Biblical commentary the Old Testament/Volume IV. Poetical Books/Psalms I to LXI

by Franz Delitzsch

The Book of Psalms

Introduction to the Psalter

Πάντα ὥσπερ ἐν μεγάλῳ τινὶ καὶ κοινῷ ταμιείῳ τῇ βίβλῳ τῶν ψαλμῶν τεθησαύρισται.Basil

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1. Position of the Psalter among the Hagiographa, and More Especially among the Poetical Books

The Psalter is everywhere regarded as an essential part of the Kethubim or Hagiographa; but its position among these varies. It seems to follow from Luk 24:44 that it opened the Kethubim in the earliest period of the Christina era.^[1]
The order of the books in the Hebrew MSS of the German class, upon which our printed editions in general use are based, is actually this: Psalms, Proverbs, Job, and the five Megilloth. But the Masora and the MSS of the Spanish class begin the Kethubim with the Chronicles which they awkwardly separate from Ezra and Nehemiah, and then range the Psalms, Job, Proverbs and the five Megilloth next.^[2]
And according to the Talmud (Baba Bathra 14b)

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the following is the right order: Ruth, Psalms, Job, Proverbs; the Book of Ruth precedes the Psalter as its prologue, for Ruth is the ancestor of him to whom the sacred lyric owes its richest and most flourishing era. It is undoubtedly the most natural order that the Psalter should open the division of the Kethubim, and for this reason: that, according to the stock which forms the basis of it, it represents the time of David, and then afterwards in like manner the Proverbs and Job represent the Chokma-literature of the age of Solomon. But it is at once evident that it could have no other place but among the Kethubim.
The codex of the giving of the Law, which is the foundation of the old covenant and of the nationality of Israel, as also of all its subsequent literature, occupies the first place in the canon. Under the collective title of נביאים, a series of historical writings of a prophetic character, which trace the history of Israel from the occupation of Canaan to the first gleam of light in the gloomy retributive condition of the Babylonish Exile (Prophetae priores) is first attached to these five books of the Thôra; and then a series of strictly prophetical writings by the prophets themselves which extend to the time of Darius Nothus, and indeed to the time of Nehemiah's second sojourn in Jerusalem under this Persian king (Prophetae posteriores). Regarded chronologically, the first series would better correspond to the second if the historical books of the Persian period (Chronicles with Ezra, Nehemiah, and Esther) were joined to it; but for a very good reason this has not been done. The Israelitish literature has marked out two sharply defined and distinct methods of writing history, viz., the annalistic and the prophetic. The so-called Elohistic and so-called Jehovistic form of historical writing in the Pentateuch might serve as general types of these. The historical books of the Persian period are, however, of the annalistic, not of the prophetic character (although the Chronicles have taken up and incorporated many remnants of the prophetic form of historical writing, and the Books of the Kings, vice versa, many remnants of the annalistic): they could not therefore stand among the Prophetae priores. But with the Book of Ruth it is different. This short book is so like the end of the Book of the Judges (ch. 17-21), that it might

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very well stand between Judges and Samuel; and it did originally stand after the Book of the Judges, just as the Lamentations of Jeremiah stood after his prophecies. It is only on liturgical grounds that they have both been placed with the so-called Megilloth (Canticles, Ruth, Lamentations, Ecclesiastes, and Esther, as they are arranged in our ordinary copies according to the calendar of the festivals). All the remaining books could manifestly only be classed under the third division of the canon, which (as could hardly have been otherwise in connection with תורה and נביאים) has been entitled, in the most general way, כתובים , - a title which, as the grandson of Ben-Sira renders it in his prologue to Ecclesiasticus, means simply τὰ ἄλλα πάτρια βιβλία, or τὰ λοιπὰ τῶν βιβλίων, and nothing more. For if it were intended to mean writings, written ברוח הקדשׁ, - as the third degree of inspiration which is combined with the greatest spontaneity of spirit, is styled according to the synagogue notion of inspiration-then the words ברוח הקדשׁ would and ought to stand with it.

2. Names of the Psalter

At the close of the seventy-second Psalm Psalm(72:20) we find the subscription: “Are ended the prayers of David, the Son of Jesse.” The whole of the preceding Psalms are here comprehended under the name תּפלּות. This strikes one as strange, because with the exception of Psa 17:1-15 (and further on Ps 86; 90; 102; Psa 142:1-7) they are all inscribed otherwise; and because in part, as e.g., Psa 1:1-6 and Psa 2:1-12, they contain no supplicatory address to God and have therefore not the form of prayers. Nevertheless the collective name Tephilloth is suitable to all Psalms. The essence of prayer is a direct and undiverted looking towards God, and the absorption of the mind in the thought of Him. Of this nature of prayer all Psalms partake; even the didactic and laudatory, though containing no supplicatory address-like Hannah's song of praise which is introduced with ותתפלל (1Sa 2:1). The title inscribed on the Psalter is תּהלּים (ספר) for which תּלּים (apocopated תּלּי deta) is also commonly used, as Hippolytus (ed. de

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Lagarde p. 188) testifies: Ἑεβραῖοι περιέγραψαν τὴν βίβλον Σέφρα θελείμ.^[3]
This name may also seem strange, for the Psalms for the most part are hardly hymns in the proper sense: the majority are elegiac or didactic; and only a solitary one, Ps 145, is directly inscribed תהלה. But even this collective name of the Psalms is admissible, for they all partake of the nature of the hymn, to wit the purpose of the hymn, the glorifying of God. The narrative Psalms praise the magnalia Dei, the plaintive likewise praise Him, since they are directed to Him as the only helper, and close with grateful confidence that He will hear and answer. The verb הלּל includes both the Magnificat and the De profundis.
The language of the Masora gives the preference to the feminine form of the name, instead of תהלים, and throughout calls the Psalter ספר תהלות (e.g., on 2Sa 22:5).^[4]
In the Syriac it is styled ketobo demazmûre, in the Koran zabûr (not as Golius and Freytag point it, zubûr), which in the usage of the Arabic language signifies nothing more than “writing” (synon. kitâb: vid., on Psa 3:1), but is perhaps a corruption of mizmor from which a plural mezâmir is formed, by a change of vowels, in Jewish-Oriental MSS. In the Old Testament writings a plural of mizamor does not occur. Also in the post-biblical usage mizmorı̂m or mizmoroth is found only in solitary instances as the name for the Psalms. In Hellenistic Greek the corresponding word ψαλμοί (from ψάλλειν = זמּר) is the more common; the Psalm collection is called βίβλος ψαλμῶν (Luk 20:42; Act 1:20) or ψαλτήριον, the name of the instrument (psantêrı̂n in the Book of Daniel)^[5] being transferred metaphorically to the songs that are sung with its accompaniment. Psalms are songs for the lyre, and therefore lyric poems in the strictest sense.

3. The History of Psalm Composition

Before we can seek to obtain a clear idea of the origin of the Psalm-collection we must take a general survey of the course of the development of psalm writing. The lyric is the earliest kind of poetry in general, and the Hebrew poetry, the oldest example of the poetry of antiquity that has come down to us, is therefore essentially lyric. Neither the Epos nor the Drama, but only the Mashal, has branched off from it and attained an independent form. Even prophecy, which is distinguished from psalmody by a higher impulse which the mind of the writer receives from the power of the divine mind, shares with the latter the common designation of נכּא   (1Ch 24:1-3), and the psalm-singer, משׁרר, is also as such called חזה   (1Ch 25:5; 2Ch 29:30; 2Ch 35:15, cf. 1Ch 15:19 and freq.); for just as the sacred lyric often rises to the height of prophet vision, so the prophetic epic of the future, because it is not entirely freed from the subjectivity

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of the prophet, frequently passes into the strain of the psalm.
The time of Moses was the period of Israel's birth as a nation and also of its national lyric. The Israelites brought instruments with them out of Egypt and these were the accompaniments of their first song (Ex 15) - ) - the oldest hymn, which re-echoes through all hymns of the following ages and also through the Psalter (comp. Exo 15:2 with Psa 118:14; Exo 15:3 with Psa 24:8; Exo 15:4, Exo 14:27 with Psa 136:15; Ex 15: with Psa 78:13, Exo 15:11 with Psa 77:14; Psa 86:8; Psa 89:7.; Exo 15:13, Exo 15:17 with Psa 78:54, and other parallels of a similar kind). If we add to these, Ps 90 and Deut 32, we then have the prototypes of all Psalms, the hymnic, elegiac, and prophetico-didactic. All three classes of songs are still wanting in the strophic symmetry which characterises the later art. But even Deborah's song of victory, arranged in hexastichs, - a song of triumph composed eight centuries before Pindar and far outstripping him, - exhibits to us the strophic art approximating to its perfect development. It has been thought strange that the very beginnings of the poesy of Israel are so perfect, but the history of Israel, and also the history of its literature, comes under a different law from that of a constant development from a lower to a higher grade. The redemptive period of Moses, unique in its way, influences as a creative beginning, every future development. There is a constant progression, but of such a kind as only to develope that which had begun in the Mosaic age with all the primal force and fulness of a divine creation. We see, however, how closely the stages of this progress are linked together, from the fact that Hannah the singer of the Old Testament Magnificat, was the mother of him who anointed, as King, the sweet singer of Israel, on whose tongue was the word of the Lord.
In David the sacred lyric attained its full maturity. Many things combined to make the time of David its golden age. Samuel had laid the foundation of this both by his energetic reforms in general, and by founding the schools of the prophets in particular, in which under his guidance (1Sa 19:19.), in conjunction with the awakening and fostering of the prophetic gift, music and song were taught. Through these coenobia, whence sprang a spiritual awakening hitherto unknown

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in Israel, David also passed. Here his poetic talent, if not awakened, was however cultivated. He was a musician and poet born. Even as a Bethlehemite shepherd he played upon the harp, and with his natural gift he combined a heart deeply imbued with religious feeling. But the Psalter contains as few traces of David's Psalms before his anointing (vid., on Psa 8:1-9; Psa 144:1-15) as the New Testament does of the writings of the Apostles before the time of Pentecost. It was only from the time when the Spirit of Jahve came upon him at his anointing as king of Israel, and raised him to the dignity of his calling in connection with the covenant of redemption, that he sang Psalms, which have become an integral part of the canon. They are the fruit not only of his high gifts and the inspiration of the Spirit of God (2Sa 23:2), but also of his own experience and of the experience of his people interwoven with his own. David's path from his anointing onwards, lay through affliction to glory. Song however, as a Hindu proverb says, is the offspring of suffering, the çloka springs from the çoka. His life was marked by vicissitudes which at one time prompted him to elegiac strains, at another to praise and thanksgiving; at the same time he was the founder of the kingship of promise, a prophecy of the future Christ, and his life, thus typically moulded, could not express itself otherwise than in typical or even consciously prophetic language. Raised to the throne, he did not forget the harp which had been his companion and solace when he fled before Saul, but rewarded it with all honour. He appointed 4000 Levites, the fourth division of the whole Levitical order, as singers and musicians in connection with the service in the tabernacle on Zion and partly in Gibeon, the place of the Mosaic tabernacle. These he divided into 24 classes under the Precentors, Asaph, Heman, and Ethan = Jeduthun (1 Chron 25 comp. 1Ch 15:17.), and multiplied the instruments, particularly the stringed instruments, by his own invention (1Ch 23:5; Neh 12:36)^[6].
In David's time there were three places of sacrifice:

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on Zion beside the ark (2Sa 6:17.), in Gibeon beside the Mosaic tabernacle (1Ch 16:39.) and later, on the threshing-floor of Ornan, afterwards the Temple-hill (1Ch 21:28-30). Thus others also were stimulated in many ways to consecrate their offerings to the God of Israel. Beside the 73 Psalms bearing the inscription לדוד, - Psalms the direct Davidic authorship of which is attested, at least in the case of some fifty, by their creative originality, their impassioned and predominantly plaintive strain, their graceful flow and movement, their ancient but clear language, which becomes harsh and obscure only when describing the dissolute conduct of the ungodly-the collection contains the following which are named after contemporary singers appointed by David: 12 לאסף (Ps 50; 78:1-83:18), of which the contents and spirit are chiefly prophetic, and 12 by the Levite family of singers, the בני־קרה (Ps 42-49; 84:1-85:13; 87:1-88:18, including Psa 43:1-5), bearing a predominantly regal and priestly impress. Both the Psalms of the Ezrahite, Ps 88 by Heman and Ps 89 by Ethan, belong to the time of Solomon whose name, with the exception of Ps 72, is borne only by Psa 127:1-5. Under Solomon psalm-poesy began to decline; all the existing productions of the mind of that age bear the mark of thoughtful contemplation rather than of direct conception, for restless eagerness had yielded to enjoyable contentment, national concentration to cosmopolitan expansion. It was the age of the Chokma, which brought the apophthegm to its artistic perfection, and also produced a species of drama. Solomon himself is the perfecter of the Mashal, that form of poetic composition belonging strictly to the Chokma, Certainly according to 1Ki 5:12 [Hebr.; 1Ki 4:32, Engl.] he was also the author of 1005 songs, but in the canon we only find two Psalms by him and the dramatic Song of Songs. This may perhaps be explained by the fact that he spake of trees from the cedar to the hyssop, that his poems, mostly of a worldly character, pertained rather to the realm of nature than to the kingdom of grace.
Only twice after this did psalm-poesy rise to any height and then only for a short period: viz., under Jehoshaphat and under Hezekiah. Under both these kings the glorious services of the Temple rose from the desecration and decay into

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which they had fallen to the full splendour of their ancient glory. Moreover there were two great and marvellous deliverances which aroused the spirit of poesy during the reigns of these kings: under Jehoshaphat, the overthrow of the neighbouring nations when they had banded together for the exstirpation of Judah, predicted by Jahaziel, the Asaphite; under Hezekiah the overthrow of Sennacherib's host foretold by Isaiah. These kings also rendered great service to the cause of social progress. Jehoshaphat by an institution designed to raise the educational status of the people, which reminds one of the Carlovingian missi (2Ch 17:7-9); Hezekiah, whom one may regard as the Pisistratus of Israelitish literature, by the establishment of a commission charged with collecting the relics of the early literature (Pro 25:1); he also revived the ancient sacred music and restored the Psalms of David and Asaph to their liturgical use (2Ch 29:25.). And he was himself a poet, as his מכתב (מכתם?) (Isa 38) shows, though certainly a reproductive rather than a creative poet. Both from the time of Jehoshaphat and from the time of Hezekiah we possess in the Psalter not a few Psalms, chiefly Asaphic and Korahitic, which, although bearing no historical heading, unmistakeably confront us with the peculiar circumstances of those times.^[7]
With the exception of these two periods of revival the latter part of the regal period produced scarcely any psalm writers, but is all the more rich in prophets. When the lyric became mute, prophecy raised its trumpet voice in order to revive the religious life of the nation, which previously had expressed itself in psalms. In the writings of the prophets, which represent the λεῖμμα χάριτος in Israel, we do indeed find even psalms, as Jon 2:1-10, Isa 12:1-6; Hab 3:1, but these are more imitations of the ancient congregational hymns than original compositions. It was not until after the Exile that a time of new creations set in.
As the Reformation gave birth to the German church-hymn, and the Thirty years' war, without which perhaps there might have been no Paul Gerhardt, called it into life afresh, so the Davidic age gave birth to psalm-poesy and the

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Exile brought back to life again that which had become dead. The divine chastisement did not fail to produce the effect designed. Even though it should not admit of proof, that many of the Psalms have had portions added to them, from which it would be manifest how constantly they were then used as forms of supplication, still it is placed beyond all doubt, that the Psalter contains many psalms belonging to the time of the Exile, as e.g., Ps 102. Still far more new psalms were composed after the Return. When those who returned from exile, among whom were many Asaphites,^[8] again felt themselves to be a nation, and after the restoration of the Temple to be also a church, the harps which in Babylon hung upon the willows, were tuned afresh and a rich new flow of song was the fruit of this re-awakened first love. But this did not continue long. A sanctity founded on good works and the service of the letter took the place of that outward, coarse idolatry from which the people, now returned to their fatherland, had been weaned while undergoing punishment in the land of the stranger. Nevertheless in the era of the Seleucidae the oppressed and injured national feeling revived under the Maccabees in its old life and vigour. Prophecy had then long been dumb, a fact lamented in many passages in the 1st Book of the Maccabees. It cannot be maintained that psalm-poesy flourished again at that time. Hitzig has recently endeavoured to bring forward positive proof, that it is Maccabean psalms, which form the proper groundwork of the Psalter. He regards the Maccabean prince Alexander Jannaeus as the writer of Psa 1:1-6 and Psa 2:1-12, refers Ps 44 to 1 Macc. 5:56-62, and maintains both in his Commentary of 1835-36 and in the later edition of 1863-65 that from Ps 73 onwards there is not a single pre-Maccabean psalm in the collection and that, from that point, the Psalter mirrors the prominent events of the time of the Maccabees in chronological order. Hitzig has been followed by von Lengerke and Olshausen. They both mark the reign of John Hyrcanus (b.c. 135-107) as the time when the latest psalms were composed and when the collection

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as we now have it was made: whereas Hitzig going somewhat deeper ascribes Ps 1-2; Psa 150:1-6 with others, and the arrangement of the whole, to Hyrcanus' son, Alexander Jannaeus.
On the other hand both the existence and possibility of Maccabean psalms is disputed not only by Hengstenberg, Hävernick, and Keil but also by Gesenius, Hassler, Ewald, Thenius, Böttcher, and Dillmann. For our own part we admit the possibility. It has been said that the ardent enthusiasm of the Maccabean period was more human than divine, more nationally patriotic than theocratically national in its character, but the Book of Daniel exhibits to us, in a prophetic representation of that period, a holy people of the Most High contending with the god-opposing power in the world, and claims for this contest the highest significance in relation to the history of redemption. The history of the canon, also, does not exclude the possibility of there being Maccabean psalms. For although the chronicler by 1Ch 16:36 brings us to the safe conclusion that in his day the Psalter (comp. τὰ τοῦ Δαυίδ, 2 Macc. 2:13)^[9] was already a whole divided into five books (vid., on Psa 96:1-13; 105:1-106:48): it might nevertheless, after having been completely arranged still remain open for later insertions (just as the ספר הישׁר cited in the Jos 1:1 and 2 Sam 1, was an anthology which had grown together in the course of time). When Judas Maccabaeus, by gathering together the national literature, followed in the footsteps of Nehemiah (2Ma 2:14: ὡσαύτως δὲ καὶ Ἰούδας τὰ δεισκορπισμένα διὰ τὸν πόλεμον τὸν γεγονότα ἡμῖν ἐπισυνήγαγε πάντα, καὶ ἔστι παρ ̓ ἡμῖν), we might perhaps suppose that the Psalter was at that time enriched by some additions. And when Jewish tradition assigns to the so-called Great Synagogue (כנסת הגדולה) a share in the compilation of the canon, this is not unfavourable to the supposition of Maccabean psalms, since this συναγωγή μεγάλη was still in existence under the domination of the Seleucidae (1 Macc. 14:28).
It is utterly at variance with historical fact to maintain that the Maccabean period was altogether incapable of producing psalms worthy of incorporation in the canon. Although

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the Maccabean period had no prophets, it is nevertheless to be supposed that many possessed the gift of poesy, and that the Spirit of faith, which is essentially one and the same with the Spirit of prophecy, might sanctify this gift and cause it to bear fruit. An actual proof of this is furnished by the so-called Psalter of Solomon (Ψαλτήριον Σαλομῶντος in distinction from the canonical Psalter of David)^[10] consisting of 18 psalms, which certainly come far behind the originality and artistic beauty of the canonical Psalms; but they show at the same time, that the feelings of believers, even throughout the whole time of the Maccabees, found utterance in expressive spiritual songs. Maccabean psalms are therefore not an absolute impossibility - no doubt they were many; and that some of them were incorporated in the Psalter, cannot be denied à priori. But still the history of the canon does not favour this supposition. And the circumstance of the lxx version of the Psalms (according to which citations are made even in the first Book of the Maccabees) inscribing several Psalms Ἀγγαίου καὶ Ζαχαρίου, while however it does not assign the date of the later period to any, is against it. And if Maccabean psalms be supposed to exist in the Psalter they can at any rate only be few, because they must have been inserted in a collection which was already arranged. And since the Maccabean movement, though beginning with lofty aspirations, gravitated, in its onward course, towards things carnal, we can no longer expect to find psalms relating to it, or at least none belonging to the period after Judas Maccabaeus; and from all that we know of the character and disposition of Alexander Jannaeus it is morally impossible that this despot should be the author of the first and second Psalms and should have closed the collection.

4. Origin of the Collection

The Psalter, as we now have it, consists of five books.^[11] Τοῦτό σε μὴ παρέλθοι, ὦ φιλόλογε - says Hippolytus, whose

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words are afterwards quoted by Epiphanius - ὅτι καὶ τὸ ψαλτήριον εἰς πέντε διεῖλον βιβλία οἱ Ἑβραῖοι, ὥστε εἶναι καὶ αὐτὸ ἄλλον πεντάτευχον. This accords with the Midrash on Psa 1:1 : Moses gave the Israelites the five books of the Thôra and corresponding to these (כנגדם) David gave them the book of Psalms which consists of five books (ספר תהלים שׁישׁ בו חמשׁה ספרים). The division of the Psalter into five parts makes it the copy and echo of the Thôra, which it also resembles in this particular: that as in the Thôra Elohistic and Jehovistic sections alternate, so here a group of Elohistic Psalms (42-84) is surrounded on both sides by groups of Jehovistic (1-41, 85-150). The five books are as follow:-1-41, 42-72, 83-89, 90-106, 107-150.^[12]
Each of the first four books closes with a doxology, which one might erroneously regard as a part of the preceding Psalm (Ps 41:14; Psa 72:18., 89:53; Psa 106:48), and the place of the fifth doxology is occupied by Ps as a full toned finale to the whole (like the relation of Ps 139 to the so-called Songs of degrees). These doxologies very much resemble the language of the liturgical Beracha of the second Temple. The אמן ואמן coupled with ו (cf. on the contrary Num 5:22 and also Neh 8:6) is exclusively peculiar to them in Old Testament writings. Even in the time of the writer of the Chronicles the Psalter was a whole divided into five parts, which were indicated by these landmarks. We infer this from 1Ch 16:36. The chronicler in the free manner which characterises Thucydides of Livy in reporting a speech, there reproduces David's festal hymn that resounded in Israel after the bringing home of the ark; and he does it in such a way that after he has once fallen into the track of Ps 106, he also puts into the mouth of David the beracha which follows that Ps. From this we see that the Psalter was already divided into books at that period; the closing doxologies had already become thoroughly grafted upon the body of the Psalms after which they stand. The chronicler however wrote under the pontificate of Johanan, the son of Eliashib, the predecessor of Jaddua, towards the end of the Persian supremacy, but a considerable time before the commencement of the Grecian.

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Next to this application of the beracha of the Fourth book by the chronicler, Psa 72:20 is a significant mark for determining the history of the origin of the Psalter. The words: “are ended the prayers of David the son of Jesse,” are without doubt the subscription to the oldest psalm-collection, which preceded the present psalm-pentateuch. The collector certainly has removed this subscription from its original place close after Psa 72:17, by the interpolation of the beracha Psa 72:18, but left it, as the same time, untouched. The collectors and those who worked up the older documents within the range of the Biblical literature appear to have been extremely conscientious in this respect and they thereby make it easier for us to gain an insight into the origin of their work, - as, e.g., the composer of the Books of Samuel gives intact the list of officers from a later document 2Sa 8:16-18 (which closed with that, so far as we at present have it in its incorporated state), as well as the list from an older document (2Sa 20:23-26); or, as not merely the author of the Book of Kings in the middle of the Exile, but also the chronicler towards the end of the Persian period, have transferred unaltered, to their pages, the statement that the staves of the ark are to be found in the rings of the ark “to this day,” which has its origin in some annalistic document (1Ki 8:8; 2Ch 5:9). But unfortunately that subscription, which has been so faithfully preserved, furnishes us less help than we could wish. We only gather from it that the present collection was preceded by a primary collection of very much more limited compass which formed its basis and that this closed with the Salomonic Ps 72; ; for the collector would surely not have placed the subscription, referring only to the prayers of David, after this Psalm if he had not found it there already. And from this point it becomes natural to suppose that Solomon himself, prompted perhaps by the liturgical requirements of the new Temple, compiled this primary collection, and by the addition of Ps 72 may have caused it to be understood that he was the originator of the collection.
But to the question whether the primary collection also contained only Davidic songs properly so called or whether the subscribed designation תהלות דוד is only intended a potiori, the answer is entirely wanting. If we adopt the latter supposition, one is at a loss to understand for what reason

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only Ps 50 of the Psalms of Asaph was inserted in it. For this psalm is really one of the old Asaphic psalms and might therefore have been an integral part of the primary collection. On the other hand it is altogether impossible for all the Korahitic psalms Psa 42:1 to have belonged to it, for some of them, and most undoubtedly Psa 48:1 and Psa 48:1 were composed in the time of Jehoshaphat, the most remarkable event of which, as the chronicler narrates, was foretold by an Asaphite and celebrated by Korahitic singers. It is therefore, apart from other psalms which bring us down to the Assyrian period (as Psa 66:1, Psa 67:1) and the time of Jeremiah (as Ps 71) and bear in themselves traces of the time of the Exile (as Psa 69:35), absolutely impossible that the primary collection should have consisted of Psa 2:1, or rather (since Psa 2:1 appears as though it ought to be assigned to the later time of the kings, perhaps the time of Isaiah) of Psa 3:1. And if we leave the later insertions out of consideration, there is no arrangement left for the Psalms of David and his contemporaries, which should in any way bear the impress of the Davidic and Salomonic mind. Even the old Jewish teachers were struck by this, and in the Midrash on Psa 3:1-8 we are told, that when Joshua ben Levi was endeavouring to put the Ps. in order, a voice from heaven cried out to him: arouse not the slumberer (אל־תפיחי את־ישׁן) i.e., do not disturb David in his grave! Why Psa 3:1-8 follows directly upon Psa 2:1-12, or as it is expressed in the Midrash פרשׁת אבשׁלום follows פרשׁת גוג ומגוג, may certainly be more satisfactorily explained than is done there: but to speak generally the mode of the arrangement of the first two books of the Psalms is of a similar nature to that of the last three, viz., that which in my Symbolae ad Psalmos illustrandos isagogicae (1846) is shown to run through the entire Psalter, more according to external than internal points of contact.^[13]

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On the other side it cannot be denied that the groundwork of the collection that formed the basis of the present Psalter must lie within the limits of Psa 3:1, for nowhere else do old Davidic psalms stand so closely and numerously together as here. The Third book (Psa 73:1) exhibits a marked difference in this respect. We may therefore suppose that the chief bulk of the oldest hymn book of the Israelitish church is contained in Psa 3:1. But we must at the same time admit, that its contents have been dispersed and newly arranged in later redactions and more especially in the last of all; and yet, amidst these changes the connection of the subscription, Psa 72:20, with the psalm of Solomon was preserved. The two groups Psa 3:1, Psa 73:1, although not preserved in the original arrangement, and augmented by several kinds of interpolations, at least represent the first two stages of the growth of the Psalter. The primary collection may be Salomonic. The after portion of the second group was, at the earliest, added in the time of Jehoshaphat, at which time probably the book of the Proverbs of Solomon was also compiled. But with a greater probability of being in the right we incline to assign them to the time of Hezekiah, not merely because some of the psalms among them seem as though they ought to be referred to the overthrow of Assyria under Hezekiah rather than to the overthrow of the allied neighbouring nations under Jehoshaphat, but chiefly because just in the same manner “the men of Hezekiah” appended an after gleaning to the older Salomonic book of Proverbs (Pro 25:1), and because of Hezekiah it is recorded, that he brought the Psalms of David and of Asaph (the bulk of which are contained in the Third book of the Psalms) into use again (2Ch 29:30). In the time of Ezra and Nehemiah the collection was next extended by the songs composed during and (which are still more numerous) after the Exile. But a gleaning of old songs also had been reserved for this time. A Psalm of Moses was placed first, in order to give a pleasing relief to the beginning of the new psalter by this glance back into the earliest time. And to the 56 Davidic psalms of the first three books, there are

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seventeen more added here in the last two. They are certainly not all directly Davidic, but partly the result of the writer throwing himself into David's temper of mind and circumstances. One chief store of such older psalms were perhaps the historical works of an annalistic or even prophetic character, rescued from the age before the Exile. It is from such sources that the historical notes prefixed to the Davidic hymns (and also to one in the Fifth book: Psa 142:1-7) come. On the whole there is unmistakeably an advance from the earliest to the latest; and we may say, with Ewald, that in Psa 1:1 the real bulk of the Davidic and, in general, of the older songs, is contained, in Psa 42:1 predominantly songs of the middle period, in Psa 90:1 the large mass of later and very late songs. But moreover it is with the Psalm-collection as with the collection of the prophecies of Isaiah, Jeremiah, and Ezekiel: the chronological order and the arrangement according to the matter are at variance; and in many places the former is intentionally and significantly disregarded in favour of the latter. We have often already referred to one chief point of view of this arrangement according to matter, viz., the imitation of the Thôra; it was perhaps this which led to the opening of the Fourth book, which corresponds to the Book of Numbers, with a psalm of Moses of this character.

5. Arrangement and inscriptions

Among the Fathers, Gregory of Nyssa has attempted to show that the Psalter in its five books leads upward as by five steps to moral perfection, ἀεὶ πρὸς τὸ ὑψηλότερον τὴν ψυχὴν ὑπερτιθεὶς, ὡς ἂν ἐπὶ τὸ ἀκρότατον ἐφίκηται τῶν ἀγαθῶν;^[14] and down to the most recent times attempts have been made to trace in the five books a gradation of principal thoughts, which influence and run through the whole collection.^[15]
We fear that in this direction, investigation has set before itself an unattainable end. Nevertheless, as we shall see, the collection bears the impress of one ordering mind. For its opening is

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formed by a didactic-prophetic couplet of psalms (Psa 1:1), introductory to the whole Psalter and therefore in the earliest times regarded as one psalm, which opens and closes with אשׁרי; and its close is formed by four psalms (Psa 146:1) which begin and end with הללו־יה. We do not include Ps for this psalm takes the place of the beracha of the Fifth book, exactly as the recurring verse Isa 48:22 is repeated in 57:21 with fuller emphasis, but is omitted at the close of the third part of this address of Isaiah to the exiles, its place being occupied by a terrifying description of the hopeless end of the wicked. The opening of the Psalter celebrates the blessedness of those who walk according to the will of God in redemption, which has been revealed in the law and in history; the close of the Psalter calls upon all creatures to praise this God of redemption, as it were on the ground of the completion of this great work. Bede has already called attention to the fact that the Psalter from Psa 146:1-10 ends in a complete strain of praise; the end of the Psalter soars upward to a happy climax. The assumption that there was an evident predilection for attempting to make the number 150 complete, as Ewald supposes, cannot be established; the reckoning 147 (according to a Haggadah book mentioned in Jer. Sabbath xvi., parallel with the years of Jacob's life), and the reckoning 149, which frequently occurs both in Karaitic and Rabbinic MSS, have also been adopted; the numbering of the whole and of particular psalms varies.^[16]
There are in the Psalter 73 psalms bearing the inscription לדוד, viz., (reckoning exactly) 37 in book 1; 18 in book 2; 1 in book 3; 2 in book 4; 15 in book 5. The redaction has designed the pleasing effect of closing the collection with an imposing group of Davidic psalms, just as it begins with the bulk of the Davidic psalms. And the Hallelujahs which begin with Psa 146:1-10 (after the 15 Davidic psalms) are the preludes of the closing doxology.

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The Korahitic and Asaphic psalms are found exclusively in the Second and Third books. There are 12 Asaphic psalms: 50, 73-83, and also 12 Korahitic: 42, 43, 44-49, 84, 85, 87, 88, assuming that Psa 43:1-5 is to be regarded as an independent twin psalm to Psa 42:1 and that Ps 88 is to be reckoned among the Korahitic psalms. In both of these divisions we find psalms belonging to the time of the Exile and to the time after the Exile (Psa 74:1, Psa 79:1, Psa 85:1). The fact of their being found exclusively in the Second and Third books cannot therefore be explained on purely chronological grounds. Korahitic psalms, followed by an Asaphic, open the Second book; Asaphic psalms, followed by four Korahitic, open the Third book.
The way in which Davidic psalms are interspersed clearly sets before us the principle by which the arrangement according to the matter, which the collector has chosen, is governed. It is the principle of homogeneousness, which is the old Semitic mode of arranging things: for in the alphabet, the hand and the hollow of the hand, water and fish, the eye and the mouth, the back and front of the head have been placed together. In like manner also the psalms follow one another according to their relationship as manifested by prominent external and internal marks. The Asaphic psalm, Ps 50, is followed by the Davidic psalm, Psa 51:1, because they both similarly disparage the material animal sacrifice, as compared with that which is personal and spiritual. And the Davidic psalm Psa 86:1 is inserted between the Korahitic psalms Psa 85:1 and Psa 87:1, because it is related both to Psa 85:8 by the prayer: “Show me Thy way, O Jahve” and “give Thy conquering strength unto Thy servant,” and to Psa 87:1-7 by the prospect of the conversion of the heathen to the God of Israel. This phenomenon, that psalms with similar prominent thoughts, or even with only markedly similar passage, especially at the beginning and the end, are thus strung together, may be observed throughout the whole collection. Thus e.g., Psa 56:1-13 with the inscription, “after (the melody): the mute dove among strangers,” is placed after Ps 55 on account of the occurrence of the words: “Oh that I had wings like a dove!” etc., in that psalm; thus Ps 34 and 35 stand together as being the only psalms in which “the Angel of Jahve” occurs;

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and just so Ps 9 and Psa 10:1 which coincide in the expression יתות בצרה.
Closely connected with this principle of arrangement is the circumstance that the Elohimic psalms (i.e., those which, according to a peculiar style of composition as I have shown in my Symbolae, not from the caprice of an editor,^[17] almost exclusively call God אלהים, and beside this make use of such compound names of God as יהוה צבאות, יהוה אלהים צבאות and the like) are placed together without any intermixture of Jehovic psalms. In Psa 1:1 the divine name יהוה predominates; it occurs 272 times and אלהים only 15 times, and for the most part under circumstances where יהוה was not admissible. With Psa 42:1-11 the Elohimic style begins; the last psalm of this kind is the Korahitic psalm Psa 84:1, which for this very reason is placed after the Elohimic psalms of Asaph. In the Psa 85:1 יהוה again becomes prominent, with such exclusiveness, that in the Psalms of the Fourth and Fifth books יהוה occurs 339 times (not 239 as in Symbolae p. 5), and אלהים of the true God only once (Psa 144:9). Among the psalms of David 18 are Elohimic, among the Korahitic 9, and the Asaphic are all Elohimic. Including one psalm of Solomon and four anonymous psalms, there are 44 in all (reckoning Psa 42:1-11 and Psa 43:1 as two). They form the middle portion of the Psalter, and have on their right 41 and on their left 65 Jahve-psalms.
Community in species of composition also belongs to the manifold grounds on which the order according to the subject-matter is determined. Thus the משׂכּיל   (Psa 42:1, Psa 44:1, Psa 45:1, Psa 52:1) and מכתּם (Psa 56:1) stand together among the Elohim-psalms. In like manner we have in the last two books the המּצלות שׁיר (Psa 120:1) and, divided into groups, those beginning with הודוּ (Psa 105:1) and those beginning and ending with הללוּיהּ (Psa 111:1, Psa 146:1) - whence it follows that these titles to the psalms are older than the final redaction of the collection.
It could not possibly be otherwise than that the inscriptions of the psalms, after the harmless position which the monographs

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of Sonntag (1687), Celsius (1718), Irhof (1728) take with regard to them, should at length become a subject for criticism; but the custom which has gained ground since the last decade of the past century of rejecting what has been historically handed down, has at present grown into a despicable habit of forming a decision too hastily, which in any other department of literature where the judgment is not so prejudiced by the drift of the enquiry, would be regarded as folly. Instances like Hab 3:1 and 2Sa 1:18, comp. Psa 60:1, show that David and other psalm-writers might have appended their names to their psalms and the definition of their purport. And the great antiquity of these and similar inscriptions also follows from the fact that the lxx found them already in existence and did not understand them; that they also cannot be explained from the Books of the Chronicles (including the Book of Ezra, which belongs to these) in which much is said about music, and appear in these books, like much besides, as an old treasure of the language revived, so that the key to the understanding of them must have been lost very early, as also appears from the fact that in the last two books of the Psalter they are of more rare, and in the first three of more frequent occurrence. 6. The Strophe-System of the Psalms
The early Hebrew poetry has neither rhyme nor metre, both of which (first rhyme and then afterwards metre) were first adopted by Jewish poesy in the seventh century after Christ. True, attempts at rhyme are not wanting in the poetry and prophecy of the Old Testament, especially in the tephilla style, Psa 106:4-7 cf. Jer 3:21-25, where the earnestness of the prayer naturally causes the heaping up of similar flexional endings; but this assonance, in the transition state towards rhyme proper, had not yet assumed such an established form as is found in Syriac.^[18]
It is also just as difficult to point out verses of four lines only, which have a uniform or mixed metre running through them. Notwithstanding, Augustine, Ep. cxiii ad Memorium, is perfectly warranted in saying of the Psalms: certis eos constare numeris

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credo illis qui eam linguam probe callent, and it is not a mere fancy when Philo, Josephus, Eusebius, Jerome and others have detected in the Old Testament songs, and especially in the Psalms, something resembling the Greek and Latin metres. For the Hebrew poetry indeed had a certain syllabic measure, since, - apart from the audible Shebâ and the Chateph, both of which represent the primitive shortenings, - all syllables with a full vowel are intermediate, and in ascending become long, in descending short, or in other words, in one position are strongly accented, in another more or less slurred over. Hence the most manifold rhythms arise, e.g., the anapaestic wenashlı̂cha mimrénnu abothémo (Psa 2:3) or the dactylic áz jedabbér elêmo beappó (Psa 2:5). The poetic discourse is freer in its movement than the Syriac poetry with its constant ascending (    ́ ) or descending spondees ( ́    ); it represents all kinds of syllabic movements and thus obtains the appearance of a lively mixture of the Greek and Latin metres. But it is only an appearance - for the forms of verse, which conform to the laws of quantity, are altogether foreign to early Hebrew poetry, as also to the oldest poetry; and these rhythms which vary according to the emotions are not metres, for, as Augustine says in his work De Musica, “Omne metrum rhythmus, non omnis rhythmus etiam metrum est.” Yet there is not a single instance of a definite rhythm running through the whole in a shorter or longer poem, but the rhythms always vary according to the thoughts and feelings; as e.g., the evening song Psa 4:1-8 towards the end rises to the anapaestic measure: ki - attá Jahawé lebadád, in order then quietly to subside in the iambic: labétach tôshibéni.^[19]
With this alternation of rise and

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fall, long and short syllables, harmonizing in lively passages with the subject, there is combined, in Hebrew poetry, and expressiveness of accent which is hardly to be found anywhere else to such an extent. Thus e.g., Psa 2:5 sounds like pealing thunder, and Psa 2:5 corresponds to it as the flashing lightning. And there are a number of dull toned Psalms as Psa 17:1, Psa 49:1, Psa 58:1, Psa 59:1, Psa 73:1, in which the description drags heavily on and is hard to be understood, and in which more particularly the suffixes in mo are heaped up, because the indignant mood of the writer impresses itself upon the style and makes itself heard in the very sound of the words. The non plus ultra of such poetry, whose very tones heighten the expression, is the cycle of the prophecies of Jeremiah Jer 24:1.
Under the point of view of rhythm the so-called parallelismus membrorum has also been rightly placed: that fundamental law of the higher, especially poetic, style for which this appropriate name as been coined, not very long since.^[20]
The relation of the two parallel members does not really differ from that of the two halves on either side of the principal caesura of the hexameter and pentameter; and this is particularly manifest in the double long line of the caesural schema (more correctly: the diaeretic schema) e.g., Psa 48:6, Psa 48:7 : They beheld, straightway they marvelled, | bewildered they took to flight. Trembling took hold upon them there | anguish, as a woman in travail. Here the one thought is expanded in the same verse in two parallel members. But from the fact of the rhythmical organization being carried out without reference to the logical requirements of the sentence, as in the same psalm Psa 48:4, Psa 48:8 : Elohim in her palaces | was known as a refuge. With an east wind Thou breakest | the ships of Tarshish, we

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see that the rhythm is not called into existence as a necessity of such expansion of the thought, but vice versa this mode of expanding the thought results from the requirements of the rhythm. Here is neither synonymous or identical (tautological), nor antithetical, nor synthetical parallelism, but merely that which De Wette calls rhythmical, merely the rhythmical rise and fall, the diastole and systole, which poetry is otherwise (without binding itself) wont to accomplish by two different kinds of ascending and descending logical organization. The ascending and descending rhythm does not usually exist within the compass of one line, but it is distributed over two lines which bear the relation to one another of rhythmical antecedent and consequent, of proodo's and epoodo's. This distich is the simplest ground-form of the strophe, which is visible in the earliest song, handed down to us, Gen 4:23. The whole Ps 119 is composed in such distichs, which is the usual form of the apophthegm; the acrostic letter stands there at the head of each distich, just as at the head of each line in the likewise distichic pair, Ps 111-112. The tristich is an outgrowth from the distich, the ascending rhythm being prolonged through two liens and the fall commencing only in the third, e.g., Psa 25:7 (the ח of this alphabetical Psalm):
Have not the sins of my youth and my transgressions in remembrance,
According to Thy mercy remember Thou me
For Thy goodness' sake, O Jahve!
This at least is the natural origin of the tristich, which moreover in connection with a most varied logical organization still has the inalienable peculiarity, that the full fall is reserved until the third line, e.g., in the first two strophes of the Lamentations of Jeremiah, where each line is a long line in two parts consisting of rise and fall, the principal fall, however, after the caesura of the third long line, closes the strophe:
Ah! how doth the city sit solitary, otherwise full of people!
She is become as a widow, the great one among nations,
The princess among provinces, she is become tributary.
By night she weepeth sore and her tears are upon her cheeks;
There is not one to comfort her of all her lovers,
All her friends have betrayed her, they are become her enemies.
If we now further enquire, whether Hebrew poesy goes beyond these simplest beginnings of the strophe-formation and even

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extends the network of the rhythmical period, by combining the two and three line strophe with ascending and descending rhythm into greater strophic wholes rounded off into themselves, the alphabetical Ps 37 furnishes us with a safe answer to the question, for this is almost entirely tetrastichic, e.g.,
About evil-doers fret not thyself,
About the workers of iniquity be thou not envious.
For as grass they shall soon be cut down,
And as the green herb they shall wither, but it admits of the compass of the strophe increasing even to the pentastich, (Psa 37:25, Psa 37:26) since the unmistakeable landmarks of the order, the letters, allow a freer movement:
Now I, who once was young, am become old,
Yet have I not seen the righteous forsaken
And his seed begging bread.
He ever giveth and lendeth
And his seed is blessed.
From this point the sure guidance of the alphabetical Psalms^[21] fails us in investigating the Hebrew strophe-system. But in our further confirmatory investigations we will take with us from these Psalms, the important conclusion that the verse bounded by Sôph pasûk, the placing of which harmonizes with the accentuation first mentioned in the post-Talmudic tractate Sofrim,^[22] is by no means (as, since Köster, 1831, it has been almost universally supposed) the original form of the strophe but that strophes are a whole consisting of an equal or symmetrical number of stichs.^[23]
Hupfeld (Ps. iv.

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450) has objected against this, that “this is diametrically opposed to the nature of rhythm = parallelism, which cannot stand on one leg, but needs two, that the distich is therefore the rhythmical unit.” But does it therefore follow, that a strophe is to be measured according to the number of distichs? The distich is itself only the smallest strophe, viz., one consisting of two lines. And it is even forbidden to measure a greater strophe by the number of distichs, because the rhythmical unit, of which the distich is the ground-form, can just as well be tristichic, and consequently these so-called rhythmical units form neither according to time nor space parts of equal value. But this applies still less to the Masoretic verses. True, we have shown in our larger Commentary on the Psalms, ii. 522f., in agreement with Hupfeld, and in opposition to Ewald, that the accentuation proceeds upon the law of dichotomy. But the Masoretic division of the verses is not only obliged sometimes to give up the law of dichotomy, because the verse (as e.g., Psa 18:2; Psa 25:1; Psa 92:9), does not admit of being properly divided into two parts; and it subjects not only verses of three members (as e.g., Psa 1:1; Psa 2:2) in which the third member is embellishingly or synthetically related to the other two - both are phenomena which in themselves furnish proof in favour of the relative independence of the lines of the verse - but also verses of four members where the sense requires it (as Psa 1:3; Psa 18:16) and where it does not require it (as Psa 22:15; Psa 40:6), to the law of dichotomy. And these Masoretic verses of such various compass

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are to be the constituent parts according to which strophes of a like cipher shall be measured! A strophe only becomes a strophe by virtue of its symmetrical relation to others, to the ear it must have the same time, to the eye the same form and it must consequently represent the same number of lines (clauses). The fact of these clauses, according to the special characteristic of Hebrew poetry, moving on with that rising and falling movement which we call parallelism until they come to the close of the strophe where it gently falls to rest, is a thing sui generis, and, within the province of the strophe, somewhat of a substitute for metre; but the strophe itself is a section which comes to thorough repose by this species of rhythmical movement. So far, then, from placing the rhythm on one leg only, we give it its two: but measure the strophe not by the two feet of the Masoretic verses or even couplets of verses, but by the equal, or symmetrically alternating number of the members present, which consist mostly of two feet, often enough however of three, and sometimes even of four feet.
Whether and how a psalm is laid out in strophes, is shown by seeing first of all what its pauses are, where the flow of thoughts and feelings falls in order to rise anew, and then by trying whether these pauses have a like or symmetrically correspondent number of stichs (e.g., 6. 6. 6. 6 or 6. 7. 6. 7) or, if their compass is too great for them to be at once regarded as one strophe, whether they cannot be divided into smaller wholes of an equal or symmetrical number of stichs. For the peculiarity of the Hebrew strophe does not consist in a run of definite metres closely united to form one harmonious whole (for instance, like the Sapphic strophe, which the four membered verses, Isa 16:9-10, with their short closing lines corresponding to the Adonic verse, strikingly resemble), but in a closed train of thought which is unrolled after the distichic and tristichic ground-form of the rhythmical period. The strophe-schemata, which are thus evolved, are very diverse. We find not only that all the strophes of a poem are of the same compass (e.g., 4. 4. 4. 4), but also that the poem is made up of symmetrical relations formed of strophes of different compass. The condition laid down by some,^[24] that only a poem that consists of strophes of equal

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length can be regarded as strophic, is refuted not only by the Syriac^[25] but also by the post-biblical Jewish poetry.^[26]
We find the following variations: strophes of the same compass followed by those of different compass (e.g., 4. 4. 6. 6); as in the chiasmus, the outer and inner strophes of the same compass (e.g., 4. 6. 6. 4); the first and third, the second and fourth corresponding to one another (e.g., 4. 6. 4. 6); the mingling of the strophes repeated antistrophically, i.e., in the inverted order (e.g., 4. 6. 7. 7. 6. 4); strophes of equal compass surrounding one of much greater compass (e.g., 4. 4. 10. 4. 4), what Köster calls the pyramidal schema; strophes of equal compass followed by a short closing stanza (e.g., 3. 3. 2); a longer strophe forming the base of the whole (e.g., 5. 3. 3. 7), and these are far from being all the different figures, which the Old Testament songs and more especially the Psalms present to us, when we arrange their contents in stichs.
With regard to the compass of the strophe, we may expect to find it consisting of as many as twelve lines according to the Syrian and the synagogue poetry. The line usually consists of three words, or at least only of three larger words; in this respect the Hebrew exhibits a capacity for short but emphatic expressions, which are inadmissible in German [or English]. This measure is often not uniformly preserved throughout a considerable length, not only in the Psalms but also in the Book of Job. For there is far more reason for saying that the strophe lies at the basis of the arrangement of the Book of Job, than for G. Hermanjn's observation of strophic arrangement in the Bucolic writers and Köchly's in the older portions of Homer. 7. Temple Music and Psalmody
The Thôra contains no directions respecting the use of song and music in divine worship except the commands concerning

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the ritualistic use of silver trumpets to be blown by the priests (Numbers 10). David is really the creator of liturgical music, and to his arrangements, as we see from the Chronicles, every thing was afterwards referred, and in times when it had fallen into disuse, restored. So long as David lived, the superintendence of the liturgical music was in his hands (1Ch 25:2). The instrument by means of which the three choir-masters (Heman, Asaph, and Ethan-Jeduthun) directed the choir was the cymbals (מצלתּים or צלצלים)^[27] which served instead of wands for beating time; the harps (נבלים) represented the soprano, and the bass (the male voice in opposition to the female) was represented by the citherns an octave lower (1Ch 15:17-21), which, to infer from the word לנצּח used there, were used at the practice of the pieces by the מנצּח appointed. In a Psalm where סלה is appended (vid., on Psa 3:1-8), the stringed instruments (which הגּיון סלה Job 9:17 definitely expresses), and the instruments generally, are to join in^[28] in such a way as to give intensity to that which is being sung. To these instruments, besides those mentioned in Psa 150:1-6; 2Sa 6:5, belonged also the flute, the liturgical use of which (vid., on Psa 5:1) in the time of the first as of the second Temple is undoubted: it formed the peculiar musical accompaniment of the hallel (vid., Psa 113:1-9) and of the nightly torch-light festival on the semi-festival days of the Feast of Tabernacles (Succa 15 a). The trumpets (חצצרות) were blown exclusively by the priests to whom no part was assigned in the singing (as probably also the horn שׁופר Psa 81:4; Psa 98:6; Psa 150:3), and according to 2Ch 5:12. (where the number of the two Mosaic trumpets appears to be raised to 120) took their turn unisono with the singing and the music of the Levites. At the dedication of Solomon's Temple the Levites sing and play and the priests sound trumpets נגדּם,   2Ch 7:6, and at

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the inauguration of the purified Temple under Hezekiah the music of the Levites and priests sound in concert until all the burnt offerings are laid upon the altar fire, and then (probably as the wine is being poured on) began (without any further thought of the priests) the song of the Levites, 2Ch 29:26-30. In the second Temple it was otherwise: the sounding of the trumpets by the priests and the Levitical song with its accompanying music alternated, they were not simultaneous. The congregation did not usually sing with the choir, but only uttered their Amen; nevertheless they joined in the Hallel and in some psalms after the first clause with its repetition, after the second with hallelujah (Maimonides, Hilchoth Megilla, 3). 1Ch 16:36 points to a similar arrangement in the time of the first Temple. Just so does Jer 33:11 in reference to the “Give thanks unto the Lord, for He is good.” Antiphonal singing in the part of the congregation is also to be inferred from Ezr 3:10. The Psalter itself is moreover acquainted with an allotment of the עלמות, comp. משׁררות Ezr 2:65 (whose treble was represented by the Levite boys in the second Temple, vid., on Psa 46:1) in choral worship and speaks of a praising of God “in full choirs,” Psa 26:12; Psa 68:27. And responsive singing is of ancient date in Israel: even Miriam with the women answered the men (להם Exo 15:21) in alternating song, and Nehemiah (Neh 12:27.) at the dedication of the city walls placed the Levites in two great companies which are there called תודות, in the midst of the procession moving towards the Temple. In the time of the second Temple each day of the week had its psalm. The psalm for Sunday was 24, for Monday 48, Tuesday 82, Wednesday 94, Thursday 81, Friday 93, the Sabbath 92. This arrangement is at least as old as the time of the Ptolemies and the Seleucidae, for the statements of the Talmud are supported by the inscriptions of Psa 24:1; Psa 48:1; Psa 94:1; Psa 93:1 in the lxx, and as respects the connection of the daily psalms with the drink-offering, by Sir. 50:14-16. The psalms for the days of the week were sung, to wit, at the time of the drink-offering (נסך) which was joined with the morning Tamı̂d:^[29] two priests, who stood on

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the right and left of the player upon the cymbal (Zelazal) by whom the signal was given, sounded the trumpets at the nine pauses (פרקים), into which it was divided when sung by the Levites, and the people bowed down and worshipped.^[30]
The Levites standing upon the suggestus (דּוּבן) - i.e., upon a broad staircase consisting of a few steps, which led up from the court of the laity to that of the priests-who were both singers and musicians, and consequently played only on stringed instruments and instruments of percussion, not wind-instruments, were at least twelve in number, with 9 citherns, 2 harps, and one cymbal: on certain days the flute was added to this number.^[31]
The usual suggestus on the steps at the side of the altar was changed for another only in a few cases; for it is noticed as something special that the singers had a different position at the festival of water-drawing during the Feast of Tabernacles (vid., introduction to Psa 120:1), and that the flute-players who accompanied the Hallel stood before the altar, לפני המזכח (Erachin 10a). The treble was taken

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by the Levite youths, who stood below the suggestus at the feet of the Levites (vid., on Psa 46:1-11). The daily שׁיר הקרבן (i.e., the week-day psalm which concluded the morning sacrifice) was sung in nine (or perhaps more correctly 3)^[32] pauses, and the pauses were indicated by the trumpet-blasts of the priests (vid., on Ps 38; Psa 81:4). Beside the seven Psalms which were sung week by week, there were others appointed for the services of the festivals and intervening days (vid., on Ps 81), ), and in Biccurim 3, 4 we read that when a procession bearing the firstfruits accompanied by flute playing had reached the hill on which the Temple stood and the firstfruits had been brought up in baskets, at the entrance of the offerers into the Azara, Psa 30:1-12 was struck up by the Levites. This singing was distinct from the mode of delivering the Tefilla (vid., on Ps 44 ad fin.) and the benediction of the priests (vid., on Psa 67:1-7), both of which were unaccompanied by music. Distinct also, as it seems, from the mode of delivering the Hallel, which was more as a recitative, than sung (Pesachim 64a, קראוּ את ההלל). It was probably similar to the Arabic, which delights in shrieking, long-winded, trilling, and especially also nasal tones. For it is related of one of the chief singers that in order to multiply the tones, he placed his thumb in his mouth and his fore finger ביו הנימין (between the hairs, i.e., according to Rashi: on the furrow of the upper lip against the partition of the nostrils), and thus (by forming mouth and nose into a trumpet) produced sounds, before the volume of which the priests started back in astonishment.^[33]
This mode of psalm-singing in the Temple of Herod was no longer the original mode, and if the present accentuation of the Psalms represents the fixed form of the Temple song, it nevertheless does not convey to us any impression

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of that before the Exile. It does, however, neither the one nor the other.
The accents are only musical, and indirectly interpunctional, signs for the chanting pronunciation of the synagogue. And moreover we no longer possess the key to the accents of the three metrical (i.e., consisting of symmetrical stichs and strophes) books as musical signs. For the so-called Sarkatables (which give the value of the accents as notes, beginning with Zarka, זרקא), e.g., at the end of the second edition of Nägelsbach's Gramm., relate only to the reading of the pentateuchal and prophetic pericope, - consequently to the system of prose accents. In the German synagogue there is no tradition concerning the value of the so-called metrical accents as notes, for the Psalms were not recited according to the accents; but for all the Psalms, there are only two different modes, at least in the German ritual, viz., 1) the customary one according to which verse after verse is recited by the leader and the congregation, as e.g., Psa 95:1; Psa 29:1 every Friday evening; and 2) that peculiar to Ps 119 in which the first seven verses of the eight are recited alternately by the leader and the congregation, but the eighth as a concluding verse is always closed by the congregation with a cadence. This psalmody does not always follow the accents. We can only by supposition approximately determine how the Psalms were to be recited according to them. For we still possess at least a few statements of Ben-Asher, Shemtob and Moses Provenzalo (in his grammatical didactic poem בּשׁם קדמון) concerning the intonation of single metrical accents. Pazzer and Shalshéleth have a like intonation, which rises with a trill; though Shalshéleth is more prolonged, about a third longer than that of the prose books. Legarme (in form Mahpach or Azla followed by Psik) has a clear high pitch, before Zinnor, however, a deeper and more broken tone; Rebia magnum a soft tone tending to repose. By Silluk the tone first rises and then diminishes. The tone of Mercha is according to its name andante and sinking into the depths; the tone of Tarcha corresponds to adagio. Further hints cannot be traced: though we may infer with respect to Ole we-jored (Mercha mahpachatum) and Athnach, that their intonation ought to form a cadence, as that Rebia parvum and Zinnor (Zarka) had an

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intonation hurrying on to the following distinctive accent. Further, if we place Dechi (Tiphcha initiale) and Rebia gereshatum beside the remaining six servi among the notes, we may indeed produce a sarka-table of the metrical accentuation, although we cannot guarantee its exact agreement with the original manner of singing.
Following Gerbert (De musica sacra) and Martini (Storia della musica), the view is at present very general that in the eight Gregorian tones together with the extra tone (tonus peregrinus),^[34] used only for Psa 113:1-9 (=Psa 114:1 in the Hebrew numeration), we have a remnant of the ancient Temple song; and this in itself is by no means improbable in connection with the Jewish nationality of the primitive church and its gradual severance at the first from the Temple and synagogue. In the convents of Bethlehem, which St. Paula founded, psalms were sung at six hours of prayer from early morn till midnight, and she herself was so well versed in Hebrew, ut Psalmos hebraice caneret et sermonem absque ulla Latinae linguae proprietate personaret (Ep. 108 ad Eustoch. c. 26). This points to a connection between the church and synagogue psalm-melodies in the mos orientalium partium, the oriental psalmody, which was introduced by Ambrose into the Milanese church. Nevertheless, at the same time the Jewish element has undergone scarcely any change; it has been developed under the influence of the Greek style, but is, notwithstanding, still recognizable.^[35]
Pethachja of Ratisbon, the Jewish traveller in the 12th century, when in Bagdad, the ancient seat of the Geonim (גאונים), heard the Psalms sung in a manner altogether peculiar;^[36] and Benjamin of Tudela, in the same century, became acquainted in Bagdad with a skilful singer of the Psalms used in divine worship. Saadia on Psa 6:1, infers

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from על־השׁמינית that there were eight different melodies (Arab. ‘l - hân). And eight נגינית are also mentioned elsewhere;^[37] perhaps not without reference to those eight church-tones, which are also found among the Armenians.^[38]
Moreover the two modes of using the accents in chanting, which are attested in the ancient service-books,^[39] may perhaps be not altogether unconnected with the distinction between the festival and the simpler ferial manner in the Gregorian style of church-music. 8. Translations of the Psalms
The earliest translation of the Psalms is the Greek Alexandrine version. When the grandson of the son of Sirach came to Egypt in the year 132 b.c., not only the Law and the Prophets, but also the Hagiographa were already translated into the Greek; of course therefore also the Psalms, by which the Hagiographa are directly named in Luk 24:44. The story of the lxx (lxxII) translators, in its original form, refers only to the Thôra; the translations of the other books are later and by different authors. All these translators used a text consisting only of consonants, and these moreover were here and there more or less indistinct; this text had numerous glosses, and was certainly not yet, as later, settled on the Masoretic basis. This they translated literally, in ignorance of the higher exegetical and artistic functions of the translator, and frequently the translation itself is obscure. From Philo, Josephus and the New Testament we see that we possess the text of this translation substantially in its original form, so that criticism, which since the middle of the last century has acquired many hitherto unknown helps,^[40] more especially also in the province of the Psalms, will not need to reverse its judgment of the character of the

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work. Nevertheless, this translation, as being the oldest key to the understanding of the language of the Old Testament writings, as being the oldest mirror of the Old Testament text, which is not to be excepted from modest critical investigation, and as an important check upon the interpretation of Scripture handed down in the Talmud, in the Midrash, and in that portion of the national literature in general, not originating in Egypt, - is invaluable.
In one other respect this version claims a still greater significance. Next to the Book of Isaiah, no book is so frequently cited in the New Testament as the Psalter. The Epistle to the Hebrews has grown up entirely from the roots of the language of the Old Testament psalms. The Apocalypse, the only book which does not admit of being referred back to any earlier formula as its basis, is nevertheless not without references to the Psalter: Psa 2:1-12 in particular has a significant part in the moulding of the apocalyptic conceptions and language. These New Testament citations, with few exceptions (as Joh 13:18), are based upon the lxx, even where this translation (as e.g., Psa 19:5; Psa 51:6; Psa 116:10), only in a general way, correctly reproduces the original text. The explanation of this New Testament use of the lxx is to be found in the high esteem in which this translation was held among the Jewish people: it was accounted, not only by the Hellenistic, but also by the Palestinian Jews, as a providential and almost miraculous production; and this esteem was justified by the fact, that, although altogether of unequal birth with the canonical writings, it

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nevertheless occupies a position in the history of divine revelation which forms a distinct epoch. For it was the first opportunity afforded to the gentile world of becoming acquainted with the Old Testament revelation, and thus the first introduction of Japheth into the tents of Shem. At the same time therewith, a distinct breaking down of the barriers of the Old Testament particularism was effected. The Alexandrine translation was, therefore, an event which prepared the way for that Christianity, in which the appointment of the religion of Israel to be the religion of the world is perfected. This version, at the outset, created for Christianity the language which it was to use; for the New Testament Scriptures are written in the popular Greek dialect (κοινή) with an Alexandrine colouring. And in a general way we may say that Alexandrinism moulded the forms beforehand, which Christianity was afterwards to fill up with the substance of the gospel. As the way of Jesus Christ lay by Egypt (Mat 2:15), so the way of Christianity also lay by Egypt, and Alexandria in particular.
Equally worthy of respect on account of its antiquity and independence, though not of the same importance as the lxx from a religio-historical point of view, is the Targum or Chaldee version of the Psalms: a version which only in a few passages assumed the form of a paraphrase with reference to Midrash interpretations. The date of its composition is uncertain. But as there was a written Targum to the Book of Job^[41] even during the time of the Temple, there was also a Targum of the Psalms, though bearing in itself traces of manifold revisions, which probably had its origin during the duration of the Temple. In distinction from the Targums of Onkelos to the Pentateuch and of Jonathan to the minor Prophets the Targum of the Psalms belongs to the so-called Jerusalem group,^[42] for the Aramaic idiom in which it is written-while, as the Jerusalem Talmud shows, it is always distinguished in no small degree from the Palestinian popular dialect as being the language of the literature-abounds in the same manner as the former in Greek words (as אנגּלין ἄγγελοι, אכסדרין ἐξέδραι, קירים κύριος),

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and like it also closely approximates, in sound and formation, to the Syriac. From this translation which excels the lxx in grammatical accuracy and has at its basis a more settled and stricter text, we learn the meaning of the Psalms as understood in the synagogue, as the interpretation became fixed, under the influence of early tradition, in the first centuries of the Christian era. The text of the Targum itself is at the present day in a very neglected condition. The most correct texts are to be found in Buxtorf and Norzi's Bibles. Critical observations on the Targums of the Hagiographa are given in the treatise עוטה אור by Benzion Berkowitz (Wilna, 1843).
The third most important translation of the Psalms is the Peshı̂to, the old version of the Syrian church, which was made not later than in the second century. Its author translated from the original text, which he had without the vowel points, and perhaps also in a rather incorrect form: as is seen from such errors as Psa 17:15 (אמונתך instead of תמונתך), Psa 83:12 (שדמו ואבדמי dele eos et perde eos instead of שיתמו נדיבמו), Psa 139:16 (גמלי retributionem meam instead of גלמי). In other errors he is influenced by the lxx, as Psa 56:9 (בנגדך lxx ἐνώπιόν σου instead of בנאדך), he follows this version in such departures from the better text sometimes not without additional reason, as Psa 90:5 (generationes eorum annus erunt, i.e., זראותיו שׁנה יהיו, lxx τὰ ἐξουδενώματα αὐτῶν ἔτη ἔσονται), Psa 110:3 (populus tuus gloriosus, i.e., נדבוּת עמך in the sense of נדיבה, Job 30:15, nobility, rank, lxx μετὰ σοῦ ἡ ἀρχή). The fact that he had the lxx before him beside the original text is manifest, and cannot be done away by the supposition that the text of the Peshîto has been greatly distorted out of the later Hexaplarian translation; although even this is probable, for the lxx won such universal respect in the church that the Syrians were almost ashamed of their ancient version, which disagreed with it in many points, and it was this very circumstance which gave rise in the year 617 a.d. to the preparation of a new Syriac translation from the Hexaplarian lxx-text. It is not however merely between the Peshîto and the lxx, but also between the Peshîto and the Targum, that a not accidental mutual relation exists, which becomes at once apparent in Psa 1:1-6 (e.g., in the translation of לצים by ממיקני and of תורת by נמוסא)

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and hardly admits of explanation by the use of the Christian Peshîto on the part of Jewish Targumist.^[43]
It may be more readily supposed that the old Syriac translator of the Psalms, of whom we are now speaking, was a Jewish Christian and did not despise the welcome assistance of the Targum, which was already at hand, in whatever form it might be. It is evident that he was a Christian from passages like Psa 19:5; Psa 110:3, also from Psa 68:19 comp. with Eph 4:8; Jer 31:31 comp. with Heb 8:8; and his knowledge of the Hebrew language, with which, as was then generally the case, the knowledge of Greek was united, shows that he was a Jewish Christian. Moreover the translation has its peculiar Targum characteristics: tropical expressions are rendered literally, and by a remarkable process of reasoning interrogative clauses are turned into express declarations: Psa 88:11-13 is an instance of this with a bold inversion of the true meaning to its opposite. In general the author shuns no violence in order to give a pleasing sense to a difficult passage e.g., Psa 12:6, Psa 60:6. The musical and historical inscriptions, and consequently also the סלה (including הגיון סלה Psa 9:17) he leaves untranslated, and the division of verses he adopts is not the later Masoretic. All these peculiarities make the Peshîto all the more interesting as a memorial in exegetico-historical and critical enquiry: and yet, since Dathe's edition, 1768, who took the text of Erpenius as his ground-work and added valuable notes,^[44] scarcely anything has been done in this direction.
In the second century new Greek translations were also made. The high veneration which the lxx had hitherto enjoyed was completely reversed when the rupture between the synagogue and the church took place, so that the day when this translation was completed as no longer compared to the day of the giving of the Law, but to the day of

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the golden calf. Nor was it possible that it should be otherwise than that its defects should become more and more perceptible. Even the New Testament writers found it requiring correction here and there, or altogether unfit for use, for the Palestinian text of the Old Testament which had been handed down, was not merely as regards the consonants but also as to pronunciation substantially the same as that which has been fixed by the Masoretes since the sixth century. Consequently Aquila of Pontus (a proselyte from heathenism to Judaism) in the first half of the 2nd century, made a Greek translation of the Old Testament, which imitated the original text word for word even at the risk of un-Greek expressions, and in the choice of the Greek words used is determined by the etymology of the Hebrew words. Not to lose any of the weighty words he translates the first sentence of the Thôra thus: Ἐν κεφαλαίῳ ἔκτισεν ὁ Θεὸς σὺν (את) τὸν οὐρανὸν καὶ σὺν (את) τὴν γῆν. In the fragments of the translation of the Psalms, one of which has been preserved in the Talmudic literature (vid., on Ps. 48:15), we do not meet with such instances of violence in favour of literalness, although also even there he forces the Greek into the form of the Hebrew, and always renders the words according to their primary meaning (e.g., דביר χρηματιστήριον, מגלה εἴλημα, פתח ἄνοιγμα, רהב ὅρμημα, אמן πεπιστευμένως), sometimes unhappily and misled by the usage the language had acquired in his time. In some passages he reads the text differently from our present pointing (e.g., Psa 10:4 ὅταν ὑψωθῇ), but he moreover follows the tradition (e.g., סלה ἀεὶ, שׁדי ἱκανός, מכתם τοῦ ταπεινόφρονος καὶ ἁπλοῦ = מך ותם) and also does not despise whatever the lxx may offer that is of any worth (e.g., במנים ἐν χορδαῖς), as his translation throughout, although an independent one, relies more or less upon the pioneering work of its predecessor, the lxx. His talent as a translator is unmistakeable. He has perfect command of the Hebrew, and handles the treasures of the Greek with a master-hand. For instance, in the causative forms he is never in difficulty for a corresponding Greek word (הפיל πτωματίζειν, הריץ δρομοῦν, השׂכיל ἐπιστημοῦν and the like). The fact that he translated for the synagogue in opposition to the church is betrayed by passages like Psa 2:12; Psa 22:17; Psa 110:3 and perhaps also Psa 84:10, comp. Dan 9:26, where he prefers ἠλειμμένου to Χριστοῦ:

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nevertheless one must not in this respect charge him with evil intentions throughout. Even Jerome, on calmer reflection, moderated his indignation against Aquila's translation to a less harsh judgment: ut amicae menti fatear, quae ad nostram fidem pertineant roborandam plura reperio, and praised it even at the expense of the translations of Theodotion and Symmachus: Isti Semichristiani Judaice transtulerunt, et Judaeus Aquila interpretatus est ut Christianus.
The translation of Theodotion is not an original work. It is based upon the lxx and brings this version, which was still the most widely used, into closer relation to the original text, by making use of Aquila's translation. The fragments that are preserved to us of passages independently translated contain nothing pre-eminently characteristic. Symmachus also takes the lxx as his basis, but in re-moulding it according to the original text he acts far more decidedly and independently than Theodotion, and distinguishes himself from Aquila by endeavouring to unite literalness with clearness and verbal accuracy: his translation of the Psalms has even a poetic inspiration about it. Both Aquila and Symmachus issued their translations twice, so that some passages are extant translated in a twofold form (vid., Psa 110:3).
Beside the lxx Aq. Symm. and Theod. there are also a fifth, sixth and seventh Greek translation of the Psalms. The fifth is said to have been found in Jericho under the emperor Caracalla, the sixth in Nicopolis under the emperor Alexander Severus. The former, in its remains, shows a knowledge of the language and tradition, the latter is sometimes (Psa 37:35; Hab 3:13) paraphrastic. A seventh is also mentioned besides, it is not like Theodotion. In the Hexapla of Origen, which properly contains only six columns (the Hebrew text, the Hebr. text in Greek characters, Aq., Symm., lxx, Theod.), in the Ps. and elsewhere a Quinta (Ε), Sexta (ς), and Septima (Ζ) are added to these six columns: thus the Hexapla (apart from the Seventh) became an Octapla. Of the remains of these old versions as compiled by Origen, after the labours of his predecessors Nobilius and Drusius, the most complete collection is that of Bernard de Montfaucon in his Hexaplorum Origenis quae supersunt (2 vols. folio, Paris 1713); the rich gleanings since handed down from many

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different quarters^[45] are unfortunately still scattered and uncollated.
Euthymius Zigadenus mentions beside the lxx, Aq., Symm., Theod., V, and VI, as a Seventh version that of Lucian which attempts to restore the original Septuagint-text by a comparison with the original text. Lucian died as a martyr 311 a.d. in Nicomedia, whither he had been dragged from Antioch. The autograph of this translation was found in Nicomedia, hidden in a small rough-plastered tower.^[46]
We are as little able to form a conception of this Septuagint-recension of Lucian as of that of the contemporary Egyptian bishop Hesychius, since not a single specimen of either is extant. It would be interesting to know the difference of treatment of the two critics from that of Origen, who corrected the text of the κοινή after the Hebrew original by means of Theodotion's, obelis jugulans quae abundare videbantur, et quae deerant sub asteriscis interserens, which produced a confusion that might easily have been foreseen.
From the Old Latin translation, the so-called Itala, made from the lxx, we possess the Psalter complete: Blanchini has published this translation of the Psalms (1740) from the Veronese Psalter, and Sabbatier in the second volume of his Latinae Versiones Antiquae (1751) from the Psalter of the monastery of St. Germain. The text in Faber Stapulensis' Quincuplex Pslaterium (1509) is compiled from Augustine; for Augustine, like Hilary, Ambrose, Prosper, and Cassiodorus, expounds the Psalms according to the old Latin text. Jerome first of all carefully revised this in Rome, and thus originated the Psalterium Romanum, which has been the longest retained by

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the church of Milan and the Basilica of the Vatican. He then in Bethlehem prepared a second more carefully revised edition, according to the Hexaplarian Septuagint-text^[47] with daggers (as a sign of additions in the lxx contrary to the original) and asterisks (a sign of additions in the lxx from Theodotion in accordance with the original), and this second edition which was first adopted by the Gallican churches obtained the name of the Psalterium Gallicanum. It is not essentially different from the Psalter of the Vulgate, and appeared, with its critical signs, from a MS of Bruno, bishop of Würzburg (died 1045), for the first time in the year 1494 (then edited by Cochleus, 1533): both Psalters, the Romish and the Gallican, are placed opposite one another in Faber's Quincuplex Psalterium, in t. x. p. 1 of the Opp. Hieronymi, ed. Vallarsi and elsewhere.
The Latin Psalters, springing from the common or from the Hexaplarian Septuagint-text, as also the Hexapla-Syriac and the remaining Oriental versions based upon the lxx and the Peshîto, have only an indirectly exegetico-historical value. On the contrary Jerome's translation of the Psalter, juxta Hebraicam veritatem, is the first scientific work of translation, and, like the whole of his independent translation of the Old Testament from the original text, a bold act by which he has rendered an invaluable service to the church, without allowing himself to be deterred by the cry raised against such innovations. This independent translation of Jerome has become the Vulgate of the church: but in a text in many ways estranged from its original form, with the simple exception of the Psalter. For the new translation of this book was opposed by the inflexible liturgical use it had attained; the texts of the Psalterium Romanum and Gallicanum maintained their ground and became (with the omission of the critical signs) an essential portion of the Vulgate. On this account it is the more to be desired that Jerome's Latin Psalter

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ex Hebraeo (Opp. ed. Vallarsi t. ix. p. 333) were made more generally known and accessible by a critical edition published separately. It is not necessary to search far for critical helps for such an undertaking. There is an excellent MS, Cod. 19, in the library of St. Gall, presented by the abbot Hartmot (died 895).
Origen and Jerome learnt the language of the Old Testament from Jewish teachers. All the advantages of Origen's philological learning are lost to us, excepting a few insignificant remains, with his Hexapla: this gigantic bible which would be the oldest direct monument of the Old Testament text if it were but extant. Whereas in Jerome's Old Testament translated from the original text (canon Hebraicae veritatis) we have the maturest fruit of the philological attainments of this indefatigable, steady investigator inspired with a zeal for knowledge. It is a work of the greatest critical and historical value in reference to language and exegesis. The translation of the Psalter is dedicated to Sophronius who had promised to translate it into Greek: this Greek translation is not preserved to us.
Jerome's translation of the Psalter has not its equal either in the synagogue or the church until the time of Saadia Gaon of Fajum, the Arabian translator of the Psalms. Two MSS of his translation of the Psalms are to be found at Oxford; but the most important, which also contains his annotations complete, is in Munich. Schnurrer (1791) contributed Psa 16:1-11; 40 and Psa 110:1-7 to Eichhorn's Biblioth. der Bibl. Lit. iii, from Cod. Pocock. 281, then Haneberg (1840) Ps 68 and several others from the Munich Cod.; the most extensive excerpts from Cod. Pocock. 281 and Cod. Huntingt. 416 (with various readings from Cod. Mon. appended) are given by Ewald in the first vol. of his Beiträge zur ältesten Ausleg. u. Spracherklärung des A. T. 1844. The gain which can be drawn from Saadai for the interpretation of the Psalms, according to the requirements of the present day, is very limited; but he promises a more interesting and rich advantage to philology and the history of exegesis. Saadia stands in the midst of the still ever mysterious process of development out of which the finally established and pointed text of the Old Testament came forth. He has written a treatise on the punctuation (ניקוד)

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to which Rashi refers in Psa 45:10, but in his treatment of the Old Testament text shows himself to be unfettered by its established punctuation. His translation is the first scientific work on the Psalms in the synagogue. The translation of Jerome is five hundred years older, but only the translation of Luther has been able to stand side by side with it and that because he was the first to go back to the fountain head of the original text.
The task, which is assigned to the translator of the sacred Scriptures, was recognised by Luther as by no one before him, and he has discharged it as no one up to the present day since his time has done. What Cicero said of his translation of the two controversial speeches of Demosthenes and Aeschines holds good also of Luther: Non converti ut interpres, sed ut orator, sententiis iisdem et earum formis tanquam figuris, verbis ad nostram consuetudinem aptis: in quibus non verbum pro verbo necesse habui reddere, sed genus omnium verborum vimque servavi; non enim ea me adnumerare lectori putavi oportere, sed tanquam adpendere - he has lived in thought and feeling in the original text in order not to reproduce it literally with a slavish adherence to its form, but to re-mould it into good and yet spiritually renewed German and at the same time to preserve its spirit free and true to its deepest meaning. This is especially the case with his translation of the Psalms, in which even Moses Mendelssohn has thought it to his advantage to follow him. To deny that here and there it is capable of improvement by a more correct understanding of the sense and in general by greater faithfulness to the original (without departing from the spirit of the German language), would indicate an ungrateful indifference to the advance which has been made in biblical interpretation - an advance not merely promised, but which we see actually achieved.

9. History of the Exposition of the Psalms

If we now take a glance over the history of the exposition of the Psalms, we shall see from it how late it was before the proper function of scientific exposition was recognised. We begin with the apostolic exposition. The Old Testament according to its very nature tends towards and centres in

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Christ. Therefore the innermost truth of the Old Testament has been revealed in the revelation of Jesus Christ. But not all at once: His passion, resurrection, and ascension are three steps of this progressive opening up of the Old Testament, and of the Psalms in particular. Our Lord himself, both before and after His resurrection, unfolded the meaning of the Psalms from His own life and its vicissitudes; He showed how what was written in the Law of Moses, in the Prophets and in the Psalms was fulfilled in Him; He revealed to His disciples the meaning τοῦ συνιέναι τάς γραφάς Luk 24:44. Jesus Christ's exposition of the Psalms is the beginning and the goal of Christian Psalm-interpretation. This began, as that of the Christian church, and in fact first of all that of the Apostles, at Pentecost when the Spirit, whose instrument David acknowledges himself to have been (2Sa 23:2), descended upon the Apostles as the Spirit of Jesus, the fulfiller and fulfilment of prophecy. This Spirit of the glorified Jesus completed what, in His humiliation and after His resurrection, he had begun: He opened up to the disciples the meaning of the Psalms. How strongly they were drawn to the Psalms is seen from the fact that they are quoted about seventy times in the New Testament, which, next to Isaiah, is more frequently than any other Old Testament book. From these interpretations of the Psalms the church will have to draw to the end of time. For only the end will be like the beginning and even surpass it. But we must not seek in the New Testament Scriptures what they are not designed to furnish, viz., an answer to questions belonging to the lower grades of knowledge, to grammar, to contemporary history and to criticism. The highest and final questions of the spiritual meaning of Scripture find their answer here; the grammatico-historico-critical under-structure, - as it were, the candlestick of the new light, - it was left for succeeding ages to produce.
The post-apostolic, patristic exposition was not capable of this. The interprets of the early church with the exception of Origen and Jerome possessed no knowledge of the Hebrew tongue, and even these two not sufficient to be able to rise to freedom from a dependence upon the lxx which only led them into frequent error. Of Origen's Commentary and Homilies on the Ps. we possess only fragments translated

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by Rufinus, and his ὑπόμνημα εἰς τοὺς ψαλμοὺς (edited complete by Kleopas, 1855, from a MS in the monastery of Mar-Saba). Jerome, contra Rufinum i. 19, indeed mentions Commentarioli on the Ps. by himself, but the Breviarium in Psalterium (in t. vii. p. ii. of his Opp. ed. Vallarsi) bearing his name is allowed not to be genuine, and is worthless as regards the history of the text and the language. The almost complete Commentary (on Ps 1-119 according to the Hebrew reckoning) of Eusebius, made known by Montfaucon (Collectio nova Patrum et Scriptorum Graec. t. i.) is unsuspected. Eusebius, though living in Palestine and having a valuable library at command, is nevertheless so ignorant of the Hebrew, that he considers it is possible Μαριαμ (מרחם) in Psa 110:1-7 may refer to Mary. But by contributions from the Hexapla he has preserved many acceptable treasures of historical value in connection with the translation, but of little worth in other respects, for the interpretation is superficial, and capriciously allegorical and forced. Athanasius in his short explanation of the Psalms (in t. i. p. ii. of the Benedictine edition) is entirely dependent on Philo for the meaning of the Hebrew names and words. His book: πρὸς Μαρκελλῖνον εἰς τὴν ἑρμηνείαν τῶν ψαλμῶν (in the same vol. of the Benedictine edition) is a very beautiful essay. It treats of the riches contained in the Psalms, classifies them according to their different points of view, and gives directions how to use them profitably in the manifold circumstances and moods of the outward and inner life. Johann Reuchlin has translated this little book of Athanasius into Latin, and Jörg Spalatin from the Latin of Reuchlin into German (1516. 4to.). Of a similar kind are the two books of Gregory of Nyssa εἰς τὴν ἐπιγραφὴν τῶν ψαλμῶν (Opp. ed. Paris, t. i.), which treat of the arrangement and inscriptions; but in respect of the latter he is so led astray by the lxx, that he sets down the want of titles of 12 Ps. (this is the number according to Gregory), which have titles in the lxx, to Jewish ἀπιστία and κακία. Nevertheless there are several valuable observations in this introduction of the great Nyssene. About contemporaneously with Athanasius, Hilarius Pictaviensis, in the Western church, wrote his allegorizing (after Origen's example) Tractatus in librum Psalmorum with an extensive prologue, which strongly reminds one of Hippolytus'.

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We still have his exposition of Ps. 1, 2, 9, 13, 14, 51, 52, 53-69, 91, 118-150 (according to the numbering of the lxx); according to Jerome (Ep. ad Augustin. cxii)^[48] it is transferred from Origen and Eusebius. It is throughout ingenious and pity, but more useful to the dogmatic theologian than the exegete (t. xxvii., xxviii. of the Collectio Patrum by Caillau and Guillon).^[49]
Somewhat later, but yet within the last twenty years of the fourth century (about 386-397), come Ambrose's Enarrationes in Psa 1:1-6, 35-40, Psa 43:1-5, 45, Psa 47:1-9, Psa 48:1-14, Psa 61:1-8, 118 (in t. ii. of the Benedictine edition). The exposition of Psa 1:1-6 is likewise an introduction to the whole Psalter, taken partly from Basil. He and Ambrose have pronounced the highest eulogiums on the Psalter. The latter says: Psalmus enim benedictio populi est, Dei laus, plebis laudatio, plausus omnium, sermo universorum, vox Ecclesiae, fidei canora confessio, auctoritatis plena devotio, libertatis laetitia, clamor jucunditatis, laetitiae resultatio. Ab iracundia mitigat, a sollicitudine abdicat, a maerore allevat. Nocturna arma, diurna magisteria; scutum in timore, festum in sanctitate, imago tranquillitatis, pignus pacis atque concordiae, citharae modo ex diversis et disparibus vocibus unam exprimens cantilenam. Diei ortus psalmum resultat, psalmum resonat occasus. After such and similar prefatory language we are led to expect from the exposition great fervour and depth of perception: and such are really its characteristics, but not to so large an extent as might have been the case had Ambrose - whose style of writing is as musical as that of Hilary is stiff and angular - worked

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out these expositions, which were partly delivered as sermons, partly dictated, and his own hand.
The most comprehensive work of the early church on the Psalms was that of Chrysostom, which was probably written while at Antioch. We possess only the exposition of 58 Ps. or (including Psa 3:1-8 and Psa 41:1-13, which in their present form do not belong to this work) 60 Ps. (in t. v. of Montfaucon's edition). Photius and Suidas place this commentary on the Psalms in the highest rank among the works of Chrysostom. It is composed in the form of sermons, the style is brilliant, and the contents more ethical than dogmatic. Sometimes the Hebrew text according to the Hexapla is quoted, and the Greek versions which depart from the original are frequently compared, but, unfortunately, generally without any name. There is hardly any trace in it of the renowned philologico-historical tendency of the school of Antioch. Theodoret (in t. ii. p. ii. of the Halle edition) was the first to set before himself the middle course between an extravagant allegorising and an unspiritual adherence to the literal historical sense (by which he doubtless has reference to Theodore of Mopsuestia), and thus to a certain extent he makes a beginning in distinguishing between the province of exegesis and practical application. But this scientific commencement, with even more of the grammatico-historical tendency, is still defective and wanting in independence. For example, the question whether all the Psalms are by David or not, is briefly decided in the affirmative, with κρατείτω τῶν πλειόνων ἡ ψῆφος.^[50]
The designed, minute comparison of the Greek translators is most thankworthy; in other respect, this expositor, like the Syrians generally, is wanting in the mystic depth which might compensate for the want of scientific insight. All this may be also said of Euthymius Zigadenus (Zigabgenues): his commentary on the

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Psalms (in Greek in t. iv. of the Venetian edition of the Opp. Theophylacti), written at the desire of the emperor Alexius Comnenus, is nothing but a skilful compilation, in the preparation of which he made good use of the Psalm-catena, likewise a compilation, of the somewhat earlier Νικήτας Σερρῶν,^[51] which is to be found on Mount Athos and is still unprinted.
The Western counterpart to Chrysostom's commentary are Augustine's Enarrationes in Psalmos (in t. iv. of the Benedictine edition). The psalm-singing in the Milaneses church had contributed greatly to Augustine's conversion. But his love to his Lord was fired still more by the reading of the Psalms when he was preparing himself in solitude for his baptism. His commentary consists of sermons which he wrote down in part himself and in part dictated. Only the thirty-two sermones on Ps 118 (119), which he ventured upon last of all, were not actually delivered. He does not adopt the text of Jerome as his basis, but makes use of the older Latin version, the original text of which he sought to establish, and here and there to correct, by the lxx; whereas Arnobius, the Semi-Pelagian, in his paraphrastic Africano-Latin commentary on the Psalms (first edition by Erasmus, Basileae, Forben. 1522, who, as also Trithemnius, erroneously regarded the author as one and the same with the Apologist) no longer uses the so-called Itala, but takes Jerome's translation as his basis. The work of Augustine far surpassing that of Chrysostom in richness and depth of thought, has become, in the Western church, the chief mine of all later exposition of the Psalms. Cassiodorus in his Expositiones in omnes Psalmos (in t. ii. of the Bened. ed.) draws largely from Augustine, though not devoid of independence.
What the Greek church has done for the exposition of the Psalms has been garnered up many times since Photius in so-called Σειραί, Catenae. That of Nicetas archbishop of Serra in Macedonia (about 1070), is still unprinted. One, extending only to Ps 50, appeared at Venice 1569, and a complete one, edited by Corderius, at Antwerp 1643 (3 vols., from

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Vienna and Munich MSS). Folckmann (1601) made extracts from the Catena of Nicetas Heracleota, and Aloysius Lippomanus began a Catena from Greek and Latin writers on the largest scale (one folio vol. on Psa 1:1, Romae 1585). The defects to be found in the ancient exposition of the Psalms are in general the same in the Greek and in the Western expositors. To their want of acquaintance with the text of the original was added their unmethodical, irregular mode of procedure, their arbitrary straining of the prophetic character of the Psalms (as e.g., Tertullian, De spectaculis, takes the whole of Psa 1:1-6 as a prophecy concerning Joseph of Arimathea), their unhistorical perception, before which all differences between the two Testaments vanish, and their misleading predilection for the allegorical method. In all this, the meaning of the Psalms, as understood by the apostles, remains unused; they appropriate it without rightly apprehending it, and do not place the Psalms in the light of the New Testament fulfilment of them, but at once turn them into New Testament language and thoughts. But the church has never found such rapturous delight in the Psalms, which it was never weary of singing day and night, never used them with richer results even to martyrdom, than at that period. Instead of profane popular songs, as one passed through the country one might hear psalms resounding over the fields and vineyards. Quocunque te verteris, writes Jerome to the widow of Marcellus from the Holy Land, arator stivam tenens Alleluja decantat, sudans messor psalmis se avocat et curva attondens vitem falce vinitor aliquid Davidicum canit. Haec sunt in hac provincia carmina, hae (ut vulgo dicitur) amatoriae cantiones, hic pastorum sibilus, haec arma culturae. The delights of country life he commends to Marcella in the following among other words: Vere ager floribus pingitur et inter querulas aves Psalmi dulcius cantabuntur. In Sidonius Apollinaris we find even psalm-singing in the mouth of the men who tow the boats, and the poet takes from this a beautiful admonition for Christians in their voyage and journey through this life:Curvorum hinc chorus helciariorum Responsantibus Alleluja ripis Ad Christum levat amicum celeusma. Sic, sic psallite, nauta et viator!

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And how many martyrs have endured every form of martyrdom with psalms upon their lips! That which the church in those days filed to furnish in writing towards the exposition of the Psalms, it more than compensated for by preserving the vitality of the Psalms with its blood. Practice made far more rapid progress than theory.^[52]
These patristic works are patterns for every age of the true fervour which should characterise the expositor of the Psalms.
The mediaeval church exposition did not make any essential advance upon the patristic. After Cassiodorus, came Haymo (d. 853) and Remigius of Auxerre (d. about 900), still less independent compilers; the commentary of the former, edited by Erasmus, appeared Trib. 1531, of the latter, first Colon. 1536, and then in the Bibl. maxima Lugdunensis. That of Petrus Lombardus (d. about 1160) is a catena taken directly from earlier expositors from Jerome to Alcuin. Of a more independent character are the commentaries of Thomas Aquinas, who however only completed 51 Ps., and Alexander of Hales, if the Commentary which appeared under his name (Venet. 1496) is not rather to be attributed to cardinal Hugo. Besides, these, Bonaventura (d. 1274) and Albertus Magnus (d. 1280) stand out prominently in the Middle Ages as expositors of the Psalms; and on the border of the Middle Ages Michael Ayguanus (about 1400) whose commentary has been frequently reprinted since its first appearance, Mediol. 1510. If you know one of these expositors, you know them all. The most that they have to offer us is an echo of the earlier writers. By their dependence on the letter of the Vulgate, and consequently indirectly of the lxx, they only too frequently light upon a false track and miss the meaning. The literalis sensus is completely buried in mysticae intelligentiae. Without observing the distinction between the two economies, the conversion of the Psalms into New Testament language and

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thought, regardless of the intermediate steps of development, is here continued. Thus, for example, Albertus Magnus in his commentary (Opp. t. vii.), on the principle: Constat, quod totus liber iste de Christo, at once expounds Beatus vir (Psa 1:1), and the whole Ps., de Christo et ejus corpore ecclesia. But as we find in the Fathers occasional instances of deep insight into the meaning of passages, and occasional flashes of thought of lasting value, so even here the reading, especially of the mystics, will repay one. - The greatest authority in psalm-exposition for the Middle Ages was Augustine. From Augustine, and perhaps we may add from Cassiodorus, Notker Labeo (d. 1022), the monk of St. Gall, drew the short annotations which, verse by verse, accompany his German translation of the Psalms (vol. ii. of H. Hattemer's Denkmahle des Mittelalters). In like manner the Latin Psalter-catena of bishop Bruno of Würzburg (d. 1045), mentioned above, is compiled from Augustine and Cassiodorus, but also from Jerome, Bede and Gregory. And the Syriac annotations to the Psalms of Gregory Barhebraeus (d. 1286), - of which Tullberg and Koraen, Upsala 1842, and Schröter, Breslau 1857, have published specimens, - are merely of importance in connection with the history of exposition, and are moreover in no way distinguished from the mediaeval method.
The mediaeval synagogue exposition is wanting in the recognition of Christ, and consequently in the fundamental condition required for a spiritual understanding of the Psalms. But as we are indebted to the Jews for the transmission of the codex of the Old Testament, we also owe the transmission of the knowledge of Hebrew to them. So far the Jewish interpreters give us what the Christian interpreters of the same period were not able to tender. The interpretations of passages from the Psalms scattered up and down in the Talmud are mostly unsound, arbitrary, and strange. And the Midrash on the Ps., bearing the title טוב שׁוחר (vid., Zunz, Vorträge, 266ff.), and the Midrash-catenae entitled ילקוט, of which at present only ילקוט שׁמעוני (by Simeon Kara ha-Darshan) is known, and ילקוט מכירי (by Machir b. Abba-Mari), contain far more that is limitlessly digressive than what is to the point and usable. This class of psalm-exposition was always employed for the thoroughly practical end

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of stimulating and edifying discourse. It is only since about 900 a.d., when indirectly under Syro-Arabian influence, the study of grammar began to be cultivated among the Jews, that the exposition and the application of Scripture began to be disentangled. At the head of this new era of Jewish exegesis stands Saadia Gaon (d. 941-2), from whose Arabic translation and annotations of the Ps. Haneberg (1840) and Ewald (1844) have published extracts. The Karaites, Salmon b. Jerocham and Jefeth, both of whom have also expounded the Psalms, are warm opponents of Saadia; but Jefeth whose commentary on the Psalms^[53] has been in part made known by Bargès (since 1846), nevertheless already recognises the influence of grammar, which Saadia raised to the dignity of a science, but which Salmon utterly discards. The next great expositor of the Psalms is Rashi (i.e., Rabbi Salomo Isaaki) of Troyes (d. 1105), who has interpreted the whole of the Old Testament (except the Chronicles) and the whole of the Talmud;^[54] and he has not only treasured up with pithy brevity the traditional interpretations scattered about in the Talmud and Midrash, but also (especially in the Psalms) made use of every existing grammatico-lexical help. Aben-Ezra of Toledo (d. 1167) and David Kimchi of Narbonne (d. about 1250) are less dependent upon tradition, which for the most part expended itself upon strange interpretations. The former is the more independent and genial, but seldom happy in his characteristic fancies; the latter is less original, but gifted with a keener appreciation of that which is simple and natural, and of all the Jewish expositors he is the pre-eminently grammatico-historical interpreter. Gecatilia's (Mose ha-Cohen Chiquitilla) commentary on the Psalms written in Arabic is only known to us from quotations, principally in Aben-Ezra. In later commentaries, as those of Mose Alshêch (Venice 1601) and Joel Shoëb (Salonica 1569), the simplicity and elegance of the older expositors degenerates into the most repulsive scholasticism. The commentary of

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Obadia Sforno (d. at Bologna 1550), Reuchlin's teacher, is too much given to philosophising, but is at least withal clear and brief. Their knowledge of the Hebrew gives all these expositors a marked advantage over their Christian contemporaries, but the veil of Moses over their eyes is thicker in proportion to their conscious opposition to Christianity. Nevertheless the church has not left these preparatory works unused. The Jewish Christians, Nicolaus de Lyra (d. about 1340), the author of the Postillae perpetuae, and Archbishop Paul de Santa Maria of Burgos (d. 1435), the author of the Additiones ad Lyram, took the lead in this respect. Independently, like the last mentioned writers, Augustinus Justinianus of Genoa, in his Octaplus Psalterii (Genoa, 1516, folio), drew chiefly from the Midrash and Sohar. The preference however was generally given to the use of Aben-Ezra and Kimchi; e.g., Bucer, who acknowledges his obligation to these, says: neque enim candidi ingenii est dissimulare, per quos profeceris. Justinianus, Pagninus, and Felix were the three highest authorities on the original text at the commencement of the Reformation. The first two had gained their knowledge of the original from Jewish sources and Felix Pratensis, whose Psalterium ex hebreo diligentissime ad verbum fere translatum, 1522, appeared under Leo X, was a proselyte.
We have now reached the threshold of the Reformation exposition. Psalmody in the reigning church had sunk to a lifeless form of service. The exposition of the Psalms lost itself in the dependency of compilation and the chaos of the schools. Et ipsa quamvis frigida tractatione Psalmorum - says Luther in his preface to Bugenhagen's Latin Psalter - aliquis tamen odor vitae oblatus est plerisque bonae mentis hominibus, et utcunque ex verbis illis etiam non intellectis semper aliquid consolationis et aurulae senserunt e Psalmis pii, veluti ex roseto leniter spirantis. Now, however, when a new light dawned upon the church through the Reformation - the light of a grammatical and deeply spiritual understanding of Scripture, represented in Germany by Reuchlin and in France by Vatablus - then the rose-garden of the Psalter began to breathe forth its perfumes as with the renewed freshness of a May day; and born again from the Psalter, German hymns resounded from the shores of the Baltic to the foot of the Alps

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with all the fervour of a newly quickened first-love. “It is marvellous” - says the Spanish Carmelite Thomas à Jesu, - “How greatly the hymns of Luther helped forward the Lutheran cause. Not only the churches and schools echo with them, but even the private houses, the workshops, the markets, streets, and fields.” For converted into imperishable hymns (by Luther, Albinus, Franck, Gerhardt, Jonas, Musculus, Poliander, Ringwaldt, and many more) the ancient Psalms were transferred anew into the psalmody of the German as of the Scandinavian^[55]
Lutheran church. In the French church Clément Marot translated into verse 30 Ps., then 19 more (1541-43) and Theodore Beza added the rest (1562).^[56]
Calvin introduced the Psalms in Marot's version as early as 1542 into the service of the Geneva church, and the Psalms have since continued to be the favorite hymns of the Reformed church. Goudimel, the martyr of St. Bartholemew's night and teacher of Palestrina, composed the melodies and chorales. The English Established church adopted the Psalms direct as they are, as a portion of its liturgy, the Congregational church followed the example of the sister-churches of the Continent. And how industriously the Psalter was moulded into Greek verse, as by Olympia Morata (d. 1555)^[57] and under the influence of Melanthon^[58] into Latin! The paraphrases of Helius Eoban Hesse (of whom Martin Herz, 1860, has given a biographical sketch),^[59]
Joh. Major, Jacob Micyllus (whose life Classen has written, 1859), Joh. Stigel (whose memory has been revived by Paulus Cassel 1860), Gre. Bersmann (d. 1611), and also that begun by Geo. Buchanan during his sojourn in a Portuguese monastery, are not only learned performances, but productions of an inward

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spiritual need; although one must assent to the judgment expressed by Harless, that the best attempts of this kind only satisfy one in proportion as we are able first of all to banish the remembrance of the original from our mind.
But since the time of the Reformation the exegetical functions of psalm-exposition have been more clearly apprehended and more happily discharged than ever before. In Luther, who opened his academical lectures in 1514 with the Ps. (in Latin in Luther's own hand writing in Wolfenbüttel) and began to publish a part of them in 1519 under the title Operationes in duas Psalmorum decades, the depth of experience of the Fathers is united to the Pauline recognition (which he gave back to the church) of the doctrine of free grace. It is true, he is not entirely free from the allegorising which he rejected in thesi, and, in general, from a departure a sensu literae, and there is also still wanting in Luther the historical insight into the distinctive character of the two Testaments; but with respect to experimental, mystical, and withal sound, understanding he is incomparable. His interpretations of the Psalms, especially of the penitential Ps. and of Ps 90, excel every thing hitherto produced, and are still a perpetual mine of wealth. Bugenhagen's exposition of the Psalms (Basel 1524, 4to. and freq.) continued the interrupted work of Luther, who in a brief but forcible preface says in its praise, that it is the first worthy of the name of an exposition. Penetration and delicacy of judgment distinguish the interpretation of the five books of the Psalms by Aretius Felinus i.e., Martin Bucer (1529, 4to. and freq.). The Autophyes (= a se et per se Existens), by which throughout he translates יהוה, gives it a remarkable appearance. But about the same time, as an exegete, Calvin came forward at the side of the German reformer. His commentary (first published at Geneva 1564) combines with great psychological penetration more discernment of the types and greater freedom of historical perception, but is not without many errors arising from this freedom. Calvin's strict historical method of interpretation becomes a caricature in Esrom Rüdinger, the schoolmaster of the Moravian brethren, who died at Altorf in 1591 without being able, as he had intended, to issue his commentary, which appeared in 1580-81, in a

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new and revised form. His is an original work which, after trying many conjectures, at last assigns even the first Psalm to the era of the Seleucidae.
Within the range of the post-Reformation exposition the first that meets us is Reinhard Bakius, the persevering and talented pastor of Magdeburg and Grimma during the Thirty-years' war, whose Comm. exegetico-practicus on the Ps. (in the first edition by his son 1664) is a work of extensive reading and good sense, in many respects a welcome supplement to Luther, crammed full of all kinds of notable things about the Psalms, under which, however, the thread of simple exposition is lost. Martin Geier keeps the work of the exposition most distinctly before him, adhering more closely to it and restraining himself from digression. His lectures on the Psalms delivered at Leipzig extended over a period of eighteen years. Deep piety and extensive learning adorn his commentary (1668), but the free spirit of the men of the Reformation is no longer here. Geier is not capable of turning from dogmatics, and throwing himself into the exegesis: a traditional standard of exegesis had become fixed, to overstep which was accounted as heterodox. In the Reformed church Cocceius stands prominently forward (d. 1669). He was an original and gifted man, but starting from false principles of hermeneutics, too fond of an eschatological literalness of interpretation.
Not only the two Protestant churches, but also the Romish church took part in the advancing work of psalm-exposition. Its most prominent expositors from 1550-1650 are Genebrardus, Agellius, and De Muis, all of whom possessing a knowledge of the Semitic languages, go back to the original, and Gallarmin, who brings to the work not merely uncommon natural talents, but, within the limits of papistical restraint, a deep spiritual penetration. Later on psalm-exposition in the Romish church degenerated into scholasticism. This is at its height in Le Blanc's Psalmorum Davidicorum Analysis and in Joh. Lorinus' Commentaria in Psalmos (6 folio vols. 1665-1676). In the protestant churches, however, a lamentable decline from the spirit of the men of the Reformation in like manner manifested itself. The Adnotationes uberiores in Hagiographa (t. i. 1745, 4to.: Ps. and Prov.) of Joh. Heinrich Michaelis are a mass of raw materials:

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the glossarial annotations groan beneath the burden of numberless unsifted examples and parallel passages. What had been done during the past sixteen hundred years remains almost entirely unnoticed; Luther is not explored, even Calvin within the pale of his own church no longer exerts any influence over the exposition of Scripture. After 1750, the exposition of Scripture lost that spiritual and ecclesiastical character which had gained strength in the seventeenth century, but had also gradually become torpid; whereas in the Romish church, as the Psalm-expositions of De Sacy, Berthier and La Harpe show, it never sank so low as to deny the existence of revealed religion. That love for the Ps., which produced the evangelical hymn-psalter of that truly Christian poet and minister Christoph Karl Ludwig von Pfeil (1747),^[60] prefaced by Bengel, degenerated to a merely literary, or at most poetical, interest, - exegesis became carnal and unspiritual. The remnant of what was spiritual in this age of decline, is represented by Burk in his Gnomon to the Ps. (1760) which follows the model of Bengel, and by Chr. A. Crusius in the second part of his Hypomnemata ad Theologiam Propheticam (1761), a work which follows the track newly opened up by Bengel, and is rich in germs of progressive knowledge (vid., my Biblisch-prophetische Theologie, 1845). We may see the character of the theology of that age from Joh. Dav. Michaelis' translation of the Old Testament, with notes for the unlearned (1771), and his writings on separate Psalms. From a linguistic and historical point of view we may find something of value here; but besides, only wordy, discursive, tasteless trifling and spiritual deadness. It has been the honour of Herder that he has freed psalm-exposition from this want of taste, and the merit of Hengstenberg (first of all in his Lectures), that he has brought it back out of this want of spirituality to the believing consciousness of the church.
The transition to modern exposition is marked by Rosenmüller's Scholia to the Ps. (first published in 1798-1804), a compilation written in pure clear language with exegetical tact and with a thankworthy use of older expositors who had become unknown, as Rüdinger, Bucer, and

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Agellius, and also of Jewish writers. De Wette's commentary on the Psalms (first published in 1811, 5th edition by Gustav Baur, 1856) was far more independent and forms an epoch in exegesis. De Wette is precise and clear, and also not without a perception of the beautiful; but his position in relation to the Scripture writers is too much like that of a reviewer, his research too sceptical, and his estimate of the Ps. does not sufficiently recognise their place in the history of redemption. He regards them as national hymns, partly in the most ordinary patriotic sense, and when his theological perception fails him, he helps himself out with sarcasm against the theocratic element, which he carries to the extreme of disgust. Nevertheless, De Wette's commentary opens up a new epoch so far as it has first of all set in order the hitherto existing chaos of psalm-exposition, and introduced into it taste and grammatical accuracy, after the example of Herder and under the influence of Gesenius. He is far more independent than Rosenmüller, who though not wanting in taste and tact, is only a compiler. In investigating the historical circumstances which gave rise to the composition of the different psalms, De Wette is more negative than assumptive. Hitzig in his historical and critical commentary (1835. 36), which has appeared recently in a revised form (Bd. 1, 1863, Bd. 2. Abth. 1, 1864, Abth. 2, 1865), has sought to supplement positively the negative criticism of De Wette, by ascribing to David fourteen Ps. of the seventy three that bear the inscription לדוד, assigning all the Ps. from the 73 onwards, together with 1, 2, 60 (these three, as also 142-144, 150, by Alexander Jannaeus) to the Maccabean period (e.g., 138-141 to Alexander's father, John Hyrcanus), and also inferring the authors (Zechariah, 2Ch 26:5; Isaiah, Jeremiah) or at least the date of composition of all the rest.
Von Lengerke, in his commentary compiled half from Hengstenberg, half from Hitzig (1847), has attached himself to this so-called positive criticism, which always arrives at positive results and regards Maccabean psalms as the primary stock of the Psalter. Von Lengerke maintains that not a single Ps. can with certainty be ascribed to David. Olshausen (in his Comment. 1853), who only leaves a few Ps., as 2, 20, 21, to the time of the kings prior to the Exile, and with a propensity,

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which he is not able to resist, brings down all the others to the time of the Maccabees, even to the beginning of the reign of John Hyrcanus, also belongs to the positive school. Whereas Hupfeld in his commentary, 1855-1862 (4 vols.), considers it unworthy of earnest investigation, to lower one's self to such “childish trifling with hypotheses” and remains true to De Wette's negative criticism: but he seeks to carry it out in a different way. He also maintains that none of the Ps. admit of being with certainty ascribed to David; and proceeds on the assumption, that although only a part of the inscriptions are false, for that very reason none of them can be used by us.
We stand neither on the side of this scepticism, which everywhere negatives tradition, nor on the side of that self-confidence, which mostly negatives it and places in opposition to it its own positive counter-assumptions; but we do not on this account fail to recognise the great merit which Olshausen, Hupfeld and Hitzig have acquired by their expositions of the Psalms. In Olshausen we prize his prominent talent for critical conjectures; in Hupfeld grammatical thoroughness, and solid study so far as it is carried; in Hitzig the stimulating originality everywhere manifest, his happy perspicacity in tracing out the connection of the thoughts, and the marvellous amount of reading which is displayed in support of the usage of language and of that which is admissible according to syntax. The commentary of Ewald (Poetische Bücher, 1839, 40. 2nd edition 1866), apart from the introductory portion, according to its plan only fragmentarily meets the requirements of exposition, but in the argument which precedes each Ps. gives evidence of a special gift for piercing the emotions and throbbings of the heart and entering into the changes of feeling.
None of these expositors are in truly spiritual rapport with the spirit of the psalmists. The much abused commentary of Hengstenberg 1842-1847 (4 vols. 2nd edition 1849-1852) consequently opened a new track, in as much as it primarily set the exposition of the Psalms in its right relation to the church once more, and was not confined to the historico-grammatical function of exposition. The kindred spirited works of Umbreit (Christliche Erbauung aus dem Psalter 1835) and Stier (Siebenzig Psalmen 1834. 36), which extend only to a selection from the Psalms, may

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be regarded as its forerunners, and the commentary of Tholuck (1847) who excludes verbal criticism and seeks to present the results of exegetical progress in a practical form for the use of the people, as its counterpart. For the sake of completeness we may also mention the commentary of Köster (1837) which has become of importance for its appreciation of the artistic form of the Psalms, especially the strophe-system, and Vaihinger's (1845). Out of Germany, no work on the Psalms has appeared which could be placed side by side with those of Hengstenberg, Hupfeld and Hitzig. And yet the inexhaustible task demands the combined work of many hands. Would that the examples set by Björk, by Perret-Gentil, Armand deo Mestral and J. F. Thrupp, of noble rivalry with German scholarship might find many imitators in the countries of the Scandinavian, Latin, and English tongues! Would that the zealous industry of Bade and Reinke, the noble endeavours so Schegg and König, might set an example to many in the Romish church! Would that also the Greek church on the basis of the criticism of the lxx defended by Pharmakides against Oikonomos, far surpassing the works on the Ps. of Nicodimos and Anthimos, which are drawn from the Fathers, might continue in that rival connection with German scholarship of which the Prolegomena to the Psalm-commentary of the Jerusalem patriarch Anthimos, by Dionysios Kleopas (Jerusalem 1855. 4to.) give evidence! Non plus ultra is the watchword of the church with regard to the word of God, and plus ultra is its watchword with regard to the understanding of that word. Common work upon the Scriptures is the finest union of the severed churches and the surest harbinger of their future unity. The exposition of Scripture will rear the Church of the Future. 10. Theological Preliminary Considerations
The expositor of the Psalms can place himself on the standpoint of the poet, or the standpoint of the Old Testament church, or the standpoint of the church of the present dispensation - a primary condition of exegetical progress is the keeping of these three standpoints distinct, and, in accordance therewith, the distinguishing between the two

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Testaments, and in general, between the different steps in the development of the revelation, and in the perception of the plan, of redemption. For as redemption itself has a progressive history, so has the revelation and growing perception of it a progressive history also, which extends from paradise, through time, on into eternity. Redemption realizes itself in a system of facts, in which the divine purpose of love for the deliverance of sinful humanity unfolds itself, and the revelation of salvation is given in advance of this gradually developing course of events in order to guarantee its divine authorship and as a means by which it may be rightly understood. In the Psalms we have five centuries and more of this progressive realizing, disclosing, and perception of salvation laid open before us. If we add to this the fact that one psalm is by Moses, and that the retrospective portions of the historical psalms refer back even to the patriarchal age, then, from the call of Abraham down to the restoration of Israel's position among the nations after the Exile, there is scarcely a single event of importance in sacred history which does not find some expression in the Psalter. And it is not merely facts external to it, which echo therein in lyric strains, but, because David, - next to Abraham undoubtedly the most significant character of sacred history in the Old Testament, - is its chief composer, it is itself a direct integral part of the history of redemption. And it is also a source of information for the history of the revelation of redemption, in as much as it flowed not from the Spirit of faith merely, but mainly also from the Spirit of prophecy: but, pre-eminently, it is the most important memorial of the progressive recognition of the plan of salvation, since it shows how, between the giving of the Law from Sinai and the proclamation of the Gospel from Sion, the final, great salvation was heralded in the consciousness and life of the Jewish church.
We will consider 1) the relation of the Psalms to the prophecy of the future Christ. When man whom God had created, had corrupted himself by sin, God did not leave him to that doom of wrath which he had chosen for himself, but visited him on the evening of that most unfortunate of all days, in order to make that doom the disciplinary medium of His love. This visitation of Jahve Elohim was

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the first step in the history of redemption towards the goal of the incarnation, and the so-called protevangelium was the first laying of the foundation of His verbal revelation of law and gospel - a revelation in accordance with the plan of salvation, and preparing the way towards this goal of the incarnation and the recovery of man. The way of this salvation, which opens up its own historical course, and at the same time announces itself in a form adapted to the human consciousness, runs all through Israel, and the Psalms show us how this seed-corn of words and acts of divine love has expanded with a vital energy in the believing hearts of Israel. They bear the impress of the period, during which the preparation of the way of salvation was centred in Israel and the hope of redemption was a national hope. For after mankind was separated into different nations, salvation was confined within the limits of a chosen nation, that it might mature there, and then bursting its bounds become the property of the human race. At that period the promise of the future Mediator was in its third stage. The hope of overcoming the tendency in mankind to be led astray into evil was attached to the seed of the woman, and the hope of a blessing for all peoples, to the seed of Abraham: but, at this period, when David became the creator of psalm-poesy for the sanctuary service, the promise had assumed a Messianic character and pointed the hope of the believing ones towards the king of Israel, and in fact to David and his seed: the salvation and glory of Israel first, and indirectly of the nations, was looked for from the mediatorship of Jahve's Anointed.
The fact that among all the Davidic psalms there is only a single one, viz., Psa 110:1-7, in which David (as in his last words 2Sa 23:1-7) looks forth into the future of his seed and has the Messiah definitely before his mind, can only be explained by the consideration, that he was hitherto himself the object of Messianic hope, and that this hope was first gradually (especially in consequence of his deep fall) separated from himself individually, and transferred to the future. Therefore when Solomon came to the throne the Messianic desires and hopes of Israel were directed towards him, as Ps 72 shows; they belonged only to the one final Christ of God, but they clung for a long time enquiringly and with

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a perfect right (on the ground of 2 Sam 7) to the direct son of David. Also in Ps 45 it is a son of David, contemporary with the Korahite singer, to whom the Messianic promise is applied as a marriage benediction, wishing that the promise may be realized in him.
But it soon became evident that He, in whom the full realization of the idea of the Messiah is to be found, had not yet appeared either in the person of this king or of Solomon. And when in the later time of the kings the Davidic line became more and more inconsistent with its vocation in the sacred history, then the hope of the Messiah was completely weaned of its expectation of immediate fulfilment, and the present became merely the dark ground from which the image of the Messiah, as purely future, stood forth in relief. The בן־דוד, in whom the prophecy of the later time of the kings centres, and whom also Psa 2:1-12 sets forth before the kings of the earth that they may render homage to Him, is an eschatological character (although the אחרית was looked for as dawning close upon the border of the present). In the mouth of the congregation Ps 45 and 132, since their contents referred to the future, have become too prophetically and eschatologically Messianic. But it is remarkable that the number of these psalms which are not merely typically Messianic is so small, and that the church of the period after the Exile has not enriched the Psalter with a single psalm that is Messianic in the stricter sense. In the later portion of the Psalter, in distinction from the strictly Messianic psalms, the theocratic psalms are more numerously represented, i.e., those psalms which do not speak of the kingdom of Jahve's Anointed which shall conquer and bless the world, not of the Christocracy, in which the theocracy reaches the pinnacle of its representation, but of the theocracy as such, which is complete inwardly and outwardly in its own representation of itself, - not of the advent of a human king, but of Jahve Himself, with the kingdom of God manifest in all its glory. For the announcement of salvation in the Old Testament runs on in two parallel lines: the one has as its termination the Anointed of Jahve, who rules all nations out of Zion, the other, the Lord Himself sitting above the Cherubim, to whom all the earth does homage. These two lines do not

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meet in the Old Testament; it is only the fulfilment that makes it plain, that the advent of the Anointed one and the advent of Jahve is one and the same. And of these two lines the divine is the one that preponderates in the Psalter; the hope of Israel, especially after the kingship had ceased in Israel, is directed generally beyond the human mediation directly towards Jahve, the Author of salvation. The fundamental article of the Old Testament faith funs ישׁועתה ליהוה (Ps. 3:9; Jon 2:10). The Messiah is not yet recognised as a God-man. Consequently the Psalms contain neither prayer to Him, nor prayer in His name. But prayer to Jahve and for Jahve's sake is essentially the same. For Jesus is in Jahve. Jahve is the Saviour. And the Saviour when he shall appear, is nothing but the visible manifestation of the ישׁועה of this God (Isa 49:6).
In considering the goal of the Old Testament history in its relation to the God-man, we distinguish five classes of psalms which are directed towards this goal. After 2 Sam 7 the Messianic promise is no longer in a general way connected with the tribe of Judah, but with David; and is referred not merely to the endless duration of his kingdom, but also to one scion of his house, in whom that to which God has appointed the seed of David in its relation to Israel first, and from Israel to all the other nations, shall be fully realised, and without whom the kingdom of David is like a headless trunk. Psalms in which the poet, looking beyond his own age, comforts himself with the vision of this king in whom the promise is finally fulfilled, we call eschatological psalms, and in fact directly eschatologically Messianic psalms. These connect themselves not merely with the already resisting prophetic utterances, but carry them even further, and are only distinguished from prophecy proper by their lyric form; for prophecy is a discourses and the psalms are spiritual songs.
The Messianic character of the Psalms is, however, not confined to prophecy proper, the subject of which is that which is future. Just as nature exhibits a series of stages of life in which the lower order of existence points to the next order above it and indirectly to the highest, so that, for instance, in the globular form of a drop we read the intimation of the struggle after organism, as it were, in the

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simplest barest outline: so also the progress of history is typical, and not only as a whole, but also most surprisingly in single traits, the life of David is a vaticinium reale of the life of Him, whom prophecy calls directly עבדי דוד Eze 34:23., Psa 37:24. and דוד מלכם Hos 3:5; Jer 30:9, as the David who is, as it were, raised from the dead in a glorified form. Those psalms in which David himself (or even a poet throwing himself into David's position and mood) gives expression in lyric verse to prominent typical events and features of his life, we call typically Messianic psalms. This class, however, is not confined to those, of which David is directly or indirectly the subject, for the course of suffering of all the Old Testament saints, and especially of the prophets in their calling (vid., on Psa 34:20. and Ps 69), ), was to a certain extent a τύπος τοῦ μέλλοντος. All these psalms, not less than those of the first class, may be quoted in the New Testament with the words ἵνα πληρωθῇ, with this difference only, that in the former it is the prophetic word, in the latter the prophetic history, that is fulfilled. The older theologians, especially the Lutheran, contended against the supposition of such typological citations of the Old Testament in the New: they were destitute of that perception of the organic element in history granted to our age, and consequently were lacking in the true counterpoise to their rigid notions of inspiration.
But there is also a class of Psalms which we call typico-prophetically Messianic, viz., those in which David, describing his outward and inward experiences, - experiences even in themselves typical, - is carried beyond the limits of his individuality and present condition, and utters concerning himself that which, transcending human experience, is intended to become historically true only in Christ. Such psalms are typical, in as much as their contents is grounded in the individual, but typical, history of David; they are, however, at the same time prophetic, in as much as they express present individual experience in laments, hopes, and descriptions which point far forward beyond the present and are only fully realised in Christ. The psychological possibility of such psalms has been called in question; but they would only be psychologically impossible, if one were obliged

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to suppose that David's self-consciousness must under such circumstances pass over into that of his antitype; but it is in reality quite otherwise. As the poet in order to describe his experiences in verse, idealises them, i.e., seizes the idea of them at the very root, and, stripping off all that is adventitious and insignificant, rises into the region of the ideal: so David also in these psalms idealises his experiences, which even in itself results in the reduction of them to all that is essential to their continuance as types. This he does, however, not from his own poetic impulse, but under the inspiration of the Spirit of God; and a still further result which follows from this is, that the description of his typical fortunes and their corresponding states of feeling is moulded into the prophetic description of the fortunes and feelings of his antitype.
Beside these three classes of Messianic psalms one may regard psalms like Psa 45:1 and Psa 72:1 as a fourth class of indirectly eschatologically Messianic psalms. They are those in which, according to the time of their composition, Messianic hopes are referred to a contemporary king, but without having been fulfilled in him; so that, in the mouth of the church, still expecting their final accomplishment, these psalms have become eschatological hymns and their exposition as such, by the side of their chronological interpretation, is fully warranted.
A fifth class is formed by the eschatologically Jehovic psalms, which are taken up with describing the advent of Jahve and the consummation of His kingdom, which is all through brought about by judgment (vid., Psa 93:1-5). The number of these psalms in the Psalter greatly preponderates. They contain the other premiss to the divine-human end of the history of salvation. There are sudden flashes of light thrown upon this end in the prophets. But it remains reserved to the history itself to draw the inference of the unio personalis from these human and divine premises. The Redeemer, in whom the Old Testament faith reposed, is Jahve. The centre of the hope lay in the divine not in the human king. That the Redeemer, when He should appear, would be God and man in one person was alien to the mind of the Old Testament church. And the perception of the fact

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that He would be sacrifice and priest in one person, only penetrates in single rays into the Old Testament darkness, the cynosure of which is יהוה, and יהוה only.
Coming now to consider 2) the relation of the Psalms to the legal sacrifice, we shall find this also different from what we might expect from the stand-point of fulfilment. Passages certainly are not wanting where the outward legal sacrifice is acknowledged as an act of worship on the part of the individual and of the congregation (Psa 66:15; Ps 51:21); but those occur more frequently, in which in comparison with the λογικὴ λατρεία it is so lightly esteemed, that without respect to its divine institution it appears as something not at all desired by God, as a shell to be cast away, and as a form to be broken in pieces (Psa 40:7, Psa 50:1, Psa 51:18). But it is not this that surprises us. It is just in this respect that the psalms contribute their share towards the progress of sacred history. It is that process of spiritualisation which beings even in Deuteronomy, and which is continued by reason of the memorable words of Samuel, 1Sa 15:22. It is the spirit of the New Testament, growing more and more in strength, which here and in other parts of the Psalter shakes the legal barriers and casts off the στοιχεῖα τοῦ κόσμου as a butterfly does its chrysalis shell. But what is substituted for the sacrifice thus criticised and rejected? Contrition, prayer, thanksgiving, yielding one's self to God in the doing of His will, as Pro 21:3 to do justly, Hos 6:6 kindness, Mic 6:6-8 acting justly, love, and humility, Jer 7:21-23 obedience. This it is that surprises one. The disparaged sacrifice is regarded only as a symbol not as a type; it is only considered in its ethical character, not in its relation to the history of redemption. Its nature is unfolded only so far as it is a gift to God (קרבן), not so far as the offering is appointed for atonement (כפרה); in one word: the mystery of the blood remains undisclosed. Where the New Testament mind is obliged to think of the sprinkling with the blood of Jesus Christ, it is, in Psa 51:9, the sprinkling of the legal ritual of purification and atonement that is mentioned, and that manifestly figuratively but yet without the significance of the figure. Whence is it? - Because the sacrifice with blood, as such, in the Old Testament remains a question

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to which Isaiah, in Isa 53:1, gives almost the only distinct answer in accordance with its historical fulfilment; for passages like Dan 9:24., Zec 12:10; Zec 13:7 are themselves questionable and enigmatical. The prophetic representation of the passion and sacrifice of Christ is only given in direct prophetic language thus late on, and it is only the evangelic history of the fulfilment that shows, how exactly the Spirit which spoke by David has moulded that which he says concerning himself, the type, into correspondence with the antitype. The confidence of faith under the Old Testament, as it finds expression in the Psalms, rested upon Jahve even in reference to the atonement, as in reference to redemption in general. As He is the Saviour, so is He also the one who makes the atonement (מכפר), from whom expiation is earnestly sought and hoped for (Psa 79:9; Psa 65:4; Psa 78:38; Psa 85:3 and other passages). It is Jahve who at the end of His course of the redemptive history is the God-man, and the blood given by Him as the medium of atonement (Lev 17:11) is, in the antitype, His own blood.
Advancing from this point, we come to examine 3) the relation of the Psalms to the New Testament righteousness of faith and to the New Testament morality which flows from the primary command of infinite love. Both with respect to the atonement and to redemption the Psalms undergo a complete metamorphosis in the consciousness of the praying New Testament church - a metamorphosis, rendered possible by the unveiling and particularising of salvation that has since taken place, and to which they can without any reserve be accommodated. There are only two points in which the prayers of the Psalms appear to be difficult of amalgamation with the Christian consciousness. These are the moral self-confidence bordering on self-righteousness, which is frequently maintained before God in the Psalms, and the warmth of feeling against enemies and persecutors which finds vent in fearful cursings. The self-righteousness here is a mere appearance; for the righteousness to which the psalmists appeal is not the merit of works, not a sum of good works, which are reckoned up before God as claiming a reward, but a godly direction of the will and a godly form of life, which has its root in the surrender of one'

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s whole self to God and regards itself as the operation and work of justifying, sanctifying, preserving and ruling grace (Psa 73:25., Psa 25:5-7; Psa 19:14 and other passages). There is not wanting an acknowledgement of the innate sinfulness of our nature (Psa 51:7), of the man's exposure to punishment before God apart from His grace (Psa 143:2), of the many, and for the most part unperceived, sins of the converted (Psa 19:13), of the forgiveness of sins as a fundamental condition to the attainment of happiness (Psa 32:1.), of the necessity of a new divinely-created heart (Psa 51:12), in short, of the way of salvation which consists of penitential contrition, pardon, and newness of life.
On the other hand it is not less true, that in the light of the vicarious atonement and of the Spirit of regeneration it becomes possible to form a far more penetrating and subtle moral judgment of one's self; it is not less true, that the tribulation, which the New Testament believer experiences, though it does not produce such a strong and overwhelming sense of divine wrath as that which is often expressed in the psalms, nevertheless sinks deeper into his inmost nature in the presence of the cross on Golgotha and of the heaven that is opened up to him, in as much as it appears to him to be sent by a love that chastens, proves, and prepares him for the future; and it is not less true, that after the righteousness of God - which takes over our unrighteousness and is accounted even in the Old Testament as a gift of grace - lies before us for believing appropriation as a righteousness redemptively wrought out by the active and passive obedience of Jesus, the distinctive as well as the reciprocally conditioned character of righteousness of faith and of righteousness of life is become a more clearly perceived fact of the inner life, and one which exercises a more powerful influence over the conduct of that life.^[61]
Nevertheless even such personal testimonies, as Psa 17:1-5, do not

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resist conversion into New Testament forms of thought and experience, for they do not hinder the mind from thinking specially, at the same time, of righteousness of faith, of God's acts which are performed through the medium of sacraments, and of that life resulting from the new birth, which maintains itself victorious in the old man; moreover the Christian ought to be himself earnestly warned by them to examine himself whether his faith is really manifest as an energising power of a new life; and the difference between the two Testaments loses its harshness even here, in the presence of the great verities which condemn all moral infirmity, viz., that the church of Christ is a community of the holy, that the blood of Jesus Christ cleanseth us from all sin, and that whosoever is born of God doth not commit sin.
But as to the so-called imprecatory psalms,^[62] in the position occupied by the Christian and by the church towards the enemies of Christ, the desire for their removal is certainly outweighed by the desire for their conversion: but assuming, that they will not be converted and will not anticipate their punishment by penitence, the transition from a feeling of love to that of wrath is warranted in the New Testament (e.g., Gal 5:12), and assuming their absolute Satanic hardness of heart the Christian even may not shrink from praying for their final overthrow. For the kingdom of God comes not only by the way of mercy but also of judgment; and the coming of the kingdom of God is the goal of the Old as well as of the New Testament saint (vid., Ps 9:21; Psa 59:14 and other passages), and every wish that judgment may descend upon those who oppose the coming of the kingdom of God is cherished even in the Psalms on the assumption of their lasting impenitence (vid., Psa 7:13., Psa 109:17). Where, however, as in Ps 69 and Ps 109, the imprecations go into particulars and extend to the descendants of the unfortunate one

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and even on to eternity, the only justification of them is this, that they flow from the prophetic spirit, and for the Christian they admit of no other adoption, except as, reiterating them, he gives the glory to the justice of God, and commends himself the more earnestly to His favour.
Also 4) the relation of the Psalms to the Last Things is such, that in order to be used as prayer expressive of the New Testament faith they require deepening and adjusting. For what Julius Africanus says of the Old Testament: οὐδέπω δέδοτο ἐλπίς ἀναστάσεως σαφής, holds good at least of the time before Isaiah. For Isaiah is the first to foretell, in one of his latest apocalyptic cycles (Psa 24:1), the first resurrection, i.e., the re-quickening of the martyr-church that has succumbed to death (Isa 26:19), just as with an extended vision he foretells the termination of death itself (Psa 25:8); and the Book of Daniel-that Old Testament apocalypse, sealed until the time of its fulfilment-first foretells the general resurrection, i.e., the awakening of some to life and others to judgment (Dan 12:2). Between these two prophecies comes Ezekiel's vision of Israel's return from the Exile under the figure of a creative quickening of a vast field of corpses (Psa 37:1) - a figure which at least assumes that what is represented is not impossible to the wonder-working power of God, which is true to His promises. But also in the latest psalms the perception of salvation nowhere appears to have made such advance, that these words of prophecy foretelling the resurrection should have been converted into a dogmatic element of the church's belief. The hope, that the bones committed, like seed, to the ground would spring forth again, finds expression first only in a bold, but differently expressed figure (Psa 141:7); the hopeless darkness of Sheôl (Psa 6:6; Psa 30:10; Psa 88:11-13) remained unillumined, and where deliverance from death and Hades is spoken of, what is meant is the preservation of the living, either experienced (e.g., Psa 86:13) or hoped for (e.g., 118:17) from falling a prey to death and Hades, and we find in connection with it other passages which express the impossibility of escaping this universal final destiny (Psa 89:49). The hope of eternal life after death is nowhere definitely expressed, as even in the Book of Job the longing for it is never able to expand into a hope, because

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no light of promise shines into that night, which reigns over Job's mind, - a night, which the conflict of temptation through which he is passing makes darker than it is in itself. The pearl which appears above the waves of temptation is only too quickly swallowed up again by them.
Also in the Psalms we find passages in which the hope of not falling a prey to death is expressed so broadly, that the thought of the final destiny of all men being inevitable is completely swallowed up by the living one's confidence of living in the strength of God (Ps 56:14 and esp. Psa 16:9-11); passages in which the covenant relation with Jahve is contrasted with this present life and its possession, in such a manner that the opposite of a life extending beyond the present time is implied (Psa 17:14., Psa 63:4); passages in which the end of the ungodly is compared with the end of the righteous as death and life, defeat and triumph (Psa 49:15), so that the inference forces itself upon one, that the former die although they seem to live for ever, and the latter live for ever although they die at once; and passage in which the psalmist, though only by way of allusion, looks forward to a being borne away to God, like Enoch and Elijah (Psa 49:16; Psa 73:24). Nowhere, however, is there any general creed to be found, but we see how the belief in a future life struggles to be free, at first only, as an individual conclusion of the believing mind from premises which experience has established. And far from the grave being penetrated by a glimpse of heaven, it has, on the contrary, to the ecstasy of the life derived from God, as it were altogether vanished; for life in opposition to death only appears as the lengthening of the line of the present ad infinitum. Hence it is that we no more find in the Psalms than in the Book of Job a perfectly satisfactory theodicy with reference to that distribution of human fortunes in this world, which is incompatible with God's justice. - Ps 7, Ps 49, Ps 73 certainly border on the right solution of the mystery, but it stops short at mere hint and presage, so that the utterances that touch upon it admit of different interpretation.^[63]

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But on the other hand, death and life in the mind of the psalmists are such deep-rooted notions (i.e., taken hold of at the very roots, which are grounded in the principles of divine wrath and divine love), that it is easy for the New Testament faith, to which they have become clear even to their back ground of hell and heaven, to adjust and deepen the meaning of all utterances in the Psalms that refer to them. It is by no means contrary to the meaning of the psalmist when, as in passages like Psa 6:6, Gehenna is substituted for Hades to adapt it to the New Testament saint; for since the descent of Jesus Christ into Hades there is no longer any limbus patrum, the way of all who die in the Lord is not earthwards but upwards, Hades exists only as the vestibule of hell. The psalmists indeed dread it, but only as the realm of wrath or of seclusion from god's love, which is the true life of man. Nor is it contrary to the idea of the poets to think of the future vision of God's face in all its glory in Psa 17:15 and of the resurrection morn in Psa 49:15; for the hopes expressed there, though to the Old Testament consciousness they referred to this side the grave, are future according to their New Testament fulfilment, which is the only truly satisfying one. There is, as Oetinger says, no essential New Testament truth not contained in the Psalms either νοΐ́ (according to its unfolded meaning), or at least πνεύματι. The Old Testament barrier encompasses the germinating New Testament life, which at a future time shall burst it. The eschatology of the Old Testament leaves a dark background, which, as is designed, is divided by the New Testament revelation into light and darkness, and is to be illumined into a wide perspective extending into the eternity beyond time. Everywhere, where it begins to dawn in this eschatological darkness of the Old Testament, it is the first morning rays of the New Testament sun-rise which is already announcing itself. The Christian also here cannot refrain from leaping the barrier of the psalmists, and understanding the Psalms according to the mind of the Spirit whose purpose in the midst of the development of salvation and of the perception of it, is directed towards its goal and consummation. Thus understood the Psalms are the hymns of the New Testament Israel as of the Old. The church by using

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the language of the Psalms in supplication celebrates the unity of the two Testaments, and scholarship in expounding them honours their distinctiveness. Both are in the right; the former in regarding the Psalms in the light of the one great salvation, the latter in carefully distinguishing the eras in the history, and the steps in the perception, of this salvation.

PSALM 1.

THE RADICALLY DISTINCT LOT OF THE PIOUS AND THE UNGODLY.

1 BLESSED is the man who walketh not in the counsel at

the ungodly, And standeth not in the way of sinners, And sitteth not in the company of scorners,

2 But his delight is in the Law of Jahve

And in His Law doth he meditate day and night —

3 And he is like a tree planted by the water-courses, Which bringeth forth its fruit in its season,

And its leaf withereth not,

And whatsoever he doeth, he carrieth through.

4 Not thus are the ungodly,

But they are like the chaff which the wind driveth away.

5 Therefore the ungodly cannot stand in the judgment, Nor sinners in the congregation of the righteous;

6 For Jahve knoweth the way of the righteous, But the way of the ungodly perisheth.
The collection of the Psalms and that of the prophecies of Isaiah resemble one another in the fact, that the one begins with a discourse that bears no superscription, and the other

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with a Psalm of the same character; and these form the prologues to the two collections. From Act 13:33, where the words: Thou art My Son... are quoted as being found ἐν τῷ πρώτῳ ψαλμῷ, we see that in early times Psa 1:1-6 was regarded as the prologue to the collection. The reading ἐν τῷ ψαλμῷ τῷ δευτέρῳ, rejected by Griesbach, is an old correction. But this way of numbering the Psalms is based upon tradition. A scholium from Origen and Eusebius says of Psa 1:1-6 and Psa 2:1-12 : ἐν τῷ Ἑβραΐκῷ συνημμένοι, and just so Apollinaris: Ἐπιγραφῆς ὁ ψαλμὸς εὑρέθη δίχα Ἡνωμένος δὲ τοῖς παῤ Ἑβραίοις στίχοις.
For it is an old Jewish way of looking at it, as Albertus Magnus observes: Psalmus primus incipit a beatitudine et terminatur a beatitudine, i.e., it begins with אשׁרי Psa 1:1 and ends with אשׁרי Psa 2:12, so that consequently Psa 1:1-6 and Psa 2:1-12, as is said in B. Berachoth 9b (cf. Jer. Taanith ii. 2), form one Psalm (חדא פרשׁה). As regards the subject-matter this is certainly not so. It is true Psa 1:1-6 and Psa 2:1-12 coincide in some respects (in the former יהגה, in the latter יהגו; in the former תאבד...ודרך, in the latter ותאכדו דוך; in the former אשׁרי at the beginning, in the latter, at the end), but these coincidences of phraseology are not sufficient to justify the conclusion of unity of authorship (Hitz.), much less that the two Psalms are so intimately connected as to form one whole. These two anonymous hymns are only so far related, as that the one is adapted to form the proaemium of the Psalter from its ethical, the other from its prophetic character. The question, however, arises whether this was in the mind of the collector. Perhaps Psa 2:1-12 is only attached to Psa 1:1-6 on account of those coincidences; Psa 1:1-6 being the proper prologue of the Psalter in its pentateuchal arrangement after the pattern of the Tôra. For the Psalter is the Yea and Amen in the form of hymns to the word of God given in the Tôra. Therefore it begins with a Psalm which contrasts the lot of him who loves the Tôra with the lot of the ungodly, - an echo of that exhortation, Jos 1:8, in which, after the death of Moses, Jahve charges his successor Joshua to do all that is written in the book of the Tôra. As the New Testament sermon on the Mount, as a sermon on the spiritualized Law,

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begins with maka'rioi, so the Old Testament Psalter, directed entirely to the application of the Law to the inner life, begins with אשׁרי. The First book of the Psalms begins with two אשׁרי Psa 1:1; Psa 2:12, and closes with two אשׁרי Psa 40:5; Psa 41:2. A number of Psalms begin with אשׁרי, Psa 32:1-11; Psa 41:1-13; Psa 112:1-10; Ps 119; Psa 128:1-6; but we must not therefore suppose the existence of a special kind of ashrê-psalms; for, e.g., Psa 32:1-11 is a משׂיל, Psa 112:1-10 a Hallelujah, Psa 128:1-6 a שׁיר המעלות.
As regards the time of the composition of the Psalm, we do not wish to lay any stress on the fact that 2Ch 22:5 sounds like an allusion to it. But 1st, it is earlier than the time of Jeremiah; for Jeremiah was acquainted with it. The words of curse and blessing, Jer 17:5-8, are like an expository and embellished paraphrase of it. It is customary with Jeremiah to reproduce the prophecies of his predecessors, and more especially the words of the Psalms, in the flow of his discourse and to transform their style to his own. In the present instance the following circumstance also favours the priority of the Psalm: Jeremiah refers the curse corresponding to the blessing to Jehoiakim and thus applies the Psalm to the history of his own times. It is 2ndly, not earlier than the time of Solomon. For לצים occurring only here in the whole Psalter, a word which came into use, for the unbelievers, in the time of the Chokma (vid., the definition of the word, Pro 21:24), points us to the time of Solomon and onwards. But since it contains no indications of contemporary history whatever, we give up the attempt to define more minutely the date of its composition, and say with St. Columba (against the reference of the Psalm to Joash the protegé of Jehoiada, which some incline to): Non audiendi sunt hi, qui ad excludendam Psalmorum veram expositionem falsas similitudines ab historia petitas conantur inducere.^[64]

Verses 1-3

The exclamatory אשׁרי, as also Psa 32:2; Psa 40:5; Pro 8:34, has Gaja (Metheg) by the Aleph, and in some

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Codd. even a second by שׁ, because it is intended to be read asherê as an exception, on account of the significance of the word (Baer, in Comm. ii. 495). It is the construct of the pluralet. אשׁרים (from אשׁר, cogn.ישׁר, כּשׁר, to be straight, right, well-ordered), and always in the form אשׁרי, even before the light suffixes (Olsh. §135, c), as an exclamation: O the blessedness of so and so. The man who is characterised as blessed is first described according to the things he does not do, then (which is the chief thought of the whole Ps.) according to what he actually does: he is not a companion of the unrighteous, but he abides by the revealed word of God. רשׁעים are the godless, whose moral condition is lax, devoid of stay, and as it were gone beyond the reasonable bounds of true unity (wanting in stability of character), so that they are like a tossed and stormy sea, Isa 57:20.;^[65] חטּאים (from the sing. חטּא, instead of which חטא is usually found) sinners, ἁμαρτωλοί, who pass their lives in sin, especially coarse and manifest sin; לצים (from לוּץ, as מת from מוּת) scoffers, who make that which is divine, holy, and true a subject of frivolous jesting. The three appellations form a climax: impii corde, peccatores opere, illusores ore, in accordance with which עצה (from יעץ figere, statuere), resolution, bias of the will, and thus way of thinking, is used in reference to the first, as in Job 21:16; Job 22:18; in reference

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to the second, דּרך mode of conduct, action, life; in reference to the third, מושׁב which like the Arabic méglis signifies both seat (Job 29:7) and assembling (Psa 107:32), be it official or social (cf. Psa 26:4., Jer 15:17). On הלך בּ, in an ethical sense, cf. Mic 6:16; Jer 7:24. Therefore: Blessed is he who does not walk in the state of mind which the ungodly cherish, much less that he should associate with the vicious life of sinners, or even delight in the company of those who scoff at religion. The description now continues with כּי אם (imo si, Ges. §155, 2, 9): but (if) his delight is, = (substantival instead of the verbal clause:) he delights (חפץ cf. Arab. chfd f . i. with the primary notion of firmly adhering, vid., on Job 40:17) in תורת ה, the teaching of Jahve, which is become Israel's νόμος, rule of life; in this he meditates profoundly by day and night (two acc. with the old accusative terminations am and ah). The perff. in Psa 1:1 describe what he all along has never done, the fut. יהגּה, what he is always striving to do; הגה of a deep (cf. Arab. hjj, depressum esse), dull sound, as if vibrating between within and without, here signifies the quiet soliloquy (cf. Arab. hjs , mussitando secum loqui) of one who is searching and thinking.
With והיה,^[66] in Psa 1:3, the development of the אשׁרי now begins; it is the praet. consec.: he becomes in consequence of this, he is thereby, like a tree planted beside the water-courses, which yields its fruit at the proper season and its leaf does not fall off. In distinction from נטוּע, according to Jalkut §614, שׁתוּל means firmly planted, so that no winds that may rage around it are able to remove it from its place (אין מזיזין אתו ממקומו). In פּלגי מים, both מים and the plur. serve to give intensity to the figure; פּלג (Arab. fal'g, from פלג to divide, Job 38:25) means the brook meandering

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and cleaving its course for itself through the soil and stones; the plur. denotes either one brook regarded from its abundance of water, or even several which from different directions supply the tree with nourishing and refreshing moisture. In the relative clause the whole emphasis does not rest on בּעתּו (Calvin: impii, licet praecoces fructus ostentent, nihil tamen producunt nisi abortivum), but פּריו is the first, בּעתּו the second tone-word: the fruit which one expects from it, it yields (equivalent to יעשׂה it produces, elsewhere), and that at its appointed, proper time (= בּעדתּו, for עת is = עדת or עדת, like רדת, לדת, from ועד), without ever disappointing that hope in the course of the recurring seasons. The clause ועלהוּ לא יבּול is the other half of the relative clause: and its foliage does not fall off or wither (נבל like the synon. Arab. dbl, from the root בל).
The green foliage is an emblem of faith, which converts the water of life of the divine word into sap and strength, and the fruit, an emblem of works, which gradually ripen and scatter their blessings around; a tree that has lost its leaves, does not bring its fruit to maturity. It is only with וכל, where the language becomes unemblematic, that the man who loves the Law of God again becomes the direct subject. The accentuation treats this member of the verse as the third member of the relative clause; one may, however, say of a thriving plant צלח, but not הצליח. This Hiph. (from צלח, Arab. tslh, to divide, press forward, press through, vid., Psa 45:5) signifies both causative: to cause anything to go through, or prosper (Gen 34:23), and transitive: to carry through, and intransitive: to succeed, prosper (Jdg 18:5). With the first meaning, Jahve would be the subject; with the third, the project of the righteous; with the middle one, the righteous man himself. This last is the most natural: everything he takes in hand he brings to a successful issue (an expression like 2Ch 7:11; 2Ch 31:21; Dan 8:24). What a richly flowing brook is to the tree that is planted on its bank, such is the word of God to him who devotes himself to it: it makes him, according to his position and calling, ever fruitful in good and well-timed deeds and keeps him fresh

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in his inner and outward life, and whatsoever such an one undertakes, he brings to a successful issue, for the might of the word and of the blessing of God is in his actions.

Verses 4-6

The ungodly (הרשׁעים, with the demonstrative art.) are the opposite of a tree planted by the water-courses: they are כּמּץ, like chaff (from מוּץ to press out), which the wind drives away, viz., from the loftily situated threshing-floor (Isa 17:13), i.e., without root below, without fruit above, devoid of all the vigour and freshness of life, lying loose upon the threshing-floor and a prey of the slightest breeze-thus utterly worthless and unstable. With על־כּן an inference is drawn from this moral characteristic of the ungodly: just on account of their inner worthlessness and instability they do not stand בּמּשׁפּט. This is the word for the judgment of just recompense to which God brings each individual man and all without exception with all their words (Ecc 12:14), -  His righteous government, which takes cognisance of the whole life of each individual and the history of nations and recompenses according to desert. In this judgment the ungodly cannot stand (קוּם to continue to stand, like עמד Psa 130:3 to keep one's self erect), nor sinners בּעדת צדיקים. The congregation (עדה( noi = ‛idah, from ועד, יעד) of the righteous is the congregation of Jahve (עדת ה), which, according to its nature which is ordained and inwrought by God, is a congregation of the righteous, to which consequently the unrighteous belong only outwardly and visibly: ου ̓ γὰρ πάντες οἱ ἐξ Ἰσραήλ οὗτοι Ἰσραήλ, Rom 9:6. God's judgment, when and wheresoever he may hold it, shall trace back this appearance to its nothingness. When the time of the divine decision shall come, which also separates outwardly that which is now inwardly separate, viz., righteous and unrighteous, wheat and chaff, then shall the unrighteous be driven away like chaff before the storm, and their temporary prosperity, which had no divine roots, come to a fearful end. For Jahve knoweth the way of the righteous, יודע as in Psa 37:18; Mat 7:23; 2Ti 2:19, and frequently. What is intended is, as the schoolmen say, a nosse con affectu et effectu, a knowledge which is in living, intimate relationship to its subject and at the same time is inclined

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to it and bound to it by love. The way, i.e., the life's course, of the righteous has God as its goal; God knows this way, which on this very account also unfailingly reaches its goal. On the contrary, the way of the ungodly תּאבד, perishes, because left to itself, - goes down to אבדּון, loses itself, without reaching the goal set before it, in darkest night. The way of the righteous only is דּרך עולם, Psa 139:24, a way that ends in eternal life. Psa 112:1-10 which begins with אשׁרי ends with the same fearful תאבד.

Psalm 2

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The didactic Psa 1:1-6 which began with אשׁרי, is now followed by a prophetic Psalm, which closes with אשׁרי. It coincides also in other respects with Psa 1:1-6, but still more with Psalms of the earlier time of the kings (Psa 59:9; Psa 83:3-9) and with Isaiah's prophetic style. The rising of the confederate nations and their rulers against Jahve and His Anointed will be dashed to pieces against the imperturbable all-conquering power of dominion, which Jahve has entrusted to His King set upon Zion, His Son. This is the fundamental thought, which is worked out with the vivid directness of dramatic representation. The words of the singer and seer begin and end the Psalm. The rebels, Jahve, and His Anointed come forward, and speak for themselves; but the framework is formed by the composer's discourse, which, like the chorus of the Greek drama, expresses the reflexions and feelings which are produced on the spectators and hearers. The poem before us is not purely lyric. The personality of the poet is kept in the background. The Lord's Anointed who speaks in the middle of the Psalm is not the anonymous poet himself. It may, however, be a king of the time, who is here regarded in the light of the Messianic promise, or that King of the future, in whom at a future period the mission of the Davidic kingship in the world shall be fulfilled: at all events this Lord's Anointed comes forward with the divine power and glory, with which the Messiah appears in the prophets.
The Psalm is anonymous. For this very reason we may not assign it to David (Hofm.) nor to Solomon (Ew.); for nothing is to be inferred from Act 4:25, since in the New Testament “hymn of David” and “psalm” are co-ordinate ideas, and it is always far more hazardous to ascribe an

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anonymous Psalm to David or Solomon, than to deny to one inscribed לדוד or לשׁלמה direct authorship from David or Solomon. But the subject of the Psalm is neither David (Kurtz) nor Solomon (Bleek). It might be David, for in his reign there is at least one coalition of the peoples like that from which our Psalm takes its rise, vid., 2Sa 10:6 : on the contrary it cannot be Solomon, because in his reign, though troubled towards its close (1Ki 11:14.), no such event occurs, but would then have to be inferred to have happened from this Psalm. We might rather guess at Uzziah (Meier) or Hezekiah (Maurer), both of whom inherited the kingdom in a weakened condition and found the neighbouring peoples alienated from the house of David. The situation might correspond to these times, for the rebellious peoples, which are brought before us, have been hitherto subject to Jahve and His Anointed. But all historical indications which might support the one supposition or the other are wanting. If the God-anointed one, who speaks in Psa 2:7, were the psalmist himself, we should at least know the Psalm was composed by a king filled with a lofty Messianic consciousness. But the dramatic movement of the Psalm up to the ועתה (Psa 2:10) which follows, is opposed to such an identification of the God-anointed one with the poet. But that Alexander Jannaeus (Hitz.), that blood-thirsty ruler, so justly hated by his people, who inaugurated his reign by fratricide, may be both at the same time, is a supposition which turns the moral and covenant character of the Psalm into detestable falsehood. The Old Testament knows no kingship to which is promised the dominion of the world and to which sonship is ascribed (2Sa 7:14; Psa 89:28), but the Davidic. The events of his own time, which influenced the mind of the poet, are no longer clear to us. But from these he is carried away into those tumults of the peoples which shall end in all kingdoms becoming the kingdom of God and of His Christ (Rev 11:15; Rev 12:10).
In the New Testament this Psalm is cited more frequently than any other. According to Act 4:25-28, Act 4:1 and Act 4:2 have been fulfilled in the confederate hostility of Israel and the Gentiles against Jesus the holy servant of God and

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against His confessors. In the Epistle to the Hebrews, Psa 110:1-7 and Psa 2:1-12 stand side by side, the former as a witness of the eternal priesthood of Jesus after the order of Melchisedek, the latter as a witness of His sonship, which is superior to that of the angels. Paul teaches us in Act 13:33, comp. Rom 1:4, how the “to-day” is to be understood. The “to-day” according to its proper fulfilment, is the day of Jesus' resurrection. Born from the dead to the life at the right hand of God, He entered on this day, which the church therefore calls dies regalis, upon His eternal kingship.
The New Testament echo of this Psalm however goes still deeper and further. The two names of the future One in use in the time of Jesus, ὁ Χριστὸς and ὁ υἱὸς τοῦ θεοῦ, Joh 1:50; Mat 26:63 (in the mouth of Nathanael and of the High Priest) refer back to this Ps. and Dan 9:25, just as ὁ υἱὸς τοῦ ἀνθρώπου incontrovertibly refers to Psa 8:5 and Dan 7:13. The view maintained by De Wette and Hupfeld, that the Psalm is not applicable to the Christian conceptions of the Messiah, seems almost as though these were to be gauged according to the authoritative utterances of the professorial chair and not according to the language of the Apostles. Even in the Apocalypse, Ps 19:15; Psa 12:5, Jesus appears exactly as this Psalm represents Him, as ποιμαίνων τὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ. The office of the Messiah is not only that of Saviour but also of Judge. Redemption is the beginning and the judgment the end of His work. It is to this end that the Psalm refers. The Lord himself frequently refers in the Gospels to the fact of His bearing side by side with the sceptre of peace and the shepherd's staff, the sceptre of iron also, Mat 24:50., Mat 21:44, Luk 19:27. The day of His coming is indeed a day of judgment-the great day of the ὀργὴ τοῦ ἀγνίου, Rev 6:17, before which the ultra-spiritual Messianic creations of enlightened exegetes will melt away, just as the carnal Messianic hopes of the Jews did before His first coming.

Verses 1-3

The Psalm begins with a seven line strophe, ruled by an interrogative Wherefore. The mischievous undertaking

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condemns itself, It is groundless and fruitless. This certainty is expressed, with a tinge of involuntary astonishment, in the question. למּה followed by a praet. enquires the ground of such lawlessness: wherefore have the peoples banded together so tumultuously (Aquila: ἐθορυβήθησαν)? and followed by a fut., the aim of this ineffectual action: wherefore do they imagine emptiness? ריק might be adverbial and equivalent to לריק, but it is here, as in Psa 4:3, a governed accusative; for הגה which signifies in itself only quiet inward musing and yearning, expressing itself by a dull muttering (here: something deceitful, as in Psa 38:13), requires an object. By this ריק the involuntary astonishment of the question justifies itself: to what purpose is this empty affair, i.e., devoid of reason and continuance? For the psalmist, himself a subject and member of the divine kingdom, is too well acquainted with Jahve and His Anointed not to recognise beforehand the unwarrantableness and impotency of such rebellion. That these two things are kept in view, is implied by Psa 2:2, which further depicts the position of affairs without being subordinated to the למה. The fut. describes what is going on at the present time: they set themselves in position, they take up a defiant position (התיצּב as in 1Sa 17:16), after which we again (comp. the reverse order in Psa 83:6) have a transition to the perf. which is the more uncoloured expression of the actual: נוסד (with יחד as the exponent of reciprocity) prop. to press close and firm upon one another, then (like Arab. sâwada, which, according to the correct observation of the Turkish Kamus, in its signification clam cum aliquo locutus est, starts from the very same primary meaning of pressing close to any object): to deliberate confidentially together (as Psa 31:14 and נועץ Psa 71:10). The subjects מלכי־ארץ and רוזנים (according to the Arabic razuna, to be weighty: the grave, dignitaries, σεμνοί, augusti) are only in accordance with the poetic style without the article. It is a general rising of the people of the earth against Jahve and His משׁיח, Χριστὸς, the king anointed by Him by means of the holy oil and most intimately allied to Him. The psalmist hears (Psa 2:3) the decision of the deliberating

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princes. The pathetic suff. êmō instead of êhém refers back to Jahve and His Anointed. The cohortatives express the mutual kindling of feeling; the sound and rhythm of the exclamation correspond to the dull murmur of hatred and threatening defiance: the rhythm is iambic, and then anapaestic. First they determine to break asunder the fetters (מוסרות = מאסרות) to which the את, which is significant in the poetical style, points, then to cast away the cords from them (ממּנוּ a nobis, this is the Palestinian mode of writing, whereas the Babylonians said and wrote mimeenuw a nobis in distinction from ממּנוּ ab eo, B. Sota 35a) partly with the vexation of captives, partly with the triumph of freedmen. They are, therefore, at present subjects of Jahve and His Anointed, and not merely because the whole world is Jahve's, but because He has helped His Anointed to obtain dominion over them. It is a battle for freedom, upon which they are entering, but a freedom that is opposed to God.

Verse 4

Above the scene of this wild tumult of battle and imperious arrogance the psalmist in this six line strophe beholds Jahve, and in spirit hears His voice of thunder against the rebels. In contrast to earthly rulers and events Jahve is called יושׁב בּשּׁמים: He is enthroned above them in unapproachable majesty and ever-abiding glory; He is called אדני as He who controls whatever takes place below with absolute power according to the plan His wisdom has devised, which brooks no hindrance in execution. The futt. describe not what He will do, but what He does continually (cf. Isa 18:4.). למו also belongs, according to Psa 59:9; Psa 37:13, to ישׂחק (שׂחק which is more usual in the post-pentateuchal language = צחק). He laughs at the defiant ones, for between them and Him there is an infinite distance; He derides them by allowing the boundless stupidity of the infinitely little one to come to a climax and then He thrusts him down to the earth undeceived. This climax, the extreme limit of the divine forbearance, is determined by the אז, as in Deu 29:19, cf. שׁם Psa 14:5; 36:13, which is a “then” referring to the future and pointing towards the crisis which then supervenes. Then He begins at once to utter the actual language of His wrath to his foes and confounds them in the heat of His

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anger, disconcerts them utterly, both outwardly and in spirit. בּהל, Arab. bhl, cogn. בּלהּ, means originally to let loose, let go, then in Hebrew sometimes, externally, to overthrow, sometimes, of the mind, to confound and disconcert.

Verses 5-6

Psa 2:5-6Psa 2:5 is like a peal of thunder (cf. Isa 10:33); בּחרונו,   Psa 2:5, like the lightning's destructive flash. And as the first strophe closed with the words of the rebels, so this second closes with Jahve's own words. With ואני begins an adverbial clause like Gen 15:2; Gen 18:13; Psa 50:17. The suppressed principal clause (cf. Isa 3:14; Ew. §341, c) is easily supplied: ye are revolting, whilst notwithstanding I.... With ואני He opposes His irresistible will to their vain undertaking. It has been shown by Böttcher, that we must not translate “I have anointed” (Targ., Symm.). נסך, Arab. nsk, certainly means to pour out, but not to pour upon, and the meaning of pouring wide and firm (of casting metal, libation, anointing) then, as in הצּיג, הצּיק, goes over into the meaning of setting firmly in any place (fundere intofundare, constituere, as lxx, Syr., Jer., and Luther translate), so that consequently נסיך the word for prince cannot be compared with משׁיח, but with נציב.^[67]
The Targum rightly inserts וּמניתיהּ (et praefeci eum) after רבּיתי (unxi), for the place of the anointing is not על־ציּון. History makes no mention of a king of Israel being anointed on Zion. Zion is mentioned as the royal seat of the Anointed One; there he is installed, that He may reign there, and rule from thence, Psa 110:2. It is the hill of the city of David (2Sa 5:7, 2Sa 5:9; 1Ki 8:1) including Moriah, that is intended. That hill of holiness, i.e., holy hill, which is the resting-place of the divine presence and therefore excels all the heights of the earth, is assigned to Him as the seat of His throne. ==Verses

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7-9==
The Anointed One himself now speaks and expresses what he is, and is able to do, by virtue of the divine decree. No transitional word or formula of introduction denotes this sudden transition from the speech of Jahve to that of His Christ. The psalmist is the seer: his Psalm is the mirrored picture of what he saw and the echo of what he heard. As Jahve in opposition to the rebels acknowledges the king upon Zion, so the king on Zion appeals to Him in opposition to the rebels. The name of God, יהוה, has Rebia magnum and, on account of the compass of the full intonation of this accent, a Gaja by the Shebâ (comp. אלהי Psa 25:2, אלהים Psa 68:8, אדני Psa 90:1).^[68]
The construction of ספּר with אל (as Psa 69:27, comp. אמר Gen 20:2; Jer 27:19, דּבּר   2Ch 32:19, הודיע Isa 38:19): to narrate or make an announcement with respect to... is minute, and therefore solemn. Self-confident and fearless, he can and will oppose to those, who now renounce their allegiance to him, a חק, i.e., an authentic, inviolable appointment, which can neither be changed nor shaken. All the ancient versions, with the exception of the Syriac, read חק־יהוה together. The line of the strophe becomes thereby more symmetrical, but the expression loses in force. אל־חק rightly has Olewejored. It is the amplificative use of the noun when it is not more precisely determined, known in Arabic grammar: such a decree! majestic as to its author and its matter. Jahve has declared to Him: בּני אתּה,^[69] and that on the definite day

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on which He has begotten or born him into this relationship of son. The verb ילד (with the changeable vowel i)^[70] unites in itself, like γεννᾶν, the ideas of begetting and bearing (lxx γεγέννηκα, Aq. ἔτεκον); what is intended is an operation of divine power exalted above both, and indeed, since it refers to a setting up (נסך) in the kingship, the begetting into a royal existence, which takes place in and by the act of anointing (משׁח). Whether it be David, or a son of David, or the other David, that is intended, in any case 2 Sam 7 is to be accounted as the first and oldest proclamation of this decree; for there David, with reference to his own anointing, and at the same time with the promise of everlasting dominion, receives the witness of the eternal sonship to which Jahve has appointed the seed of David in relation to Himself as Father, so that David and his seed can say to Jahve: אבי אתּה, Thou art my Father, Psa 89:27, as Jahve can to him: בּני אתּה, Thou art My son. From this sonship of the Anointed one to Jahve, the Creator and Possessor of the world, flows His claim to and expectation of the dominion of the world. The cohortative, natural after challenges, follows upon שׁאל, Ges. §128, 1. Jahve has appointed the dominion of the world to His Son: on His part therefore it needs only the desire for it, to appropriate to Himself that which is allotted to Him. He needs only to be willing, and that He is willing is shown by His appealing to the authority delegated to Him by Jahve against the rebels. This authority has a supplement in Psa 2:9, which is most terrible for the rebellious ones. The suff. refer to the גּוים, the ἔθνη, sunk in heathenism. For these his sceptre of dominion (Psa 90:2) becomes a rod of iron, which will shatter them into a thousand pieces like a brittle image of clay (Jer 19:11). With נפּץ alternates רעע (= רעץ frangere), fut. תּרע; whereas the lxx (Syr., Jer.), which renders ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ (as 1Co 4:21) σιδηρᾷ, points it תּרעם from רעה. The staff of iron, according to the Hebrew text the instrument of punitive power, becomes thus with

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reference to שׁבט as the shepherd's staff Psa 23:4; Mic 7:14, an instrument of despotism.

Verses 10-12

The poet closes with a practical application to the great of the earth of that which he has seen and heard. With ועתּה, καὶ νῦν (1Jo 2:28), itaque, appropriate conclusions are drawn from some general moral matter of face (e.g., Pro 5:7) or some fact connected with the history of redemption (e.g., Isa 28:22). The exhortation is not addressed to those whom he has seen in a state of rebellion, but to kings in general with reference to what he has prophetically seen and heard. שׁפטי ארץ are not those who judge the earth, but the judges, i.e., rulers (Amo 2:3, cf. 1:8), belonging to the earth, throughout its length or breadth. The Hiph. השׂכּיל signifies to show intelligence or discernment; the Niph. נוסר as a so-called Niph. tolerativum, to let one's self be chastened or instructed, like נועץ Pro 13:10, to allow one's self to be advised, נדרשׁ Eze 14:3, to allow one's self to be sought, נמצא to allow one's self to be found, 1Ch 28:9, and frequently. This general call to reflection is followed, in 1Ch 28:11, by a special exhortation in reference to Jahve, and in Psa 2:12, in reference to the Son. עבדוּ and גּילוּ answer to each other: the latter is not according to Hos 10:5 in the sense of חילוּ Psa 96:9, but, - since “to shake with trembling” (Hitz.) is a tautology, and as an imperative גילו everywhere else signifies: rejoice, - according to Psa 100:2, in the sense of rapturous manifestation of joy at the happiness and honour of being permitted to be servants of such a God. The lxx correctly renders it: ἀγελλιᾶσθε αὐτῷ ἐν τρόμῳ. Their rejoicing, in order that it may not run to the excess of security and haughtiness, is to be blended with trembling (בּ as Zep 3:17), viz., with the trembling of reverence and self-control, for God is a consuming fire, Heb 12:28.
The second exhortation, which now follows, having reference to their relationship to the Anointed One, has been missed by all the ancient versions except the Syriac, as though its clearness had blinded the translators, since they render בר, either בּר purity, chastity, discipline (lxx, Targ., Ital., Vulg.), or בּר pure, unmixed (Aq., Symm., Jer.:

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adorate pure). Thus also Hupfeld renders it “yield sincerely,” whereas it is rendered by Ewald “receive wholesome warning,” and by Hitzig “submit to duty” (בּר like the Arabic birr = בּר); Olshausen even thinks, there may be some mistake in בר, and Diestel decides for בו instead of בר. But the context and the usage of the language require osculamini filium. The Piel נשּׁק means to kiss, and never anything else; and while בּר in Hebrew means purity and nothing more, and בּר as an adverb, pure, cannot be supported, nothing is more natural here, after Jahve has acknowledged His Anointed One as His Son, than that בּר (Pro 31:2, even בּרי = בּני) - which has nothing strange about it when found in solemn discourse, and here helps one over the dissonance of פּן בּן - should, in a like absolute manner to חק, denote the unique son, and in fact the Son of God.^[71]
The exhortation to submit to Jahve is followed, as Aben-Ezra has observed, by the exhortation to do homage to Jahve's Son. To kiss is equivalent to to do homage. Samuel kisses Saul (1Sa 10:1), saying that thereby he does homage to him.^[72]
The subject to what follows is now, however, not the Son, but Jahve. It is certainly at least quite as natural to the New Testament consciousness to refer “lest He be angry” to the Son (vid., Rev 6:16.), and since the warning against putting trust (חסות) in princes, Psa 118:9; Psa 146:3, cannot be applied to the Christ of God, the reference of בו to Him (Hengst.) cannot be regarded as impossible. But since חסה בּ is the usual word for taking confiding refuge in Jahve, and

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the future day of wrath is always referred to in the Old Testament (e.g., Psa 110:5) as the day of the wrath of God, we refer the ne irascatur to Him whose son the Anointed One is; therefore it is to be rendered: lest Jahve be angry and ye perish דּרך. This דּרך is the accus. of more exact definition. If the way of any one perish. Psa 1:6, he himself is lost with regard to the way, since this leads him into the abyss. It is questionable whether כּמעט means “for a little” in the sense of brevi or facile. The usus loquendi and position of the words favour the latter (Hupf.). Everywhere else כּמעט means by itself (without such additions as in Ezr 9:8; Isa 26:20; Eze 16:47) “for a little, nearly, easily.” At least this meaning is secured to it when it occurs after hypothetical antecedent clauses as in Psa 81:15; 2Sa 19:37; Job 32:22. Therefore it is to be rendered: for His wrath might kindle easily, or might kindle suddenly. The poet warns the rulers in their own highest interest not to challenge the wrathful zeal of Jahve for His Christ, which according to Psa 2:5 is inevitable. Well is it with all those who have nothing to fear from this outburst of wrath, because they hide themselves in Jahve as their refuge. The construct state חוסי connects בו, without a genitive relation, with itself as forming together one notion, Ges. §116, 1. חסה the usual word for fleeing confidingly to Jahve, means according to its radical notion not so much refugere, confugere, as se abdere, condere, and is therefore never combined with אל, but always with בּ.^[73]

Psalm 3

Morning Hymn of One in Distress, but Confident in God

The two Psalms forming the prologue, which treat of cognate themes, the one ethical, from the standpoint of the חכמה, and the other related to the history of redemption from the standpoint of the נבואה, are now followed by a morning prayer; for morning and evening prayers are surely the first that one expects to find in a prayer-and hymn-book. The morning hymn, Psa 3:1-8, which has the mention of the “holy hill” in common with Psa 2:1-12, naturally precedes the evening hymn Psa 4:1-8; for that Psa 3:1-8 is an evening hymn as some are of opinion, rests on grammatical misconception.
With Psa 3:1-8, begin, as already stated, the hymns arranged for music. By מזמור לדוד, a Psalm of David, the hymn which follows is marked as one designed for musical accompaniment. Since מזמור occurs exclusively in the inscriptions of the Psalms, it is no doubt a technical expression coined by David. זמר (root זם) is an onomatopoetic word, which in Kal signifies to cut off, and in fact to prune or lop (

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the vine) (cf. Arabic zbr, to write, from the buzzing noise of the style or reed on the writing material). The signification of singing and playing proper to the Piel are not connected with the signification “to nip.” For neither the rhythmical division (Schultens) nor the articulated speaking (Hitz.) furnish a probable explanation, since the caesura and syllable are not natural but artificial notions, nor also the nipping of the strings (Böttch., Ges.), for which the language has coined the word נגּן (of like root with נגע). Moreover, the earliest passages in which זמרה and זמּר occur (Gen 43:11; Exo 15:2; Jdg 5:3), speak rather of song than music and both words frequently denote song in distinction from music, e.g., Psa 98:5; Psa 81:3, cf. Sol 2:12. Also, if זמּר originally means, like ψάλλειν, carpere (pulsare) fides, such names of instruments as Arab. zemr the hautboy and zummâra the pipe would not be formed. But זמּר means, as Hupfeld has shown, as indirect an onomatope as canere, “to make music” in the widest sense; the more accurate usage of the language, however, distinguishes זמּר and שׁיר as to play and to sing. With בּ of the instrument זמּר denotes song with musical accompaniment (like the Aethiopic זמר instrumento canere) and זמרה (Aram. זמר) is sometimes, as in Amo 5:23, absolutely: music. Accordingly מזמור signifies technically the music and שׁיר the words. And therefore we translate the former by “Psalm,” for ὁ ψαλμός ἐστιν - says Gregory of Nyssa - ἡ διὰ τοῦ ὀργάνου τοῦ μουσικοῦ μελωδία ᾠδὴ δὲ ἡ διὰ στόματος γενομένου τοῦ μέλους μετὰ ῥημάτων ἐκφώνησις.
That Psa 3:1-8 is a hymn arranged for music is also manifest from the סלה which occurs here 3 times. It is found in the Psalter, as Bruno has correctly calculated, 71 times (17 times in the 1st book, 30 in the 2nd, 20 in the 3rd, 4 in the 4th) and, with the exception of the anonymous Ps 66, Psa 67:1-7, always in those that are inscribed by the name of David and of the psalmists famed from the time of David. That it is a marginal note referring to the Davidic Temple-music is clearly seen from the fact, that all the Psalms with סלה have the למנצּח which relates to the musical execution, with the exception of eight (Psa 32:1-11, Psa 48:1-14, 50, Psa 82:1-8, 83, Psa 87:1-7, 89, Psa 143:1-12) which, however, from the designation מזמור

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are at least manifestly designed for music. The Tephilla of Habbakuk, Hab 3, the only portion of Scripture in which סלה occurs out of the Psalter, as an exception has the למנצח at the end. Including the three סלה of this tephilla, the word does not occur less than 74 times in the Old Testament.
Now as to the meaning of this musical nota bene, 1st, every explanation as an abbreviation, - the best of which is = סב למעלה השּׁר (turn thyself towards above i.e., towards the front, O Singer! therefore: da capo) - is to be rejected, because such abbreviations fail of any further support in the Old Testament. Also 2ndly, the derivation from שׁלה = סלה silere, according to which it denotes a pause, or orders the singers to be silent while the music strikes up, is inadmissible, because סלה in this sense is neither Hebrew nor Aramaic and moreover in Hebrew itself the interchange of שׁ with ס (שׁריון, סריון) is extremely rare. There is but one verbal stem with which סלה can be combined, viz., סלל or סלה (סלא). The primary notion of this verbal stem is that of lifting up, from which, with reference to the derivatives סלּם a ladder and מסלּה in the signification an ascent, or steps, 2Ch 9:11, comes the general meaning for סלה, of a musical rise. When the tradition of the Mishna explains the word as a synonym of נצח and the Targum, the Quinta, and the Sexta (and although variously Aquila and sometimes the Syriac version) render it in accordance therewith “for ever (always),” - in favour of which Jerome also at last decides, Ep. ad Marcellam “quid sit Sela”, - the original musical signification is converted into a corresponding logical or lexical one. But it is apparent from the διάψαλμα of the lxx (adopted by Symm., Theod., and the Syr.), that the musical meaning amounts to a strengthening of some kind or other; for διάψαλμα signifies, according to its formation (-μα = -μενον), not the pause as Gregory of Nyssa defines it: ἡ μεταξὺ τῆς ψαλμῳδιάς γενμένη κατὰ τὸ ἀθρόον ἐπηρέμησις πρὸς ὑποδοχὴν τοῦ θεόθεν ἐπικρινομένου νοήματος, but either the interlude, especially of the stringed instruments, (like διαύλιον [διαύλειον], according to Hesychius the interlude of the flutes between the choruses), or an intensified playing (as διαψάλλειν τριγώνοις is found in a fragment of the comedian

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Eupolis in Athenaeus of the strong play of triangular harps).^[74]
According to the pointing of the word as we now have it, it ought apparently to be regarded as a noun סל with the ah of direction (synonymous with גּוה, up! Job 22:29); for the omission of the Dagesh beside the ah of direction is not without example (cf. 1Ki 2:40 גּתה which is the proper reading, instead of גּתּה, and referred to by Ewald) and the -, with Dag. forte implicitum, is usual before liquids instead of -, as, פּדּנהּ Gen 28:2, הרה Gen 14:10 instead of paddannah, harrah, as also כּרמלה 1Sa 25:5 instead of כּרמלּה. But the present pointing of this word, which is uniformly included in the accentuation of the Masoretic verse, is scarcely the genuine pointing: it looks like an imitation of נצח. The word may originally have been pronounced סלּה (elevatio after the form בּתּה, דּלּה). The combination סלה הגּיון Psa 9:17, in which הגיון refers to the playing of the stringed instruments (Psa 92:4) leads one to infer that סלה is a note which refers not to the singing but to the instrumental accompaniment. But to understand by this a heaping up of weighty expressive accords and powerful harmonies in general, would be to confound ancient with modern music. What is meant is the joining in of the orchestra, or a reinforcement of the instruments, or even a transition from piano to forte.
Three times in this Psalm we meet with this Hebrew forte. In sixteen Psalms (7, 10, 21, 44, 47, 48, 50, 54, 60, 61, 75, 81, 82, 83, 85, 143) we find it only once; in fifteen Psalms (4, 9, 24, 39, 49, 52, 55, 57, 59, 62, 67, 76, 84, 87, 88), twice; in but seven Psalms (3, 32, 46, 56, 68, 77, 140 and also Hab), three times; and only in one (Ps 89), ), four times. It never stands at the beginning of a Psalm, for the ancient music was not as yet so fully developed, that סלה should absolutely correspond to the ritornello. Moreover, it does not always stand at the close of a strophe so as to be the sign of a regular interlude, but it is always placed where the instruments are to join in simultaneously and take up

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the melody - a thing which frequently happens in the midst of the strophe. In the Psalm before us it stands at the close of the 1st, 2nd, and 4th strophes. The reason of its omission after the third is evident.
Not a few of the Psalms bear the date of the time of the persecution under Saul, but only this and probably Psa 63:1-11 have that of Absolom. The Psalter however contains other Psalms which reflect this second time of persecution. It is therefore all the more easy to accept as tradition the inscription: when he fled before Absolom, his son. And what is there in the contents of the Psalm against this statement? All the leading features of the Psalm accord with it, viz., the mockery of one who is rejected of God 2Sa 16:7., the danger by night 2Sa 17:1, the multitudes of the people 2Sa 15:13; 2Sa 17:11, and the high position of honour held by the psalmist. Hitzig prefers to refer this and the following Psalm to the surprize by the Amalekites during David's settlement in Ziklag. But since at that time Zion and Jerusalem were not free some different interpretation of Psa 3:5 becomes necessary. And the fact that the Psalm does not contain any reference to Absalom does not militate against the inscription. It is explained by the tone of 2Sa 19:1 [[[Bible_(King_James)/2_Samuel|2Sa 18:33]] Engl.]. And if Psalms belonging to the time of Absalom's rebellion required any such reference to make them known, then we should have none at all.

Verses 1-2

Psa 3:1-2 (Hebrew_Bible_3:2-3) The first strophe contains the lament concerning the existing distress. From its combination with the exclamative מה, רבּוּ is accented on the ultima (and also in Psa 104:24); the accentuation of the perf. of verbs עע very frequently (even without the Waw consec.) follows the example of the strong verb, Ges. §67 rem. 12. A declaration then takes the place of the summons and the רבּים implied in the predicate רבּוּ now becomes the subject of participial predicates, which more minutely describe the continuing condition of affairs. The ל of לנפשׁי signifies “in the direction of,” followed by an address in Psa 11:1 (= “to”), or, as here and frequently (e.g., Gen 21:7) followed by narration (= “of,”

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concerning). לנפשׁי instead of לי implies that the words of the adversaries pronounce a judgment upon his inmost life, or upon his personal relationship to God. ישׁוּעתה is an intensive form for ישׁוּעה, whether it be with a double feminine termination (Ges., Ew., Olsh.), or, with an original (accusative) ah of the direction: we regard this latter view, with Hupfeld, as more in accordance with the usage and analogy of the language (comp. Ps 44:27 with Psa 80:3, and לילה prop. νύκτα, then as common Greek ἡ νύκτα νύχθα). God is the ground of help; to have no more help in Him is equivalent to being rooted out of favour with God. Open enemies as well as disconcerted friends look upon him as one henceforth cast away. David had plunged himself into the deepest abyss of wretchedness by his adultery with Bathsheba, at the beginning of the very year in which, by the renewal of the Syro-Ammonitish war, he had reached the pinnacle of worldly power. The rebellion of Absolom belonged to the series of dire calamities which began to come upon him from that time. Plausible reasons were not wanting for such words as these which give up his cause as lost.

Verses 3-4

Psa 3:3-4 (Hebrew_Bible_3:4-5) But cleansed by penitence he stands in a totally different relationship to God and God to him from that which men suppose. Every hour he has reason to fear some overwhelming attack but Jahve is the shield which covers him behind and before (בּעד constr. of בּעד = Arab. ba‛da, prop. pone, post). His kingdom is taken from him, but Jahve is his glory. With covered head and dejected countenance he ascended the Mount of Olives (2Sa 15:30), but Jahve is the “lifter up of his head,” inasmuch as He comforts and helps him. The primary passage of this believing utterance “God is a shield” is Gen 15:1 (cf. Deu 33:29). Very far from praying in vain, he is assured, that when he prays his prayer will be heard and answered. The rendering “I cried and He answered me” is erroneous here where אקרא does not stand in an historical connection. The future of sequence does not require it, as is evident from Psa 55:17. (comp. on Psa 120:1); it is only an expression of confidence in the answer on God's part, which will follow his prayer. In constructions

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like קולי אקרא, Hitzig and Hupfeld regard קולי as the narrower subject-notion beside the more general one (as Psa 44:3; Psa 69:11; 83:19): my voice - I cried; but the position of the words is not favourable to this in the passage before us and in Psa 17:10; Psa 27:7; Psa 57:5; Psa 66:17; Psa 142:2, Isa 36:9, though it may be in Psa 69:11; Psa 108:2. According to Ew. §281, c, קולי is an accusative of more precise definition, as without doubt in Isa 10:30 cf. Psa 60:7; Psa 17:13.; the cry is thereby described as a loud cry.^[75]
To this cry, as ויּענני as being a pure mood of sequence implies, succeeds the answer, or, which better corresponds to the original meaning of ענה (comp. Arab. ‛nn, to meet, stand opposite) reply;^[76] and it comes from the place whither it was directed: מהר קדשוּ. He had removed the ark from Kirjath Jeraim to Zion. He had not taken it with him when he left Jerusalem and fled before Absolom, 2Sa 15:25. He was therefore separated by a hostile power from the resting-place of the divine presence. But his prayer urged its way on to the cherubim-throne; and to the answer of Him who is enthroned there, there is no separating barrier of space or created things.

Verses 5-6

Psa 3:5-6 (Hebrew_Bible_3:6-7) That this God will protect him, His protection during the past night is now a pledge to him in the early morning. It is a violation of the rules of grammar to translate ואישׁנה: I shall go to sleep, or: I am going to sleep. The 1 pers. fut. consec. which is indicated by the ו, is fond of taking an ah of direction, which gives subjective intensity to the idea of sequence: “and thus I then fell asleep,” cf. Psa 7:5; Psa 119:55, and frequently, Gen 32:6, and more especially

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so in the later style, Ezr 9:3; Neh 13:21, vid., Ges. §49, 2, Böttcher, Neue Aehrenlese, No. 412. It is a retrospective glance at the past night. Awaking in health and safety, he feels grateful to Him to whom he owes it: יהוה יסמכני. It is the result of the fact that Jahve supports him, and that God's hand is his pillow.^[77]
Because this loving, almighty hand is beneath his head (Sol 2:6) he is inaccessible and therefore also devoid of fear. שׁית (שׁוּת) carries its object in itself: to take up one's position, as in Isa 22:7, synon. חנה Psa 28:3 and שׂים   1Ki 20:12, cf. ἐπιτιθέναι τινί. David does not put a merely possible case. All Israel, that is to say ten thousands, myriads, were gone over to Absolom. Here, at the close of the third strophe, סלה is wanting because the לא אירא (I will not fear) is not uttered in a tone of triumph, but is only a quiet, meek expression of believing confidence. If the instruments struck up boldly and suddenly here, then a cry for help, urged forth by the difficulties that still continually surrounded him, would not be able to follow.

Verses 7-8

Psa 3:7-8 (Hebrew_Bible_3:8-9) The bold קוּמה is taken from the mouth of Moses, Num 10:35. God is said to arise when He takes a decisive part in what takes place in this world. Instead of kûmah it is accented kumáh as Milra, in order (since the reading קומה אדני is assumed) that the final ah may be sharply cut off from the guttural initial of the next word, and thus render a clear, exact pronunciation of the latter possible (Hitz., Ew. §228, b).^[78]
Beside יהוה we have אלהי evah, with the suff.

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of appropriating faith. The cry for help is then substantiated by כּי and the retrospective perf. They are not such perff. of prophetically certain hope as in Psa 6:9; Psa 7:7; Psa 9:5., for the logical connection requires an appeal to previous experience in the present passage: they express facts of experience, which are taken from many single events (hence כל) down to the present time. The verb הכּה is construed with a double accusative, as e.g., Iliad xvi. 597 τὸν μὲν ἄρα Γλαῦκος στῆθος μέσον οὔτασε δουρί. The idea of contempt (Job 16:10) is combined with that of rendering harmless in this “smiting upon the cheek.” What is meant is a striking in of the jaw-bone and therewith a breaking of the teeth in pieces (שׁבּר). David means, an ignominious end has always come upon the ungodly who rose up against him and against God's order in general, as their punishment. The enemies are conceived of as monsters given to biting, and the picture of their fate is fashioned according to this conception. Jahve has the power and the will to defend His Anointed against their hostility: הישׁוּעה לה penes Jovam est salus. ישׁוּעה (from ישׁע, Arab. wasi‛a , amplum esse) signifies breadth as applied to perfect freedom of motion, removal of all straitness and oppression, prosperity without exposure to danger and unbeclouded. In the ל of possession lies the idea of the exclusiveness of the possession and of perfect freedom of disposal. At Jahve's free disposal stands הישׁוּעה, salvation, in all its fulness (just so in Jon 2:10, Rev 7:10). In connection therewith David first of all thinks of his own need of deliverance. But as a true king he cannot before God think of himself, without connecting himself with his people. Therefore he closes with the intercessory inference: ברכתך על־עמּך Upon Thy people by Thy blessing! We may supply תּהי or תּבא. Instead of cursing his faithless people he implores a blessing upon

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those who have been piteously led astray and deceived. This “upon Thy people be Thy blessing!” has its counterpart in the “Father forgive them” of the other David, whom His people crucified. The one concluding word of the Psalm - observes Ewald - casts a bright light into the very depths of his noble soul.

Psalm 4

Evening Hymn of One Who Is Unmoved before Backbiters and Men of Little Faith

The Davidic morning hymn is now followed by a Davidic evening hymn. It is evident that they belong together from the mutual relation of Psa 4:7 with Psa 3:3, and Psa 3:6 with Ps 4:9. They are the only two Psalms in which the direct words of others are taken up into a prayer with the formula “many say,” רבים אמרים. The history and chronological position of the one is explained from the inscription of the other. From

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the quousque Psa 4:3, and the words of the feeble-faiths Psa 4:7, it follows that Psa 4:1-8 is the later of the two.
It is at the head of this Psalm that we are first met by למנצּח (or למנצּח with Gaja, Hab 3:19), which still calls for investigation. It is found fifty five times in the Psalter, not 54 as is usually reckoned: viz., 19 times in book 1, 25 times in book 2, 8 times in book 3, 3 times in book 4. Only two of the Psalms, at the head of which it is found, are anonymous: viz., Ps 66, Psa 67:1-7. All the others bear the names of David and of the psalmists celebrated from David's time, viz., 39 of David, 9 of the Korahites, 5 of Asaph. No fewer than 30 of these Psalms are Elohimic. למנצח is always the first word of the inscription; only in Ps 88, which is easily liable to be overlooked in reckoning, is it otherwise, because there two different inscriptions are put together.
The meaning of the verb נצּח is evident from the Chronicles and the Book of Ezra, which belongs to them. The predilection of the chronicler for the history of religious worship and antiquarian lore is also of use in reference to this word. He uses it in the history of the time of David, of Solomon, of Josiah, of Zerubbabel and Joshua, and always in connection with the accounts of the Temple-service and the building of single parts of the Temple. To discharge the official duties of the Temple-service is called נצּח על־מלאכת בּית־ה   1Ch 23:4 (comp. Psa 28:1), and the expression is used in Ezr 3:8. of the oversight of the work and workmen for the building of the Temple. The same 3300 (3600) overseers, who are called הרדים בּעם העשׂים בּמּלאכה in 1Ki 5:5 are described by the chronicler (2Ch 2:1) as מנצּחים עליהם. In connection with the repair of the Temple under Josiah we read that Levites were appointed לנצּח   (2Ch 34:12), namely לכל עשׂה מלאכה (2Ch 34:13), instead of which we find it said in 2Ch 2:17 להעביד, to keep the people at their work. The primary notion of נצח is that of shining, and in fact of the purest and most dazzling brightness; this then passes over to the notion of shining over to outshining, and in fact both of uninterrupted continuance and of excellence and superiority (vid., Ithpa. Dan 6:4, and cf. 1Ch 23:4 with Psa 9:13; 1Co 15:54 with Isa 25:8).

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Thus, therefore, מנצּח is one who shows eminent ability in any department, and then it gains the general signification of master, director, chief overseer. At the head of the Psalms it is commonly understood of the direct of the Temple-music. מנצּח est dux cantus - Luther says in one place - quem nos dicimus den Kappellenmeister the band-master, qui orditur et gubernat cantum, ἔξαρχος (Opp. lat. xvii. 134 ed. Erl.). But 1st, even the Psalms of Asaph have this למנצח at the beginning, and he was himself a director of the Temple-music, and in fact the chief-director (חראשׁ)   1Ch 16:5, or at any rate he was one of the three (Heman, Asaph, Ethan), to whom the 24 classes of the 4000 Levite singers under the Davidico-Salomonic sanctuary were subordinate; 2ndly, the passage of the chronicler (1Ch 15:17-21) which is most prominent in reference to this question, does not accord with this explanation. According to this passage the three directors of the Temple-music managed the cymbals להשׁמיע, to sound aloud; eight other musicians of high rank the nablas and six others the citherns לנצּח. This expression cannot mean “to direct,” for the direction belonged to the three, and the cymbals were also better adapted to it than the citherns. It means “to take the lead in the playing”: the cymbals directed and the citherns, better adapted to take the lead in the playing, were related to them, somewhat as the violins to the clarinets now-a-days. Hence מנצּח is not the director of the Temple-music but in general the master of song, and למנצח addresses the Psalm to him whose duty it is to arrange it and to train the Levite choristers; it therefore defines the Psalm as belonging to the songs of the Temple worship that require musical accompaniment. The translation of the Targum (Luther) also corresponds to this general sense of the expression: לשׁבּחא “to be sung liturgically,” and the lxx: εἰς τὸ τέλος, if this signifies “to the execution” and does not on the contrary ascribe an eschatological meaning to the Psalm.^[79]

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The בּנגינות which is added is not governed by it. This can be seen at once from Hab 3:19 : to the chief singer, with an accompaniment of my stringed instruments (vid., my Commentary), which Hitzig renders: to the chief singer of my musical pieces; but נצּח בּ is not a phrase that can be supported, and נגינה does not mean a piece of music. The Piel, נגּן, complete with בּיר, signifies to touch the strings (cogn. נגע), to play a stringed instrument. Whence comes נגיות (Psa 77:7; Isa 38:20) which is almost always used as a pluralet.: the play of the stringed instruments, and the superscribed בּנגינות Psa 4:1; Psa 6:1; Psa 54:1; Psa 67:1; Psa 76:1 : with an accompaniment of the stringed instruments; and b is used as in Psa 49:5, Isa 30:29, Isa 30:32. The hymn is to be sung in company with, probably with the sole accompaniment of, the stringed instruments. The fact of the inscribed words למנצח בנגינות preceding מזמור לדוד probably arises from the fact of their being written originally at the top over the chief title which gave the generic name of the hymn and the author.

Verse 1

Psa 4:1 (Hebrew_Bible_4:2) Jahve is אלהי צדק, the possessor of righteousness, the author of righteousness, and the vindicator of misjudged and persecuted righteousness. This God of righteousness David believingly calls his God (cf. Psa 24:5; Psa 59:11); for the righteousness he possesses, he possesses in Him, and the righteousness he looks for, he looks for in Him. That this is not in vain, his previous experience assures him: Thou hast made a breadth (space) for me when in a strait. In connection with this confirmatory relation of בּצּר הרהבתּ לּי it is more probable that we have before us an attributive clause (Hitz.), than that we have an independent one, and at any rate it is a retrospective clause. הרחבת is not precative (Böttch.), for the perf. of certainty with a precative colouring is confined

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to such exclamatory utterances as Job 21:16 (which see). He bases his prayer on two things, viz., on his fellowship with God, the righteous God, and on His justifying grace which he has already experienced. He has been many times in a strait already, and God has made a broad place for him. The idea of the expansion of the breathing (of the stream of air) and of space is attached to the ח, Arab. ḥ, of רחב, root רח (Deutsch. Morgenl. Zeitschr. xii. 657). What is meant is the expansion of the straitened heart, Psa 25:17. Isa 60:5, and the widening of a straitened position, Psa 18:20; Psa 118:5. On the Dag. in לּי vid., on Psa 84:4.

Verses 2-3

Psa 4:2-3 (Hebrew_Bible_4:3-4) Righteous in his relation to God he turns rebukingly towards those who contemn his whose honour is God's honour, viz., to the partisans of Absolom. In contrast with בּני אדם, men who are lost in the multitude, בּני אישׁ denotes such as stand prominently forward out of the multitude; passages like Psa 49:3; Psa 62:10; Pro 8:4; Isa 2:9; Isa 5:15, show this distinction. In this and the preceding Psalm David makes as little mention of his degenerate son as he does of the deluded king in the Psalms belonging to the period of his persecution by Saul. The address is directed to the aristocratic party, whose tool Absolom has become. To these he days: till when (עד־מה beside the non-guttural which follows with Segol, without any manifest reason, as in Psa 10:13; Isa 1:5; Jer 16:10), i.e., how long shall my honour become a mockery, namely to you and by you, just as we can also say in Latin quousque tandem dignitas mea ludibrio? The two following members are circumstantial clauses subordinate to the principal clause with עד־מה (similar to Isa 1:5; Ew. §341, b). The energetic fut. with Nun parag. does not usually stand at the head of independent clauses; it is therefore to be rendered: since ye love ריק, that which is empty - the proper name for their high rank is hollow appearance - how long will ye pursue after כּזב, falsehood?-they seek to find out every possible lying pretext, in order to trail the honour of the legitimate king in the dust. The assertion that the personal honour of David, not his kingly dignity, is meant by כּבודי, separates what is inseparable. They are eager to injure his official at the

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same time as his personal reputation. Therefore David appeals in opposition to them (Psa 4:4) not only to the divine choice, but also to his personal relationship to God, on which that choice is based. The ו of וּדעוּ is, as in 2Ki 4:41, the ו of sequence: so know then. The Hiph. חפלה (from פּלה = פּלא, cogn. פּלל, prop. to divide) to make a separation, make a distinction Exo 9:4; Exo 11:7, then to distinguish in an extraordinary and remarkable way Exo 8:18, and to show Psa 17:7, cf. Psa 31:22, so that consequently what is meant is not the mere selection (בּחר), but the remarkable selection to a remarkable position of honour (lxx, Vulg. mirificavit, Windberg translation of the Psalms gewunderlichet). לו belongs to the verb, as in Psa 135:4, and the principal accent lies on חסיד: he whom Jahve Himself, not men, has thus remarkably distinguished is a חסיד, a pious man, i.e., either, like the Syriac חסידא = רהימא: God's favourite, or, according to the biblical usage of the language (cf. Psa 12:2 with Isa 17:1), in an active signification like פּליט, פּריץ, and the like: a lover of God, from חסד (root חס Arab. ḥs , stringere, whence ḥassa to curry, maḥassa a curry-comb) prop. to feel one's self drawn, i.e., strongly affected (comp. ḥiss is mental impression), in Hebrew, of a strong ardent affection. As a חסיד he does not call upon God in vain, but finds a ready hearing. Their undertaking consequently runs counter to the miraculously evidenced will of God and must fail by reason of the loving relationship in which the dethroned and debased one stands to God.

Verses 4-5

Psa 4:4-5 (Hebrew_Bible_4:5-6) The address is continued: they are to repent and cleave to Jahve instead of allowing themselves to be carried away by arrogance and discontent. The lxx has rendered it correctly: ὀργίζεσθε καὶ μὴ ἁμαρτάνετε (cf. Eph 4:26): if ye will be angry beware of sinning, viz., backbiting and rebellion (cf. the similar paratactic combinations Psa 28:1; Jos 6:18; Isa 12:1). In connection with the rendering contremiscite we feel to miss any expression of that before which they are to tremble (viz., the sure punishment which God decrees). He warns his adversaries against blind passion, and counsels them to quiet converse with their own hearts, and solitary meditation, in order that

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they may not imperil their own salvation. To commune with one's own heart, without the addition of the object, is equivalent to to think alone by one's self, and the bed or resting-place, without requiring to be understood literally, points to a condition of mind that is favourable to quiet contemplation. The heart is the seat of the conscience, and the Spirit of God (as Hamann, Werke i. 98, observes on this subject) disguises itself as our own voice that we may see His exhortation, His counsel, and His wisdom well up out of our own stony heart. The second imper. continues the first: and cease, prop. be still (דּמם from the sound of the closed mouth checking the discourse), i.e., come to your right mind by self-examination, cease your tumult-a warning coming with the semblance of command by reason of the consciousness of innocence on his part; and this impression has to be rendered here by the striking in of the music. The dehortation passes over into exhortation in Psa 4:6. Of course the sacrifices were continued in the sanctuary while David, with his faithful followers, was a fugitive from Jerusalem. Referring to this, David cries out to the Absolomites: offer זבחי־צדק. Here at least these are not offerings consisting of actions which are in accordance with the will of God, instead of slaughtered animals, but sacrifices offered with a right mind, conformed to the will of God, instead of the hypocritical mind with which they consecrate their evil doings and think to flatter God. In Ps 51:21, Deu 33:19 also, “the sacrifices of righteousness” are real sacrifices, not merely symbols of moral acts. Not less full of meaning is the exhortation וּבטחוּ אל־ה. The verb בּטח is construed with אל as in Psa 31:7; Psa 56:4; Psa 86:2, combining with the notion of trusting that of drawing near to, hanging on, attaching one's self to any one. The Arabic word bṭḥ, expandere, has preserved the primary notion of the word, a notion which, as in the synon. Arab. bsṭ, when referred to the effect which is produced on the heart, countenance and whole nature of the man by a joyous cheerful state of mind, passes over to the notion of this state of mind itself, so that בּטח (like the Arab. inbasaṭa to be cheerful, fearless, bold, lit., expanded [cf. רהב Isa 60:5] = unstraitened) consequently

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signifies to be courageous, confident. They are to renounce the self-trust which blinds them in their opposition to the king who is deprived of all human assistance. If they will trustingly submit themselves to God, then at the same time the murmuring and rancorous discontent, from which the rebellion has sprung, will be stilled. Thus far the address to the rebellious magnates goes.

Verses 6-7

Psa 4:6-7 (Hebrew_Bible_4:7-8) Looking into his own small camp David is conscious of a disheartened feeling which is gaining power over him. The words: who will make us see, i.e., (as in Psa 34:13) experience any good? can be taken as expressive of a wish according to 2Sa 23:15; Isa 42:23; but the situation gives it the character of a despondent question arising from a disheartened view of the future. The gloom has now, lasted so long with David's companions in tribulation that their faith is turned to fear, their hope to despair. David therefore prays as he looks upon them: Oh lift upon us (נסה־עלינוּ)^[80] the light of Thy countenance. The form of the petition reminds one of the priestly benediction in Num 6. There it is: פּניו יאר ה in the second portion, in the third פּניו ישּׂא ה, here these two wishes are blended into one prayer; and moreover in נסה there is an allusion to neec a banner, for the imper. of נשׂא, the regular form of which is שׂא, will also admit of the form נשׂא (Psa 10:12), but the mode of writing נסה (without example elsewhere, for נסּה Job 4:2 signifies “to be attempted”) is only explained by the mingling of the verbs נשׂא and נסס, Arab. nṣṣ , extollere (Psa 60:6); נסּי ה (cf. Psa 60:6) is, moreover, a primeval word of the Tôra (Exo 17:15). If we may suppose that this mingling is not merely a mingling of forms in writing, but also a mingling of the ideas in those forms, then we have three thoughts in this prayer which are brought before the eye and ear in the briefest possible expression:

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may Jahve cause His face to shine upon them; may He lift upon them the light of His countenance so that they may have it above them like the sun in the sky, and may that light be a banner promising them the victory, around which they shall rally.
David, however, despite the hopelessness of the present, is even now at peace in His God. The joy which Jahve has put into his heart in the midst of outward trial and adversity is מעת דּגנם ותירושׁם רבּוּ. The expression is as concise as possible: (1) gaudium prae equivalent to gaudium magnum prae -majus quam; then (2) מעת after the analogy of the comparatio decurtata (e.g., Psa 18:34 my feet are like hinds, i.e., like the feet of hinds) is equivalent to משּׂמחת עת; (3) אשׁר is omitted after עת according to Ges. §123, 3, for עת is the construct state, and what follows is the second member of the genitival relation, dependent upon it (cf. Psa 90:15; Isa 29:1); the plurality of things: corn and new wine, inasmuch as it is the stores of both that are specially meant, is exceptionally joined with the plur. instead of the sing., and the chief word raabbu stands at the end by way of emphasis. The suff. does not refer to the people of the land in general (as in Psa 65:10), but, in accordance with the contrast, to the Absolomites, to those of the nation who have fallen away from David. When David came to Mahanaim, while the rebels were encamped in Gilead, the country round about him was hostile, so that he had to receive provisions by stealth, 2Sa 17:26-29. Perhaps it was at the time of the feast of tabernacles. The harvest and the vintage were over. A rich harvest of corn and new wine was garnered. The followers of Absolom had, in these rich stores which were at their disposal, a powerful reserve upon which to fall back. David and his host were like a band of beggars or marauders. But the king brought down from the sceptre of the beggar's staff is nevertheless happier than they, the rebels against him. What he possesses in his heart is a richer treasure than all that they have in their barns and cellars.

Verse 8

Psa 4:8 (Hebrew_Bible_4:9) Thus then he lies down to sleep, cheerfully and peacefully. The hymn closes as it began with a three line verse. יחדּוּ (lit., in its unions = collectively, Olshausen, §135, c,

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like כּלּו altogether, בּעתּו at the right time) is by no means unemphatic; nor is it so in Psa 19:10 where it means “all together, without exception.” With synonymous verbs it denotes the combination of that which they imply, as Isa 42:14. It is similar in Psa 141:10 where it expresses the coincidence of the fall of his enemies and the escape of the persecuted one. So here: he wishes to go to sleep and also at once he falls asleep (ואישׁן in a likewise cohortative sense = ואישׁנה). His God makes him to dwell in seclusion free of care. לברד is a first definition of condition, and לבטח a second. The former is not, after Deu 32:12, equivalent to לבדּך, an addition which would be without any implied antithesis and consequently meaningless. One must therefore, as is indeed required by the situation, understand לבדד according to Num 23:9; Mic 7:14; Deu 33:28; Jer 49:31. He needs no guards for he is guarded round about by Jahve and kept in safety. The seclusion, בּדד, in which he is, is security, בּטח, because Jahve is near him. Under what a many phases and how sweetly the nature of faith is expressed in this and the foregoing Psalm: his righteousness, exaltation, joy, peace, contentment in God! And how delicately conceived is the rhythm! In the last line the evening hymn itself sinks to rest. The iambics with which it closes are like the last strains of a lullaby which die away softly and as though falling asleep themselves. Dante is right when he says in his Convito, that the sweetness of the music had harmony of the Hebrew Psalter is lost in the Greek and Latin translations.

Psalm 5

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The evening prayer is now followed by a second morning prayer, which like the former draws to a close with כּי־אתּה (Psa 4:8; Psa 5:12). The situation is different from that in Psa 3:1-8. In that Psalm David is fleeing, here he is in Jerusalem and anticipates going up to the Temple service. If this Psalm also belongs to the time of the rebellion of Absolom, it must have been written when the fire which afterwards broke forth was already smouldering in secret.
The inscription אל־הנּחילות is certainly not a motto indicative of its contents (lxx, Vulg., Luther, Hengstenberg). As such it would stand after מזמור. Whatever is connected with למנצח, always has reference to the music. If נחילות

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came from נחל it might according to the biblical use of this verb signify “inheritances,” or according to its use in the Talmud “swarms,” and in fact swarms of bees (Arab. naḥl); and נחילות ought then to be the beginning of a popular melody to which the Psalm is adapted. Hai Gaon understands it to denote a melody resembling the hum of bees; Reggio a song that sings of bees. Or is נחילות equivalent to נחלּות (excavatae) and this a special name for the flutes (חלילים)? The use of the flute in the service of the sanctuary is attested by Isa 30:29, cf. 1Sa 10:5; 1Ki 1:40.^[81]
The praep. אל was, then, more appropriate than על; because, as Redslob has observed, the singer cannot play the flute at the same time, but can only sing to the playing of another.
The Psalm consists of four six line strophes. The lines of the strophes here and there approximate to the caesura-schema. They consist of a rising and a sudden lowering. The German language, which uses so many more words, is not adapted to this caesura-schema [and the same may be said of the English].

Verses 1-3

Psa 5:1-3 (Hebrew_Bible_5:2-4) The introit: Prayer to be heard. The thoughts are simple but the language is carefully chosen. אמרים is the plur. of אמר (אמר), one of the words peculiar to the poetic prophetical style. The denominative האזין (like audire = aus, οὖς dare) belongs more to poetry than prose. הגיג (like אביב) or מחיר (like מחיר) occurs only in two Psalms לדוד, viz., here and Psa 34:4. It is derived from הגג = הגה (vid., Psa 1:2) and signifies that which is spoken meditatively, here praying in rapt devotion. Beginning thus the prayer gradually rises to a vox clamoris. שׁועי from שׁוע, to be distinguished from שׁוּעי (inf. Pi.) Psa 28:2; Psa 31:23, is one word with the Aram. צוח, Aethiop. צוּע (to call). On הקשׁיב used of intent listening, vid., Psa 10:17. The invocation מלכּי ואלהי, when it is a king who utters it, is all the more significant. David, and in general the theocratic king, is only the representative of the Invisible One, whom he with all Israel adores as his

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King. Prayer to Him is his first work as he begins the day. In the morning, בּקר (as in Psa 65:8 for בּבּקר, Psa 88:13), shalt Thou hear my cry, is equivalent to my cry which goes forth with the early morn. Hupfeld considers the mention of the morning as only a “poetical expression” and when getting rid of the meaning prima luce, he also gets rid of the beautiful and obvious reference to the daily sacrifice. The verb ערך is the word used of laying the wood in order for the sacrifice, Lev 1:7, and the pieces of the sacrifice, Lev 1:8, Lev 1:12; Lev 6:5, of putting the sacred lamps in order, Exo 27:21; Lev 24:3., and of setting the shew-bread in order, Exo 40:23; Lev 24:8. The laying of the wood in order for the morning offering of a lamb (Lev 6:5 [[[Bible_(King_James)/Leviticus|Lev 6:12]]], cf. Num 28:4) was one of the first duties of the priest, as soon as the day began to dawn; the lamb was slain before sun-rise and when the sun appeared above the horizon laid piece by piece upon the altar. The morning prayer is compared to this morning sacrifice. This is in its way also a sacrifice. The object which David has in his mind in connection with אערך is תּפלּתי. As the priests, with the early morning, lay the wood and pieces of the sacrifices of the Tamı̂d upon the altar, so he brings his prayer before God as a spiritual sacrifice and looks out for an answer (צפּה speculari as in Hab 2:1), perhaps as the priest looks out for fire from heaven to consume the sacrifice, or looks to the smoke to see that it rises up straight towards heaven.

Verses 4-6

Psa 5:4-6 (Hebrew_Bible_5:5-7) The basing of the prayer on God's holiness. The verbal adjective חפץ (coming from the primitive signification of adhering firmly which is still preserved in Arab. chfd, fut. i.) is in the sing. always (Psa 34:13; Psa 35:27) joined with the accusative. רע is conceived as a person, for although גּוּר may have a material object, it cannot well have a material subject. יגרך is used for brevity of expression instead of יגוּר עמּך (Ges. §121, 4). The verb גּוּר (to turn in, to take up one's abode with or near any one) frequently has an accusative object, Psa 120:5, Jdg 5:17, and Isa 33:14 according to which the light of the divine holiness is to sinners a consuming fire, which they cannot endure. Now there follow specific designations of the wicked. הוללים part. Kal = hōlalim,

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or even Poal = hôlalim (= מהוללים),^[82] are the foolish, and more especially foolish boasters; the primary notion of the verb is not that of being hollow, but that of sounding, then of loud boisterous, non-sensical behaviour. Of such it is said, that they are not able to maintain their position when they become manifest before the eye of God (לנגד as in Psa 101:7 manifest before any one, from נגד to come forward, be visible far off, be distinctly visible). פעלי און are those who work (οἱ ἐργαζόμενοι Mat 7:23) iniquity; און breath (ἄνεμος) is sometimes trouble, in connection with which one pants, sometimes wickedness, in which there is not even a trace of any thing noble, true, or pure. Such men Jahve hates; for if He did not hate evil (Psa 11:5), His love would not be a holy love. In דּברי כזב, דּברי is the usual form in combination when the plur. is used, instead of מדבּרי. It is the same in Psa 58:4. The style of expression is also Davidic in other respects, viz., אישׁ דּמים וּמרמה as in Ps 55:24, and אבּד as in Psa 9:6, cf. Psa 21:11. תּעב (in Amos, Amo 6:8 תּאב) appears to be a secondary formation from עוּב, like תּאב to desire, from אבה, and therefore to be of a cognate root with the Aram. עיּב to despise, treat with indignity, and the Arabic ‛aib a stain (cf. on Lam 2:1). The fact that, as Hengstenberg has observed, wickedness and the wicked are described in a sevenfold manner is perhaps merely accidental.

Verses 7-9

Psa 5:7-9 (Hebrew_Bible_5:8-10) Since the Psalm is a morning hymn, the futt. in Psa 5:8 state what he, on the contrary, may and will do (Psa 66:13). By the greatness and fulness of divine favour (Psa 116:14) he has access (εἴσοδον, for בּוא means, according to its root, “to enter”) to the sanctuary, and he will accordingly repair thither to-day. It is the tabernacle on Zion in which was the ark of the covenant that is meant here. That

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daily liturgical service was celebrated there must be assumed, since the ark of the covenant is the sign and pledge of Jahve's presence; and it is, moreover, attested by 1Ch 16:37. It is also to be supposed that sacrifice was offered daily before the tabernacle. For it is not to be inferred from 1Ch 16:39. that sacrifice was only offered regularly on the Bama (high place) in Gibeon before the Mosaic tabernacle.^[83]
It is true sacrifice was offered in Gibeon, where the old tabernacle and the old altars (or at least the altar of burnt-offering) were, and also that after the removal of the ark to Zion both David (1Ch 21:29.) and Solomon (1Ki 3:4; 2Ch 1:2-6) worshipped and sacrificed in Gibeon. But it is self-evident sacrifices might have been offered where the ark was, and that even with greater right than in Gibeon; and since both David, upon its arrival (2Sa 6:17.), and Solomon after his accession (1Ki 3:15), offered sacrifices through the priests who were placed there, it is probable-and by a comparison of the Davidic Psalms not to be doubted-that there was a daily service, in conjunction with sacrifices, before the ark on Zion.
But, moreover, is it really the אהל in Zion which is meant here in v. 8 by the house of God? It is still maintained by renowned critics that the tabernacle pitched by David over the sacred ark is never called בית ה or היכל or משׁכן ה or מקדשׁ or קדשׁ. But why could it not have all these names? We will not appeal to the fact that the house of God at Shilo (1Sa 1:9; 1Sa 3:3) is called בית and היכל ה, since it may be objected that it was really more of a temple than a tabernacle,^[84] although in the same book, 1Sa 2:22 it is called אהל מועד, and in connection with the other appellations the poetic colouring of the historical style of 1 Sam 1-3

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is to be taken into consideration. Moreover, we put aside passages like Exo 23:19; Exo 34:26, since it may be said that the future Temple was present to the mind of the Lawgiver. But in Jos 6:24; 2Sa 12:20, the sanctuary is called בית ה without being conceived of as a temple. Why then cannot the tabernacle, which David pitched for the ark of the covenant when removed to Zion (2Sa 6:17), be called בית ה? It is only when אהל and בּית are placed in opposition to one another that the latter has the notion of a dwelling built of more solid materials; but in itself beit (bêt) in Semitic is the generic term for housing of every kind whether it be made of wool, felt, and hair-cloth, or of earth, stone, and wood; consequently it is just as much a tent as a house (in the stricter sense of the word), whether the latter be a hut built of wood and clay or a palace.^[85]
If a dwelling-house is frequently called אהל, then a tent that any one dwells in may the more naturally be called his בּית. And this we find is actually the case with the dwellings of the patriarchs, which, although they were not generally solid houses (Gen 33:17), are called בית (Gen 27:15). Moreover, היכל (from יכל = כּוּל to hold, capacem esse), although it signifies a palace does not necessarily signify one of stone, for the heavens are also called Jahve's היכל, e.g., Psa 18:7, and not necessarily one of gigantic proportions, for even the Holy of holies of Solomon's Temple, and this par excellence, is called היכל, and once, 1Ki 6:3, היכל הבּית. Of the spaciousness and general character of the Davidic tabernacle we know indeed nothing: it certainly had its splendour, and was not so much a substitute for the original tabernacle, which according

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to the testimony of the chronicler remained in Gibeon, as a substitute for the Temple that was still to be built. But, however insignificant it may have been, Jahve had His throne there, and it was therefore the היבל of a great king, just as the wall-less place in the open field where God manifested Himself with His angels to the homeless Jacob was בּית אלהים (Gen 28:17).
Into this tabernacle of God, i.e., into its front court, will David enter (בּוא with acc. as in Psa 66:13) this morning, there will he prostrate himself in worship, προσκυνεῖν (השׁתּחוה) reflexive of the Pilel שׁחוה, Ges. §75, rem. 18), towards (אל as in Psa 28:2, 1Ki 8:29, 1Ki 8:35, cf. ל Psa 99:5, Psa 99:9) Jahve's היכל קדשׁ, i.e., the דּביר, the Holy of holies Psa 28:2, and that “in Thy fear,” i.e., in reverence before Thee (genit. objectivus). The going into the Temple which David purposes, leads his thoughts on to his way through life, and the special de'eesis, which only begins here, moulds itself accordingly: he prays for God's gracious guidance as in Psa 27:11; Psa 86:11, and frequently. The direction of God, by which he wishes to be guided he calls צדקה. Such is the general expression for the determination of conduct by an ethical rule. The rule, acting in accordance with which, God is called par excellence צדיק, is the order of salvation which opens up the way of mercy to sinners. When God forgives those who walk in this way their sins, and stands near to bless and protect them, He shows Himself not less צדיק (just), than when He destroys those who despise Him, in the heat of His rejected love. By this righteousness, which accords with the counsel and order of mercy, David prays to be led למען שׁוררי, in order that the malicious desire of those who lie in wait for him may not be fulfilled, but put to shame, and that the honour of God may not be sullied by him. שׁורר is equivalent to משׁורר (Aquila ἐφοδεύων, Jerome insidiator) from the Pilel שׁורר to fix one's eyes sharply upon, especially of hostile observation. David further prays that God will make his way (i.e., the way in which a man must walk according to God's will) even and straight before him, the prayer one, in order that he may walk therein without going astray and unimpeded. The adj. ישׂר signifies both the straightness

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of a line and the evenness of a surface. The fut. of the Hiph. הישׁיר is יישׁיר in Pro 4:25, and accordingly the Kerî substitutes for the imper. הושׁר the corresponding form הישׁר, just as in Isa 45:2 it removes the Hiphil form אושׁר (cf. Gen 8:17 הוצא Keri היצא), without any grammatical, but certainly not without some traditional ground. כּי in Psa 5:10 is closely connected with למען שׁוררי: on account of my way-layers, for the following are their characteristics. אין is separated by בּפיהוּ (= בּפיו Psa 62:5) from נכונה the word it governs; this was the more easily possible as the usage of the language almost entirely lost sight of the fact that אין is the construct of אין, Ges. §152, 1. In his mouth is nothing that should stand firm, keep its ground, remain the same (cf. Job 42:7.). The singular suffix of בפיהו has a distributive meaning: in ore unuiscujusque eorum. Hence the sing. at once passes over into the plur.: קרבּם הוּות their inward part, i.e., that towards which it goes forth and in which it has its rise (vid., Psa 49:12) is הוות corruption, from הוּה which comes from הוה = Arab. hawâ, to yawn, gape, χαίνειν, hiare, a yawning abyss and a gaping vacuum, and then, inasmuch as, starting from the primary idea of an empty space, the verbal significations libere ferri (especially from below upwards) and more particularly animo ad or in aliquid ferri are developed, it obtains the pathological sense of strong desire, passion, just as it does also the intellectual sense of a loose way of thinking proceeding from a self-willed tendency (vid., Fleischer on Job 37:6). In Hebrew the prevalent meaning of the word is corruption, Psa 57:2, which is a metaphor for the abyss, barathrum, (so far, but only so far Schultens on Pro 10:3 is right), and proceeding from this meaning it denotes both that which is physically corruptible (Job 6:30) and, as in the present passage and frequently, that which is corruptible from an ethical point of view. The meaning strong desire, in which הוּה looks as though it only differed from אוּה in one letter, occurs only in Psa 52:9; Pro 10:3; Mic 7:3. The substance of their inward part is that which is corruptible in every way, and their throat, as the organ of

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speech, as in Psa 115:7; Psa 149:6, cf. Psa 69:4, is (perhaps a figure connected with the primary meaning of הוות) a grave, which yawns like jaws, which open and snatch and swallow down whatever comes in their way. To this “they make smooth their tongue” is added as a circumstantial clause. Their throat is thus formed and adapted, while they make smooth their tongue (cf. Pro 2:16), in order to conceal their real design beneath flattering language. From this meaning, החליק directly signifies to flatter in Psa 36:3; Pro 29:5. The last two lines of the strophe are formed according to the caesura schema. This schema is also continued in the concluding strophe.

Verses 10-12

Psa 5:10-12 (Hebrew_Bible_5:11-13) The verb אשׁם or אשׁם unites in itself the three closely allied meanings of becoming guilty (e.g., Lev 5:19), of a feeling of guilt (Lev 5:4.), and of expiation (Psa 34:22.); just as the verbal adj. אשׁם also signifies both liable to punishment and expiating, and the substantive אשׁם both the guilt to be expiated and the expiation. The Hiph. האשׁים signifies to cause any one to render the expiation due to his fault, to make him do penance. As an exception God is here, in the midst of the Jehovic Psalms, called אלהים, perhaps not altogether unintentionally as being God the Judge. The מן of ממּעצותיהם (with Gaja by the מן and a transition of the counter-tone Metheg into Galgal, as in Hos 11:6 into Meajla, vid., Psalter ii. 526) is certainly that of the cause in Hos 11:6, but here it is to be explained with Olsh. and Hitz. according to Sir. 14:2, Judith 11:6 (cf. Hos 10:6): may they fall from their own counsels, i.e., founder in the execution of them. Therefore מן in the sense of “down from, away,” a sense which the parallel הדּיחמו thrust them away (cf. דּחוּ from דּחה Ps 36:13), presupposes. The ב of בּרב is to be understood according to Joh 8:21, Joh 8:24 “ye shall die ἐν ταῖς ἁμαρτίαις ὑμῶν." The multitude of their transgressions shall remain unforgiven and in this state God is to cast them into hades. The ground of this terrible prayer is set forth by כּי מרוּ בך. The tone of מרוּ, for a well-known reason (cf. e.g., Psa 37:40; 64:11; Psa 72:17) has retreated to the penult. מרה, root מר, prop. to be or hold one's self stiff towards any one, compare Arab. mârr , tmârr,

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to press and stiffen against one another in wrestling, Arab. mârâ , tmârâ, to struggle against anything, whether with outward or mental and moral opposition. Their obstinacy is not obstinacy against a man, but against God Himself; their sin is, therefore, Satanic and on that account unpardonable. All the prayers of this character are based upon the assumption expressed in Psa 7:13, that those against whom they are directed do not wish for mercy. Accordingly their removal is prayed for. Their removal will make the ecclesia pressa free and therefore joyous. From this point of view the prayer in Psa 5:12 is inspired by the prospect of the result of their removal. The futt. do not express a wish, but a consequence. The division of the verse is, however, incorrect. The rise of the first half of the verse closes with בך (the pausal form by Pazer), its fall is לעולם ירנּנוּ; then the rise begins anew in the second half, extending to בך which ought likewise to be pointed בך, and אהבי שׁמך is its fall. ותסך עלימו (from הסך Hiph. of סכך Psa 91:4) is awkward in this sequence of thoughts. Hupfeld and Hitzig render it: “they shall rejoice for ever whom Thou defendest;” but then it ought not only to be pointed ירנּנוּ, but the ו must also be removed, and yet there is nothing to characterise תסך עלימו as being virtually a subject. On the other hand it does not harmonise with the other consecutive futures. It must therefore, like יפּלוּ, be the optative: “And do Thou defend them, then shall those who love Thy name rejoice in Thee.” And then upon this this joy of those who love the name of Jahve (i.e., God in His revelation of Himself in redemption) Ps 69:37; Psa 119:132, is based by כּי־אתּה from a fact of universal experience which is the sum of all His historical self-attestations. עלימו is used instead of עליהם as a graver form of expression, just like הדּיחמו for הדּיחם as an indignant one. The form ויעלצוּ (Ges. §§63, 3) is chosen instead of the יעלצוּ found in Psa 25:2; Psa 68:4, in order to assist the rhythm. The futt. are continuative. תּעטרנּוּ, cinges eum, is not a contracted Hiph. according to 1Sa 17:25, but Kal as in 1Sa 23:26; here it is used like the Piel in Psa 8:6 with a double accusative. The צנּה (from צנן Arab. tsân , med. Waw, Aethiop. צון to hedge round, guard) is a shield of a largest

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dimensions; larger than מגן   1Ki 10:16. (cf. 1Sa 17:7, where Goliath has his צנּה borne by a shield-bearer). כּצּנּה “like a shield” is equivalent to: as with a shield (Ges. §118, 3, rem.). The name of God, יהוה, is correctly drawn to the second member of the verse by the accentuation, in order to balance it with the first; and for this reason the first clause does not begin with כי־אתה יהוה here as it does elsewhere (Ps 4:9; Psa 12:8). רצון delight, goodwill, is also a synonym for the divine blessing in Deu 33:23.

Psalm 6

A Cry for Mercy under Judgement

The morning prayer, Psa 5:1-12, is followed by a “Psalm of David,” which, even if not composed in the morning, looks

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back upon a sleepless, tearful night. It consists of three strophes. In the middle one, which is a third longer than the other two, the poet, by means of a calmer outpouring of his heart, struggles on from the cry of distress in the first strophe to the believing confidence of the last. The hostility of men seems to him as a punishment of divine wrath, and consequently (but this is not so clearly expressed as in Ps 38, which is its counterpart) as the result of his sin; and this persecution, which to him has God's wrath behind it and sin as the sting of its bitterness, makes him sorrowful and sick even unto death. Because the Psalm contains no confession of sin, one might be inclined to think that the church has wrongly reckoned it as the first of the seven (probably selected with reference to the seven days of the week) Psalmi paenitentiales (Psa 6:1, Psa 32:1, Psa 38:1, Psa 51:1, Psa 102:1, Psa 130:1, Psa 143:1). A. H. Francke in his Introductio in Psalterium says, it is rather Psalmus precatorius hominis gravissimi tentati a paenitente probe distinguendi. But this is a mistake. The man who is tempted is distinguished from a penitent man by this, that the feeling of wrath is with the one perfectly groundless and with the other well-grounded. Job was one who was tempted thus. Our psalmist, however, is a penitent, who accordingly seeks that the punitive chastisement of God, as the just God, may for him be changed into the loving chastisement of God, as the merciful One.
We recognise here the language of penitently believing prayer, which has been coined by David. Compare Psa 6:2 with Psa 38:2; Psa 6:3 with Psa 41:5; Psa 6:5 with Psa 109:26; Psa 6:6 with Psa 30:10; Psa 6:7 with Psa 69:4; Psa 6:8 with Psa 31:10; Psa 6:10 with Psa 35:4, Psa 35:26. The language of Heman's Psalm is perceptibly different, comp. Psa 6:6 with Psa 88:11-13; Psa 6:8 with Psa 88:10. And the corresponding strains in Jeremiah (comp. Psa 6:2, Psa 38:2 with Jer 10:24; Psa 6:3 and Psa 6:5 with Jer 17:14; Psa 6:7 with Jer 45:3) are echoes, which to us prove that the Psalm belongs to an earlier age, not that it was composed by the prophet (Hitzig). It is at once probable, from the almost anthological relationship in which Jeremiah stands to the earlier literature, that in the present instance also he is the reproducer. And this idea is confirmed by the fact that in Jer 10:25,

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after language resembling the Psalm before us, he continues in words taken from Psa 79:6. When Hitzig maintains that David could no more have composed this disconcertedly despondent Psalm than Isaiah could the words in Isa 21:3-4, we refer, in answer to him, to Isa 22:4 and to the many attestations that David did weep, 2Sa 1:12; 2Sa 3:32; 2Sa 12:21; 2Sa 15:30; 2Sa 19:1.
The accompanying musical direction runs: To the Precentor, with accompaniment of stringed instruments, upon the Octave. The lxx translates ὑπὲρ τῆς ὀγδόης, and the Fathers associate with it the thought of the octave of eternal happiness, ἡ ὀγδόη ἐκείνη, as Gregory of Nyssa says, ἥτίς ἐστιν ὁ ἐφεξῆς αἰών. But there is no doubt whatever that על־השּׁמינית has reference to music. It is also found by Psa 12:1-8, and besides in 1Ch 15:21. From this latter passage it is at least clear that it is not the name of an instrument. An instrument with eight strings could not have been called an octave instead of an octachord. In that passage they played upon nablas על־עלמות, and with citherns על־השּׁמינית. If עלמות denotes maidens = maidens' voices i.e., soprano, then, as it seems, השּׁמינית is a designation of the bass, and על־השׁמינית equivalent to all' ottava bassa. The fact that Psa 46:1-11, which is accompanied by the direction על־עלמות, is a joyous song, whereas Psa 6:1-10 is a plaintive one and Psa 12:1-8 not less gloomy and sad, accords with this. These two were to be played in the lower octave, that one in the higher.

Verses 1-3

Psa 6:1-3 (Hebrew_Bible_6:2-4) There is a chastisement which proceeds from God's love to the man as being pardoned and which is designed to purify or to prove him, and a chastisement which proceeds from God's wrath against the man as striving obstinately against, or as fallen away from, favour, and which satisfies divine justice. Psa 94:12; Psa 118:17; Pro 3:11. speak of this loving chastisement. The man who should decline it, would act against his own salvation. Accordingly David, like Jeremiah (Jer 10:24), does not pray for the removal of the chastisement but of the chastisement in wrath, or what is the same thing, of the judgment proceeding

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from wrath [Zorngericht]. בּאפּך and בּחמתך stand in the middle, between אל and the verbs, for the sake of emphasis. Hengstenberg indeed finds a different antithesis here. He says: “The contrast is not that of chastisement in love with chastisement in wrath, but that of loving rescue in contrast with chastisement, which always proceeds from the principle of wrath.” If what is here meant is, that always when God chastens a man his wrath is the true and proper motive, it is an error, for the refutation of which one whole book of the Bible, viz., the Book of Job, has been written. For there the friends think that God is angry with Job; but we know from the prologue that, so far from being angry with him, he on the contrary glories in him. Here, in this Psalm, assuming David to be its author, and his adultery the occasion of it, it is certainly quite otherwise. The chastisement under which David is brought low, has God's wrath as its motive: it is punitive chastisement and remains such, so long as David remains fallen from favour. But if in sincere penitence he again struggles through to favour, then the punitive becomes a loving chastisement: God's relationship to him becomes an essentially different relationship. The evil, which is the result of his sin and as such indeed originates in the principle of wrath, becomes the means of discipline and purifying which love employs, and this it is that he here implores for himself. And thus Dante Alighieri^[86] correctly and beautifully paraphrases the verse:Signor, non mi riprender con furore, E non voler correggermi con ira, Ma con dolcezza e con perfetto amore.
In חנּני David prays God to let him experience His loving-kindness and tender mercy in place of the punishment He has a right to inflict; for anguish of soul has already reduced him to the extreme even of bodily sickness: he is withered up and weary. אמלל has Pathach, and consequently seems to be the 3 pers. Pul. as in Joe 1:10; Nah 1:4; but this

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cannot be according to the rules of grammar. It is an adjective, like רענן, שׁאנן, with the passive pointing. The formation אמלל (from אמל Arab. aml, with the primary meaning to stretch out lengthwise) is analogous to the IX and XI forms of the Arabic verb which serve especially to express colours and defects (Caspari §59). The two words אני אמלל have the double accent Mercha-Mahpach together, and according to the exact mode of writing (vid., Baer in my Psalter ii. 492) the Mahpach, (the sign resembling Mahpach or rather Jethib), ought to stand between the two words, since it at the same time represents the Makkeph. The principal tone of the united pair, therefore, lies on aani; and accordingly the adj. אמלל is shortened to אמלל (cf. אדמדּם, הפכפּך, מרמס, and the like) - a contraction which proves that אמלל is not treated as part. Pul. (= מאמלל), for its characteristic a4 is unchangeable. The prayer for healing is based upon the plea that his bones (Job 4:14; Isa 38:13) are affrighted. We have no German word exactly corresponding to this נבהל which (from the radical notion “to let go,” cogn. בּלהּ) expresses a condition of outward overthrow and inward consternation, and is therefore the effect of fright which disconcerts one and of excitement that deprives one of self-control.^[87]
His soul is still more shaken than his body. The affliction is therefore not a merely bodily ailment in which only a timorous man loses heart. God's love is hidden from him. God's wrath seems as though it would wear him completely away. It is an affliction beyond all other afflictions. Hence he enquires: And Thou, O Jahve, how long?! Instead of אתה it is written את, which the Kerî says is to be read אתּה, while in three passages (Num 11:15; Deu 5:24; Eze 28:14) אתּ is admitted as masc.

Verses 4-7

Psa 6:4-7 (Hebrew_Bible_6:5-8) God has turned away from him, hence the prayer שׁוּבה, viz., אלי. The tone of שׁוּבה is on the ult., because it is assumed to be read שׁוּבה אדני. The ultima accentuation is intended to secure its distinct pronunciation to the final syllable of שׁובה, which is liable to be drowned and

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escape notice in connection with the coming together of the two aspirates (vid., on Psa 3:8). May God turn to him again, rescue (חלּץ from חלץ, which is transitive in Hebr. and Aram., to free, expedire, exuere, Arab. chalaṣa, to be pure, prop. to be loose, free) his soul, in which his affliction has taken deep root, from this affliction, and extend to him salvation on the ground of His mercy towards sinners. He founds this cry for help upon his yearning to be able still longer to praise God, - a happy employ, the possibility of which would be cut off from him if he should die. זכר, as frequently הזכּיר, is used of remembering one with reverence and honour; הודה (from ודה) has the dat. honoris after it. שׁאול, Psa 6:6, ἅδης (Rev 20:13), alternates with מות. Such is the name of the grave, the yawning abyss, into which everything mortal descends (from שׁאל = שׁוּל Arab. sâl, to be loose, relaxed, to hang down, sink down: a sinking in, that which is sunken in,^[88] a depth). The writers of the Psalms all (which is no small objection against Maccabean Psalms) know only of one single gathering-place of the dead in the depth of the earth, where they indeed live, but it is only a quasi life, because they are secluded from the light of this world and, what is the most lamentable, from the light of God's presence. Hence the Christian can only join in the prayer of v. 6 of this Psalm and similar passages (Psa 30:10; Psa 88:11-13; Psa 115:17; Isa 38:18.) so far as he transfers the notion of hades to that of gehenna.^[89]
In hell there is really no remembrance and no praising of God. David's fear of death as something in itself unhappy, is also, according to its

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ultimate ground, nothing but the fear of an unhappy death. In these “pains of hell” he is wearied with (בּ as in Psa 69:4) groaning, and bedews his couch every night with a river of tears. Just as the Hiph. השׂחה signifies to cause to swim from שׂחה to swim, so the Hiph. המסה signifies to dissolve, cause to melt, from מסה (cogn. מסס) to melt. דּמעה, in Arabic a nom. unit. a tear, is in Hebrew a flood of tears.
In Psa 6:8 עיני does not signify my “appearance” (Num 11:7), but, as becomes clear from Psa 31:10; Psa 88:10, Job 17:7, “my eye;” the eye reflects the whole state of a man's health. The verb עשׁשׁ appears to be a denominative from עשׁ: to be moth-eaten.^[90]
The signification senescere for the verb עתק is more certain. The closing words בּכל־צוררי (cf. Num 10:9 הצּר הצּרר the oppressing oppressor, from the root צר Arab. tsr, to press, squeeze, and especially to bind together, constringere, coartare^[91], in which the writer indicates, partially at least, the cause of his grief (כּעס, in Job 18:7 כּעשׁ), are as it were the socket into which the following strophe is inserted.

Verses 8-10

Psa 6:8-10 (Hebrew_Bible_6:9-11) Even before his plaintive prayer is ended the divine light and comfort come quickly into his heart, as Frisch says in his “Neuklingende Harfe Davids.” His enemies mock him as one forsaken of God, but even in the face of his enemies he becomes conscious that this is not his condition. Thrice in Psa 6:9, Psa 6:10 his confidence that God will answer him flashes forth: He hears his loud sobbing, the voice of his weeping that rises towards heaven, He hears his supplication, and He graciously accepts his prayer. The twofold שׁמע expresses the fact and יקח its consequence. That which he seems to have to suffer, shall in reality be the lot of his enemies, viz., the end of those who are rejected of God:

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they shall be put to shame. The בּושׁ, Syr. behet, Chald. בּהת, בּהת, which we meet with here for the first time, is not connected with the Arab. bht, but (since the Old Arabic as a rule has t` as a mediating vowel between ש and t, )ת with Arab. bât, which signifies “to turn up and scatter about things that lie together (either beside or upon each other)” eruere et diruere, disturbare, - a root which also appears in the reduplicated form Arab. bṯṯ: to root up and disperse, whence Arab. battun, sorrow and anxiety, according to which therefore בּושׁ (= בּושׁ as Arab. bâta = bawata) prop. signifies disturbare, to be perplexed, lose one's self-control, and denotes shame according to a similar, but somewhat differently applied conception to confundi, συγχεῖσθαι, συγχύνεσθαι. ויבּהלוּ points back to Psa 6:2, Psa 6:3 : the lot at which the malicious have rejoiced, shall come upon themselves. As is implied in יבשׁוּ ישׁבוּ, a higher power turns back the assailants filled with shame (Psa 9:4; Psa 35:4).
What an impressive finish we have here in these three Milels , jashûbu jebôshu rāga ), in relation to the tripping measure of the preceding words addressed to his enemies! And, if not intentional, yet how remarkable is the coincidence, that shame follows the involuntary reverse of the foes, and that יבשׁו in its letters and sound is the reverse of ישׁבו! What music there is in the Psalter! If composers could but understand it!!

Psalm 7

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In the second part of Psa 6:1-10 David meets his enemies with strong self-confidence in God. Ps 7, which even Hitzig ascribes to David, continues this theme and exhibits to us, in a prominent example taken from the time of persecution under Saul, his purity of conscience and joyousness of faith. One need only read 1 Sam 24-26 to see how this Psalm abounds in unmistakeable references to this portion

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of David’s life. The superscribed statement of the events that gave rise to its composition point to this. Such statements are found exclusively only by the Davidic Psalms.^[92]
The inscription runs: Shiggajon of David, which he sang to Jahve on account of the sayings of Cush a Benjamite. על־דּברי is intentionally chosen instead of על which has other functions in these superscriptions. Although דּבר and דּברי can mean a thing, business, affairs (Exo 22:8; 1Sa 10:2, and freq.) and על־דּברי “in reference to” (Deu 4:21; Jer 7:22) or “on occasion of” (Jer 14:1), still we must here keep to the most natural signification: “on account of the words (speeches).” Cûsh (lxx falsely Χουσί = כּוּשׁי; Luther, likewise under misapprehension, “the Moor”) must have been one of the many servants of Saul, his kinsman, one of the talebearers like Doeg and the Ziphites, who shamefully slandered David before Saul, and roused him against David. The epithet בּן־ימיני (as in 1Sa 9:1, 1Sa 9:21, cf. אישׁ־ימיני   2Sa 20:1) describes him as “a Benjamite” and does not assume any knowledge of him, as would be the case if it were הבּנימיני, or rather (in accordance with biblical usage) בּן־הימיני. And this accords with the actual fact, for there is no mention of him elsewhere in Scripture history. The statement וגו על־דברי is hardly from David’s hand, but written by some one else, whether from tradition or from the דברי הימים of David, where this Psalm may have been interwoven with the history of its occasion. Whereas there is nothing against our regarding לדוד שׁגּיון, or at least שׁגיון, as a note appended by David himself.
Since שׁגּיון (after the form הזּיון a vision) belongs to the same class as superscribed appellations like מזמור and משׂכּיל, and the Tephilla of Habakkuk, Hab 3:1 (vid., my Commentary), has the addition על־שׁגינות, שׁגיון must be the name of a kind of lyric composition, and in fact a kind described according to the rhythm of its language or melody. Now since שׁגה means to go astray, wander, reel, and is cognate with שׁגע (whence comes שׁגּעון madness, a word formed in the same manner) שׁגיון

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may mean in the language of prosody a reeling poem, i.e., one composed in a most excited movement and with a rapid change of the strongest emotions, therefore a dithyrambic poem, and שׁגינות dithyrambic rhythms, variously and violently mixed together. Thus Ewald and Rödiger understand it, and thus even Tarnov, Geier, and other old expositors who translate it cantio erratica. What we therefore look for is that this Psalm shall consist, as Ainsworth expresses it (1627), “of sundry variable and wandering verses,” that it shall wander through the most diverse rhythms as in a state of intoxication - an expectation which is in fact realized. The musical accompaniment also had its part in the general effect produced. Moreover, the contents of the Psalm corresponds to this poetic musical style. It is the most solemn pathos of exalted self-consciousness which is expressed in it. And in common with Hab it gives expression to the joy which arises from zealous anger against the enemies of God and from the contemplation of their speedy overthrow. Painful unrest, defiant self-confidence, triumphant ecstasy, calm trust, prophetic certainty-all these states of mind find expression in the irregular arrangement of the strophes of this Davidic dithyramb, the ancient customary Psalm for the feast of Purim (Sofrim xviii. §2).

Verses 1-2

Psa 7:1-2 (Hebrew_Bible_7:2-3) With this word of faith, love, and hope בּך חסיתּי (as in Psa 141:8), this holy captatio benevolentiae, David also begins in Psa 11:1; Psa 16:1; Psa 31:2, cf. Psa 71:1. The perf. is inchoative: in Thee have I taken my refuge, equivalent to: in Thee do I trust. The transition from the multitude of his persecutors to the sing. in Psa 7:3 is explained most naturally, as one looks at the inscription, thus: that of the many the one who is just at the time the worst of all comes prominently before his mind. The verb טרף from the primary signification carpere (which corresponds still more exactly to חרף) means both to tear off and to tear in pieces (whence טרפה that which is torn in pieces); and פּרק from its primary signification frangere means both to break loose and to break in pieces, therefore to liberate, e.g., in Psa 136:24, and to

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break in small pieces, 1Ki 19:11. The persecutors are conceived of as wild animals, as lions which rend their prey and craunch its bones. Thus blood-thirsty are they for his soul, i.e., his life. After the painful unrest of this first strophe, the second begins the tone of defiant self-consciousness.

Verses 3-5

Psa 7:3-5 (Hebrew_Bible_7:4-6) According to the inscription זאת points to the substance of those slanderous sayings of the Benjamite. With בּכפּי אם־ישׁ־עול one may compare David's words to Saul אין בּידי רעה   1Sa 24:12; 1Sa 26:18; and from this comparison one will at once see in a small compass the difference between poetical and prose expression. שׁלמי (Targ. לבעל שׁלמי) is the name he gives (with reference to Saul) to him who stands on a peaceful, friendly footing with him, cf. the adject. שׁלום, Psa 55:21, and אישׁ שׁלום, Psa 41:10. The verb גּמל, cogn. גּמר, signifies originally to finish, complete, (root גם, כם ,גם t, cf. כּימה to be or to make full, to gather into a heap). One says טּוב גּמל and גּמל רע, and also without a material object גּמל עלי or גּמלני benefecit ormalefecit mihi. But we join גּמלתּי with רע according to the Targum and contrary to the accentuation, and not with שׁלמי (Olsh., Böttch., Hitz.), although שׁלם beside משׁלּם, as e.g., דּבר beside מדבּר might mean “requiting.” The poet would then have written: אם שׁלּמתּי גּמלי רע i.e., if I have retaliated upon him that hath done evil to me. In Psa 7:5 we do not render it according the meaning to הלּץ which is usual elsewhere: but rather I rescued... (Louis de Dieu, Ewald §345, a, and Hupfeld). Why cannot הלּץ in accordance with its primary signification expedire, exuere (according to which even the signification of rescuing, taken exactly, does not proceed from the idea of drawing out, but of making loose, exuere vinclis) signify here exuere = spoliare, as it does in Aramaic? And how extremely appropriate it is as an allusion to the incident in the cave, when David did not rescue Saul, but, without indeed designing to take חליצה, exuviae, cut off the hem of his garment! As Hengstenberg observes, “He affirms his innocence in the most general terms, thereby showing that his conduct towards Saul was not anything exceptional, but sprang from his whole disposition and mode of action.” On the 1 pers. fut. conv. and ah, vid., on Psa 3:6. ריקם belongs to צוררי, like Psa 25:3; Psa 69:5.

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In the apodosis, Psa 7:6, the fut. Kal of רדף is made into three syllables, in a way altogether without example, since, by first making the Shebâ audible, from ירדּף it is become ירדף (like יצחק Gen 21:6, תּהלך Psa 73:9; Exo 9:23, שׁמעה Psa 39:13), and this is then sharpened by an euphonic Dag. forte.^[93]
Other ways of explaining it, as that by Cahjúg = יתרדף, or by Kimchi as a mixed form from Kal and Piel,^[94] have been already refuted by Baer, Thorath Emeth, p. 33. This dactylic jussive form of Kal is followed by the regular jussives of Hiph. ישּׂג and ישׁכּן. The rhythm is similar so that in the primary passage Exo 15:9, which also finds its echo in Psa 18:38, - viz. iambic with anapaests inspersed. By its parallelism with נפשׁי and חיּי, כּבודי acquires the signification “my soul,” as Saadia, Gecatilia and Aben-Ezra have rendered it - a signification which is secured to it by Psa 16:9; 30:13; Psa 57:9; Psa 108:2, Gen 49:6. Man's soul is his doxa, and this it is as being the copy of the divine doxa (Bibl. Psychol. S. 98, [tr. p. 119], and frequently). Moreover, “let him lay in the dust” is at least quite as favourable to this sense of כבודי as to the sense of personal and official dignity (Psa 3:4; Psa 4:3). To lay down in the dust is equivalent to: to lay in the dust of death, Psa 22:16. שׁכני עפר, Isa 26:19, are the dead. According to the biblical conception the soul is capable of being killed (Num 35:11), and mortal (Num 23:10). It binds spirit and body together and this bond is cut asunder by death. David will submit willingly to death in case he has ever acted dishonourably.
Here the music is to strike up, in order to give intensity to the expression of this courageous confession. In the next strophe is affirmation of innocence rises to a challenging appeal to the judgment-seat of God and a prophetic certainty that that judgment is near at hand.

Verses 6-8

[[Bible_(King_James)/Psalms|Psa

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7:6-8]] (Hebrew_Bible_7:7-9) In the consciousness of his own innocence he calls upon Jahve to sit in judgment and to do justice to His own. His vision widens and extends from the enemies immediately around to the whole world in its hostility towards Jahve and His anointed one. In the very same way special judgments and the judgment of the world are portrayed side by side, as it were on one canvas, in the prophets. The truth of this combination lies in the fact of the final judgment being only the finale of that judgment which is in constant execution in the world itself. The language here takes the highest and most majestic flight conceivable. By קוּמה (Milra, ass in Psa 3:8), which is one of David's words of prayer that he has taken from the lips of Moses (Psa 9:20; Psa 10:12), he calls upon Jahve to interpose. The parallel is הנּשׂא lift Thyself up, show thyself in Thy majesty, Psa 94:2, Isa 33:10. The anger, in which He is to arise, is the principle of His judicial righteousness. With this His anger He is to gird Himself (Psa 76:11) against the ragings of the oppressors of God's anointed one, i.e., taking vengeance on their many and manifold manifestations of hostility. עברות is a shorter form of the construct (instead of עברות Job 40:11, cf. Psa 21:1-13 :31) of עברה which describes the anger as running over, breaking forth from within and passing over into words and deeds (cf. Arab. fšš , used of water: it overflows the dam, of wrath: it breaks forth). It is contrary to the usage of the language to make משׁפּט the object to עוּרה in opposition to the accents, and it is unnatural to regard it as the accus. of direction = למּשׂפט (Psa 35:23), as Hitzig does. The accents rightly unite עוּרה אלי: awake (stir thyself) for me i.e., to help me (אלי like לקלאתי, Psa 59:5). The view, that צוּית is then precative and equivalent to צוּה: command judgment, is one that cannot be established according to syntax either here, or in Psa 71:3. It ought at least to have been וצוּית with Waw consec. On the other hand the relative rendering: Thou who hast ordered judgment (Maurer, Hengst.), is admissible, but unnecessary. We take it by itself in a confirmatory sense, not as a circumstantial clause: having commanded judgment (Ewald), but as a co-ordinate clause: Thou hast indeed enjoined the maintaining of right (Hupfeld).

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The psalmist now, so to speak, arranges the judgment scene: the assembly of the nations is to form a circle round about Jahve, in the midst of which He will sit in judgment, and after the judgment He is to soar away (Gen 17:22) aloft over it and return to the heights of heaven like a victor after the battle (see Psa 68:19). Although it strikes one as strange that the termination of the judgment itself is not definitely expressed, yet the rendering of Hupfeld and others: sit Thou again upon Thy heavenly judgment-seat to judge, is to be rejected on account of the שׁוּבה (cf. on the other hand 21:14) which is not suited to it; שׁוב למּרום can only mean Jahve's return to His rest after the execution of judgment. That which Psa 7:7 and Psa 7:8 in the boldness of faith desire, the beginning of Psa 7:9 expresses as a prophetic hope, from which proceeds the prayer, that the Judge of the earth may also do justice to him (שׁפתני vindica me, as in Psa 26:1; Psa 35:24) according to his righteousness and the purity of which he is conscious, as dwelling in him. עלי is to be closely connected with תּמּי, just as one says נפשׁי עלי (Psychol. S. 152 [tr. p. 180]). That which the individual as ego, distinguishes from itself as being in it, as subject, it denotes by עלי. In explaining it elliptically: “come upon me” (Ew., Olsh., Hupf.) this psychologically intelligible usage of the language is not recognised. On תּם vid., on Psa 25:21; Psa 26:1.

Verses 9-10

Psa 7:9-10 (Hebrew_Bible_7:10-11) In this strophe we hear the calm language of courageous trust, to which the rising and calmly subsiding caesural schema is particularly adapted. He is now concerned about the cessation of evil: Oh let it come to an end (גּמר intransitive as in Psa 12:2; Psa 77:9).... His prayer is therefore not directed against the individuals as such but against the wickedness that is in them. This Psalm is the key to all Psalms which contain prayers against one's enemies. Just in the same manner וּתכונן is intended to express a wish; it is one of the comparatively rare voluntatives of the 2 pers. (Ew. §229): and mayst Thou be pleased to establish.... To the termination of evil which is desired corresponds, in a positive form of expression, the desired security and establishment of the righteous, whom it had injured and whose continuance was endangered by it. וּבחן is the

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beginning of a circumstantial clause, introduced by ו, but without the personal pronoun, which is not unfrequently omitted both in the leading participial clause, as in Isa 29:8 (which see), and in the minor participial clause as here (cf. Psa 55:20): cum sis = quoniam es. The reins are the seat of the emotions, just as the heart is the seat of the thoughts and feelings. Reins and heart lie naked before God-a description of the only kardiognoo'stees, which is repeated in Jer 11:20; Jer 20:12, Rev 2:23. In the thesis the adjective is used with אלהים in the sing. as in Psa 78:56, cf. Ps 58:12. God is the righteous God, and by his knowledge of the inmost part He is fully capable of always showing Himself both righteous in anger and righteous in mercy according to the requirements and necessity of the case. Therefore David can courageously add על־אלהים מגנּי, my shield doth God carry; ל Psa 89:19) would signify: He has it, it (my shield) belongs to Him, על (1Ch 18:7) signifies: He bears it, or if one takes shield in the sense of protection: He has taken my protection upon Himself, has undertaken it (as in Psa 62:8, cf. Jdg 19:20), as He is in general the Saviour of all who are devoted to Him with an upright heart, i.e., a heart sincere, guileless (cf. Psa 32:1 with Psa 7:2). צדּים is intentionally repeated at the end of the first two lines - the favourite palindrome, found more especially in Isa 40:1. And to the mixed character of this Psalm belongs the fact of its being both Elohimic and Jehovic. From the calm language of heartfelt trust in God the next strophe passes over into the language of earnest warning, which is again more excited and somewhat after the style of didactic poetry.

Verses 11-13

Psa 7:11-13 (Hebrew_Bible_7:12-14) If God will in the end let His wrath break forth, He will not do it without having previously given threatenings thereof every day, viz., to the ungodly, cf. Isa 66:14; Mal 1:4. He makes these feel His זעם beforehand in order to strike a wholesome terror into them. The subject of the conditional clause אם־לא ישׁוּב is any ungodly person whatever; and the subject of the principal clause, as its continuation in Psa 7:14 shows, is God. If a man (any one) does not repent, then Jahve will whet His sword (cf. Deu 32:41). This sense of the words accords with the connection;

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whereas with the rendering: “forsooth He (Elohim) will again whet His sword” (Böttch., Ew., Hupf.) ישׁוּב, which would moreover stand close by ילטושׁ (cf. e.g., Gen 30:31), is meaningless; and the אם־לא of asseveration is devoid of purpose. Judgment is being gradually prepared, as the fut. implies; but, as the perff. imply, it is also on the other hand like a bow that is already strung against the sinner with the arrow pointed towards him, so that it can be executed at any moment. כּונן of the making ready, and הכין of the aiming, are used alternately. לו, referring to the sinner, stands first by way of emphasis as in Gen 49:10; 1Sa 2:3, and is equivalent to אליו, Eze 4:3. “Burning” arrows are fire-arrows (זקּים, זיקות, malleoli); and God's fire-arrows are the lightnings sent forth by Him, Psa 18:15; Zec 9:14. The fut. יפעל denotes the simultaneous charging of the arrows aimed at the sinner, with the fire of His wrath. The case illustrated by Cush is generalised: by the sword and arrows the manifold energy of the divine anger is symbolised, and it is only the divine forbearance that prevents it from immediately breaking forth. The conception is not coarsely material, but the vividness of the idea of itself suggests the form of its embodiment.

Verses 14-17

Psa 7:14-17 (Hebrew_Bible_7:15-18) This closing strophe foretells to the enemy of God, as if dictated by the judge, what awaits him; and concludes with a prospect of thanksgiving and praise. Man brings forth what he has conceived, he reaps what he has sown. Starting from this primary passage, we find the punishment which sin brings with it frequently represented under these figures of הדה and ילד (הוליד, חבּל, חיל), זרע and קצר, and first of all in Job 15:35. The act, guilt, and punishment of sin appear in general as notions that run into one another. David sees in the sin of his enemies their self-destruction. It is singular, that travail is first spoken of, and then only afterwards pregnancy. For חבּל signifies, as in Sol 8:5, ὠδίνειν, not: to conceive (Hitz.). The Arab. ḥabila (synonym of ḥamala) is not to conceive in distinction from being pregnant, but it is both: to be and to become pregnant. The accentuation indicates the correct relationship of the three members of the sentence. First of all comes

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the general statement: Behold he shall travail with, i.e., bring forth with writhing as in the pains of labour, און, evil, as the result which proceeds from his wickedness. Then, by this thought being divided into its two factors (Hupf.) it goes on to say: that is, he shall conceive (concipere) עמל, and bear שׁקר. The former signifies trouble, molestia, just as πονηρία signifies that which makes πόνον; the latter falsehood, viz., self-deception, delusion, vanity, inasmuch as the burden prepared for others, returns as a heavy and oppressive burden upon the sinner himself, as is said in Psa 7:17; cf. Isa 59:4, where און instead of שׁקר denotes the accursed wages of sin which consist in the unmasking of its nothingness, and in the undeceiving of its self-delusion. He diggeth a pit for himself, is another turn of the same thought, Psa 57:7; Ecc 10:8. Psa 7:16 mentions the digging, and Psa 7:16 the subsequent falling into the pit; the aorist ויּפּל is, for instance, like Psa 7:13, Psa 16:9; Psa 29:10. The attributive יפעל is virtually a genitive to שׁחת, and is rightly taken by Ges. §124, 3, a as present: in the midst of the execution of the work of destruction prepared for others it becomes his own. The trouble, עמל, prepared for others returns upon his own head (בּראשׁו, clinging to it, just as על־ראשׁו signifies descending and resting upon it), and the violence, חמס, done to others, being turned back by the Judge who dwells above (Mic 1:12), descends upon his own pate (קדקדו with o by q, as e.g., in Gen 2:23). Thus is the righteousness of God revealed in wrath upon the oppressor and in mercy upon him who is innocently oppressed. Then will the rescued one, then will David, give thanks unto Jahve, as is due to Him after the revelation of His righteousness, and will sing of the name of Jahve the Most High (עליון as an appended name of God is always used without the art., e.g., Psa 57:3). In the revelation of Himself He has made Himself a name. He has, however, revealed Himself as the almighty Judge and Deliverer, as the God of salvation, who rules over everything that takes place here below. It is this name, which He has made by His acts, that David will then echo back to Him in his song of thanksgiving.

Psalm 8

The Praise of the Creator's Glory Sung by the Starry Heavens to Puny Man

Ps.

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7 closed with a similar prospect of his enemies being undeceived by the execution of the divine judgments to Psa 6:1-10. The former is the pendant or companion to the latter, and enters into detail, illustrating it by examples. Now if at the same time we call to mind the fact, that Psa 6:1-10, if it be not a morning hymn, at any rate looks back upon sleepless nights of weeping, then the idea of the arrangement becomes at once clear, when we find a hymn of the night following Psa 6:1-10 with its pendant, Ps 7. David composes even at night; Jahve's song, as a Korahite psalmist says of himself in Psa 42:9, was his companionship even in the loneliness

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of the night. The omission of any reference to the sun in Psa 8:4 shows that Psa 8:1-9 is a hymn of this kind composed in the night, or at least one in which the writer transfers himself in thought to the night season. The poet has the starry heavens before him, he begins with the glorious revelation of Jahve's power on earth and in the heavens, and then pauses at man, comparatively puny man, to whom Jahve condescends in love and whom He has made lord over His creation. Ewald calls it a flash of lightning cast into the darkness of the creation.
Even Hitzig acknowledges David's authorship here; whereas Hupfeld is silent, and Olshausen says that nothing can be said about it. The idea, that David composed it when a shepherd boy on the plains of Judah, is rightly rejected again by Hitzig after he has been at the pains to support it. (This thought is pleasingly worked out by Nachtigal, Psalmen gesungen vor David's Thronbesteigung, 1797, after the opinion of E. G. von Bengel, cum magna veri specie.) For, just as the Gospels do not contain any discourses of our Lord belonging to the time prior to His baptism, and just as the New Testament canon does not contain any writings of the Apostles from the time prior to Pentecost, so the Old Testament canon contains no Psalms of David belonging to the time prior to his anointing. It is only from that time, when he is the anointed one of the God of Jacob, that he becomes the sweet singer of Israel, on whose tongue is the word of Jahve, 2Sa 23:1.
The inscription runs: To the Precentor, on the Gittith, a Psalm of David. The Targum translates it super cithara, quam David de Gath attulit. According to which it is a Philistine cithern, just as there was (according to Athenaeus and Pollux) a peculiar Phoenician and Carian flute played at the festivals of Adonis, called γίγγρας, and also an Egyptian flute and a Doric lyre. All the Psalms bearing the inscription על־הגּתּית (Psa 8:1-9, 81, Psa 84:1-12) are of a laudatory character. The gittith was, therefore, an instrument giving forth a joyous sound, or (what better accords with its occurring exclusively in the inscriptions of the Psalms), a joyous melody,

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perhaps a march of the Gittite guard, 2Sa 15:18 (Hitzig).
Kurtz makes this Psalm into four tetrastichic strophes, by taking Psa 8:2 and v. 10 by themselves as the opening and close of the hymn, and putting Psa 8:2 (Thou whose majesty...) to the first strophe. But אשׁר is not rightly adapted to begin a strophe; the poet, we think, would in this case have written אתה אשׁר תנה הודו.

Verses 1-2

Psa 8:1-2 (Hebrew_Bible_8:2-3) Here, for the first time, the subject speaking in the Psalm is not one individual, but a number of persons; and who should they be but the church of Jahve, which (as in Neh 10:30) can call Jahve its Lord (אדנינוּ, like אדני from אדנים plur. excellentiae, Ges. §108, 2); but knowing also at the same time that what it has become by grace it is called to be for the good of the whole earth? The שׁם of God is the impress (cognate Arabic wasm, a sign, Greek σῆμα) of His nature, which we see in His works of creation and His acts of salvation, a nature which can only be known from this visible and comprehensible representation (nomen = gnomen).^[95]
This name of God is certainly not yet so known and praised everywhere, as the church to which it has been made known by a positive revelation can know and praise it; but, nevertheless, it, viz., the divine name uttered in creation and its works, by which God has made Himself known and capable of being recognised and named, ifs אדּיר amplum et gloriosum, everywhere through out the earth, even if it were entirely without any echo. The clause with אשׁר must not be rendered: Who, do Thou be pleased to put Thy glory upon the heavens (Gesenius even: quam tuam magnificentiam pone in caelis), for such a use of the imperat. after אשׁר is unheard of; and, moreover, although it is true a thought admissible in its connection with the redemptive history (Psa 57:6, 12) is thus obtained, it is here, however, one that runs counter to the fundamental tone, and to the circumstances, of the Psalm. For the primary thought of the Psalm is this, that

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the God, whose glory the heavens reflect, has also glorified Himself in the earth and in man; and the situation of the poet is this, that he has the moon and stars before his eyes: how then could he wish that heaven to be made glorious whose glory is shining into his eyes! It is just as impracticable to take תּנה as a contraction of נתנה, like תּתּה   2Sa 22:41, = נתתּה, as Ammonius and others, and last of all Böhl, have done, or with Thenius (Stud. u. Krit. 1860 S. 712f.) to read it so at once. For even if the thought: “which (the earth) gives (announces) Thy glory all over the heavens” is not contrary to the connection, and if נתן עז, Psa 68:34, and נתן כבוד, Jer 13:16, can be compared with this נתן הוד, still the phrase נתן הוד על means nothing but to lay majesty on any one, to clothe him with it, Num 27:20; 1Ch 29:25; Dan 11:21, cf. Psa 21:6; and this is just the thought one looks for, viz., that the name of the God, who has put His glory upon the heavens (Psa 148:13) is also glorious here below. We must, therefore, take תּנה, although it is always the form of the imper. elsewhere, as infin., just as רדה occurs once in Gen 46:3 as infin. (like the Arab. rı̆da a giving to drink, lı̆da a bringing forth - forms to which לדה and the like in Hebrew certainly more exactly correspond). תּנה הודך signifies the setting of Thy glory (prop. τὸ τιθέναι τὴν δόξαν σου) just like דּעה את־ה the knowledge of Jahve, and Obad. Psa 8:5, שׂים קנּך, probably the setting of thy nest, Ges. §133. 1. It may be interpreted: O Thou whose laying of Thy glory is upon the heavens, i.e., Thou who hast chosen this as the place on which Thou hast laid Thy glory (Hengst.). In accordance with this Jerome translates it: qui posuisti gloriam tuam super caelos. Thus also the Syriac version with the Targum: dejabt (דיהבת) shubhoch 'al shemajo, and Symmachus: ὃς ἔταξας τὸν ἔπαινόν σου ὑπεράνω τῶν οὐρανῶν. This use of the nomen verbale and the genitival relation of אשׁר to תּנה הודך, which is taken as one notion, is still remarkable. Hitzig considers that no reasonable man would think and write thus: but thereby at the same time utterly condemns his own conjecture תּן ההודך (whose extending of glory over the heavens). This, moreover, goes beyond the limits of the language, which is

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only acquainted with תּן as the name of an animal. All difficulty would vanish if one might, with Hupfeld, read נתתּה. But תנה has not the slightest appearance of being a corruption of נתתה. It might be more readily supposed that תּנה is an erroneous pointing for תּנה (to stretch or extend, cf. Hos 8:10 to stretch forth, distribute): Thou whose glory stretches over the heavens, - an interpretation which is more probable than that it is, with Paulus and Kurtz, to be read תּנּה: Thou whose glory is praised (pass. of the תּנּה in Jdg 5:11; Jdg 11:40, which belongs to the dialect of Northern Palestine), instead of which one would more readily expect יתנּה. The verbal notion, which is tacitly implied in Psa 113:4; Psa 148:13, would then be expressed here. But perhaps the author wrote תּנה הודך instead of נתתּ הודך, because he wishes to describe the setting out of the heavens with divine splendour^[96] as being constantly repeated and not as done once for all. There now follows, in Psa 8:3, the confirmation of Psa 8:2: also all over the earth, despite its distance from the heavens above, Jahve's name is glorious; for even children, yea even sucklings glorify him there, and in fact not mutely and passively by their mere existence, but with their mouth. עולל (= מעולל), or עולל is a child that is more mature and capable of spontaneous action, from עולל (Poel of עלל ludere),^[97] according to 1Sa 22:19; Psa 15:3, distinct from יונק, i.e., a suckling, not, however, infans, but, - since the Hebrew

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women were accustomed to suckle their children for a long period, - a little child which is able to lisp and speak (vid., 2 Macc. 7:27). Out of the mouth of beings such as these Jahve has founded for Himself עז. The lxx translates it the utterance of praise, αἶνον; and עז certainly sometimes has the meaning of power ascribed to God in praise, and so a laudatory acknowledgment of His might; but this is only when connected with verbs of giving, Psa 29:1; Psa 68:35; Psa 96:7. In itself, when standing alone, it cannot mean this. It is in this passage: might, or victorious power, which God creates for Himself out of the mouths of children that confess Him. This offensive and defensive power, as Luther has observed on this passage, is conceived of as a strong building, עז as מעוז (Jer 16:19) i.e., a fortress, refuge, bulwark, fortification, for the foundation of which He has taken the mouth, i.e., the stammering of children; and this He has done because of His enemies, to restrain (השׁבּית to cause any one to sit or lie down, rest, to put him to silence, e.g., Isa 16:10; Eze 7:24) such as are enraged against Him and His, and are inspired with a thirst for vengeance which expresses itself in curses (the same combination is found in Psa 44:17). Those meant, are the fierce and calumniating opponents of revelation. Jahve has placed the mouth of children in opposition to these, as a strong defensive controversive power. He has chosen that which is foolish and weak in the eyes of the world to put to shame the wise and that which is strong (1Co 1:27). It is by obscure and naturally feeble instruments that He makes His name glorious here below. and overcomes whatsoever is opposed to this glorifying.

Verses 3-5

Psa 8:3-5 (Hebrew_Bible_8:4-6) Stier wrongly translates: For I shall behold. The principal thought towards which the rest tends is Psa 8:5 (parallel are Psa 8:2 a, 3), and consequently Psa 8:4 is the protasis (par., Psa 8:2), and כּי accordingly is = quum, quando, in the sense of quoties. As often as he gazes at the heavens which bear upon themselves the name of God in characters of light (wherefore he says שׁמיך), the heavens with their boundless spaces (an idea which lies in the plur. שׁמים) extending beyond the reach of mortal eye, the moon (ירח, dialectic ורח, perhaps, as Maurer derives it, from ירח = ירק subflavum

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'esse), and beyond this the innumerable stars which are lost in infinite space (כּוכבים = כּבכּבים prop. round, ball-shaped, spherical bodies) to which Jahve appointed their fixed place on the vault of heaven which He has formed with all the skill of His creative wisdom (כּונן to place and set up, in the sense of existence and duration): so often does the thought “what is mortal man...?” increase in power and intensity. The most natural thought would be: frail, puny man is as nothing before all this; but this thought is passed over in order to celebrate, with grateful emotion and astonished adoration, the divine love which appears in all the more glorious light, - a love which condescends to poor man, the dust of earth. Even if אנושׁ does not come from אנשׁ to be fragile, nevertheless, according to the usage of the language, it describes man from the side of his impotence, frailty, and mortality (vid., Psa 103:15; Isa 51:12, and on Gen 4:26). בּן־אדם, also, is not without a similar collateral reference. With retrospective reference to עוללים וינקים, בּן־אדם is equivalent to ילוּד־אשּׁה in Job 14:1 : man, who is not, like the stars, God's directly creative work, but comes into being through human agency born of woman. From both designations it follows that it is the existing generation of man that is spoken of. Man, as we see him in ourselves and others, this weak and dependent being is, nevertheless, not forgotten by God, God remembers him and looks about after him (פּקד of observing attentively, especially visitation, and with the accus. it is generally used of lovingly provident visitation, e.g., Jer 15:15). He does not leave him to himself, but enters into personal intercourse with him, he is the special and favoured object whither His eye turns (cf. Psa 144:3, and the parody of the tempted one in Job 7:17.).
It is not until Psa 8:6 that the writer glances back at creation. ותּחסּרהוּ (differing from the fut. consec. Job 7:18) describes that which happened formerly. חסּר מן signifies to cause to be short of, wanting in something, to deprive any one of something (cf. Ecc 4:8). מן is here neither comparative (paullo inferiorem eum fecisti Deo), nor negative (paullum derogasti ei, ne esset Deus), but partitive (paullum

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derogasti ei divinae naturae); and, without אלהים being on that account an abstract plural, paullum Deorum, = Dei (vid., Genesis S. 66f.), is equivalent to paullum numinis Deorum. According to Gen 1:27 man is created בּצלם אלהים, he is a being in the image of God, and, therefore, nearly a divine being. But when God says: “let us make man in our image after our likeness,” He there connects Himself with the angels. The translation of the lxx ἠλάττωσας αὐτὸν βραχύ τι παρ ̓ ἀγγέλους, with which the Targum and the prevailing Jewish interpretations also harmonize, is, therefore, not unwarranted. Because in the biblical mode of conception the angels are so closely connected with God as the nearest creaturely effulgence of His nature, it is really possible that in מאלהים David may have thought of God including the angels. Since man is in the image of God, he is at the same time in the likeness of an angel, and since he is only a little less than divine, he is also only a little less than angelic. The position, somewhat exalted above the angels, which he occupies by being the bond between all created things, in so far as mind and matter are united in him, is here left out of consideration. The writer has only this one thing in his mind, that man is inferior to God, who is רוּח, and to the angels who are רוּחות (Isa 31:3; Heb 1:14) in this respect, that he is a material being, and on this very account a finite and mortal being; as Theodoret well and briefly observes: τῷ θνητῷ τῶν ἀγγέλων ἠλάττωται. This is the מעט in which whatever is wanting to him to make him a divine being is concentrated. But it is nothing more than מעט. The assertion in Psa 8:6 refers to the fact of the nature of man being in the image of God, and especially to the spirit breathed into him from God; Psa 8:6, to his godlike position as ruler in accordance with this his participation in the divine nature: honore ac decore coronasti eum. כּבוד is the manifestation of glory described from the side of its weightiness and fulness; הוד (cf. הד, הידד) from the side of its far resounding announcement of itself (vid., on Job 39:20); הדר from the side of its brilliancy, majesty, and beauty. הוד והדר, Psa 96:6, or also הדר כּבור הוד ה, Psa 145:5, is the appellation of the divine doxa, with the image of

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which man is adorned as with a regal crown. The preceding fut. consec. also stamps תּעטּרהוּ and תּמשׁילהוּ as historical retrospects. The next strophe unfolds the regal glory of man: he is the lord of all things, the lord of all earthly creatures.

Verses 6-8

Psa 8:6-8 (Hebrew_Bible_8:7-9) Man is a king, and not a king without territory; the world around, with the works of creative wisdom which fill it, is his kingdom. The words “put under his feet” sound like a paraphrase of the רדה in Gen 1:26, Gen 1:28, כּל is unlimited, as in Job 13:1; Job 42:2; Isa 44:24. But the expansion of the expression in Psa 8:8, Psa 8:9 extends only to the earth, and is limited even there to the different classes of creatures in the regions of land, air, and water. The poet is enthusiastic in his survey of this province of man's dominion. And his lofty poetic language corresponds to this enthusiasm. The enumeration begins with the domestic animals and passes on from these to the wild beasts-together the creatures that dwell on terra firma. צנה (צנא Num 32:24) from צנה (צנא) Arab. dnâ (dn'), as also Arab. dân , fut. o., proliferum esse is, in poetry, equivalent to צאן, which is otherwise the usual name for small cattle. אלפים (in Aramaic, as the name of the letter shows, a prose word) is in Hebrew poetically equivalent to בּקר; the oxen which willingly accommodate themselves to the service of man, especially of the husbandman, are so called from אלף to yield to. Wild animals, which in prose are called חיּת הארץ, (השּׂדה) here bear the poetical name בּהמות שׂדי, as in Joe 2:22, cf. Joe 1:20, 1Sa 17:44. שׂדי (in pause שׂדי) is the primitive form of שׂדה, which is not declined, and has thereby obtained a collective signification. From the land animals the description passes on to the fowls of the air and the fishes of the water. צפּור is the softer word, instead of עוף; and שׁמים is water. צפּור is the softer word, instead of עוף; and שׁמים is used without the art. according to poetical usage, whereas היּם without the art. would have sounded too scanty and not sufficiently measured. In connection with ימּים the article may be again omitted, just as with שׁמים. עבר is a collective participle. If the following were intended: he (or: since he), viz., man, passes through the paths of the sea (Böttcher,

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Cassel, and even Aben-Ezra and Kimchi), then it would not have been expressed in such a monostich, and in a form so liable to lead one astray. The words may be a comprehensive designation of that portion of the animal kingdom which is found in the sea; and this also intended to include all from the smallest worm to the gigantic leviathan: ὁππόσα ποντοπόρους παρεπιστείβουσι κελεύθους (Apollinaris). If man thus rules over every living thing that is round about him from the nearest to the most remote, even that which is apparently the most untameable: then it is clear that every lifeless created thing in his vicinity must serve him as its king. The poet regards man in the light of the purpose for which he was created.

Verse 9

Psa 8:9 (Hebrew_Bible_8:10) 8:10. He has now demonstrated what he expressed in Psa 8:2, that the name of Jahve whose glory is reflected by the heavens, is also glorious on earth. Thus, then, he can as a conclusion repeat the thought with which he began, in a wider and more comprehensive meaning, and weave his Psalm together, as it were, into a wreath.
It is just this Psalm, of which one would have least expected it, that is frequently quoted in the New Testament and applied to the Messiah. Indeed Jesus' designation of Himself by ὁ υἱὸς τοῦ ἀνθρώπου, however far it may refer back to the Old Testament Scriptures, leans no less upon this Psalm than upon Dan 7:13. The use the writer of the Epistle to the Hebrews (Heb 2:6-8) makes of Psa 8:5 of this Psalm shows us how the New Testament application to the Messiah is effected. The psalmist regards man as one who glorifies God and as a prince created of God. The deformation of this position by sin he leaves unheeded. But both sides of the mode of regarding it are warranted. On the one hand, we see that which man has become by creation still in operation even in his present state; on the other hand, we see it distorted and stunted. If we compare what the Psalm says with this shady side of the reality, from which side it is incongruous with the end of man's creation, then the song which treats of the man of the present becomes a prophecy of the man of the future. The

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Psalm undergoes this metamorphosis in the New Testament consciousness, which looks more to the loss than to that which remains of the original. In fact, the centre of the New Testament consciousness is Jesus the Restorer of that which is lost. The dominion of the world lost to fallen man, and only retained by him in a ruined condition, is allotted to mankind, when redeemed by Him, in fuller and more perfect reality. This dominion is not yet in the actual possession of mankind, but in the person of Jesus it now sits enthroned at the right hand of God. In Him the idea of humanity is transcendently realised, i.e., according to a very much higher standard than that laid down when the world was founded. He has entered into the state-only a little (βραχύ τι) beneath the angels - of created humanity for a little while (βραχύ τι), in order to raise redeemed humanity above the angels. Everything (כּל) is really put under Him with just as little limitation as is expressed in this Psalm: not merely the animal kingdom, not merely the world itself, but the universe with all the ruling powers in it, whether they be in subjection or in hostility to God, yea even the power of death (1Co 15:27, cf. Eph 1:22). Moreover, by redemption, more than heretofore, the confession which comes from the mouth of little children is become a bulwark founded of God, in order that against it the resistance of the opponents of revelation may be broken. We have an example of this in Mat 21:16, where our Lord points the pharisees and scribes, who are enraged at the Hosanna of the children, to Psa 8:3. Redemption demands of man, before everything else, that he should become as a little child, and reveals its mysteries to infants, which are hidden from the wise and intelligent. Thus, therefore, it is μικροὶ καὶ νήπιοι, whose tongue is loosed by the Spirit of God, who are to put to shame the unbelieving; and all that this Psalm says of the man of the present becomes in the light of the New Testament in its relation to the history of redemption, a prophecy of the Son of man κατ ̓ ἐξοχήν, and of the new humanity.

Psalm 9

Hymn to the Righteous Judge after a Defeat of Hostile Peoples

Just as Ps 7 is placed after Psa 6:1-10 as exemplifying it, so Ps 9 follows Psa 8:1-9 as an illustration of the glorifying of the divine name on earth. And what a beautiful idea it is that Psa 8:1-9, the Psalm which celebrates

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Jahve's name as being glorious in the earth, is introduced between a Psalm that closes with the words “I will sing of the name of Jahve, the Most High” (Ps 7:18) and one which begins: “I will sing of Thy name, O Most High!” (Psa 9:3).
The lxx translates the inscription על־מות לכן by ὑπὲρ τῶν κρυφίων τοῦ υἱοῦ (Vulg. pro occultis filii) as though it were על־עלמות. Luther's rendering is still bolder: of beautiful (perhaps properly: lily-white) youth. Both renderings are opposed to the text, in which על occurs only once. The Targum understands בן of the duellist Goliath (= אישׁ הבּנים); and some of the Rabbis regard לבן even as a transposition of נבל: on the death of Nabal. Hengstenberg has revived this view, regarding נבל as a collective designation of all Nabal-like fools. All these and other curious conceits arise from the erroneous idea that these words are an inscription

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referring to the contents of the Psalm. But, on the contrary, they indicate the tune or melody, and that by means of the familiar words of the song, - perhaps some popular song, - with which this air had become most intimately associated. At the end of Psa 48:1-14 this indication of the air is simply expressed by על־מוּת. The view of the Jewish expositors, who refer לבּן to the musician בּן mentioned in 1Ch 15:18, has, therefore, some probability in its favour. But this name excites critical suspicion. Why may not a well-known song have begun מוּת לבּן “dying (is) to the son...,” or (if one is inclined to depart from the pointing, although there is nothing to render this suspicious) מות לבּן “Death makes white?”
Even Hitzig does not allow himself to be misled as to the ancient Davidic origin of Ps 9 and 10 by the fact of their having an alphabetical arrangement. These two Psalms have the honour of being ranked among the thirteen Psalms which are acknowledge by him to be genuine Davidic Psalms. Thus, therefore, the alphabetical arrangement found in other Psalms cannot, in itself, bring us down to “the times of poetic trifling and degenerated taste.” Nor can the freedom, with which the alphabetical arrangement is handled in Ps 9 and 10 be regarded as an indication of an earlier antiquity than these times. For the Old Testament poets, even in other instances, do not allow themselves to be fettered by forms of this character (vid., on Ps 145, cf. on Psa 42:2); and the fact, that in Psa 9:1 the alphabetical arrangement is not fully carried out, is accounted for otherwise than by the license in which David, in distinction from later poets, indulged. In reality this pair of Psalms shows, that even David was given to acrostic composition. And why should he not be? Even among the Romans, Ennius (Cicero, De Divin. ii. 54 §111), who belongs not to the leaden, but to the iron age, out of which the golden age first developed itself, composed in acrostics. And our oldest Germanic epics are clothed in the garb of alliteration, which Vilmar calls the most characteristic and most elevated style that the poetic spirit of our nation has created. Moreover, the alphabetical form is adapted to the common people, as

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is evident from Augustine's Retract. i. 20. It is not a paltry substitute for the departed poetic spirit, not merely an accessory to please the eye, an outward embellishment - it is in itself indicative of mental power. The didactic poet regards the array of the linguistic elements as the steps by which he leads his pupils up into the sanctuary of wisdom, or as the many-celled casket in which he stores the pearls of the teachings of his wisdom. The lyric writer regards it as the keys on which he strikes every note, in order to give the fullest expression to his feelings. Even the prophet does not disdain to allow the order of the letters to exert an influence over the course of his thoughts, as we see from Nah 1:3-7.^[98]
Therefore, when among the nine^[99] alphabetical Psalms (Psa 9:1, Psa 10:1, Psa 25:1, Psa 34:1, Psa 37:1, Psa 111:1, Psa 112:1, Psa 119:1, Psa 145:1) four bear the inscription לדוד (Psa 9:1, Psa 25:1, Psa 34:1, Psa 145:1), we shall not at once regard them as non-Davidic just because they indicate an alphabetical plan which is more or less fully carried out.
This is not the place to speak of the relation of the anonymous Ps 10 to Ps 9, since Ps 9 is not in any way wanting in internal roundness and finish. It is thoroughly hymnic. The idea that Psa 9:14 passes from thanksgiving into supplication rests on a misinterpretation, as we shall presently see. This Psalm is a thoroughly national song of thanksgiving for victory by David, belonging to the time when Jahve was already enthroned on Zion, and therefore, to the time after the ark was brought home. Was it composed after the triumphant termination of the Syro-Ammonitish war? - The judgment of extermination already executed, Psa 9:8., harmonises with what is recorded in 2Sa 12:31; and the גוים, who are actually living within the borders of Israel, appear to be Philistines according to the annalistic passage about the Philistine feuds, 2Sa 21:15., cf. Psa 8:1 in connection with 1Sa 13:6. ==Verses 1-

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2== Psa 9:1-2 (Hebrew_Bible_9:2-3) In this first strophe of the Psalm, which is laid out in tetrastichs-the normative strophe-the alphabetical form is carried out in the fullest possible way: we have four lines, each of which begins with א. It is the prelude of the song. The poet rouses himself up to a joyful utterance of Jahve's praise. With his whole heart (Psa 138:1), i.e., all his powers of mind and soul as centred in his heart taking part in the act, will he thankfully and intelligently confess God, and declare His wondrous acts which exceed human desire and comprehension (Psa 26:7); he will rejoice and be glad in Jahve, as the ground of his rejoicing and as the sphere of his joy; and with voice and with harp he will sing of the name of the Most High. עליון is not an attributive of the name of God (Hitz.: Thine exalted name), but, as it is everywhere from Gen 14:18-22 onward (e.g., Psa 97:9), an attributive name of God. As an attributive to שׁמך one would expect to find העליון.

Verses 3-4

Psa 9:3-4 (Hebrew_Bible_9:4-5) The call upon himself to thanksgiving sounds forth, and the ב-strophe continues it by expressing the ground of it. The preposition בּ in this instance expresses both the time and the reason together (as in Psa 76:10; 2Ch 28:6); in Latin it is recedentibus hostibus meis retro. אחור serves to strengthen the notion of being driven back, as in Psa 56:10, cf. Psa 44:11; and just as, in Latin, verbs compounded of re are strengthened by retro. In Psa 9:4 finite verbs take the place of the infinitive construct; here we have futt. with a present signification, just as in 2Ch 16:7 we find a praet. intended as perfect. For the rendering which Hitzig adopts: When mine enemies retreat backwards, they stumble... is opposed both by the absence of any syntactic indication in Psa 9:4 of an apodosis (cf. Psa 27:2); and also by the fact that יכּשׁלוּ is well adapted to be a continuation of the description of שׁוּב אחור (cf. Joh 18:6), but is tame as a principal clause to the definitive clause בשוב אויבי אחור. Moreover, אחור does not signify backwards (which would rather be אחרנּית Gen 9:23; 1Sa 4:18), but back, or into the rear. The מן of מפּניך is the מן of the cause, whence the action proceeds. What is intended is God's angry countenance, the look of which sets his enemies on fire as

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if they were fuel (Psa 21:10), in antithesis to God's countenance as beaming with the light of His love. Now, while this is taking place, and because of its taking place, will be sing praise to God. From Psa 9:2 we see that the Psalm is composed directly after the victory and while the destructive consequences of it to the vanquished are still in operation. David sees in it all an act of Jahve's judicial power. To execute any one's right, משׁפּט (Mic 7:9), to bring to an issue any one's suit or lawful demand, דּין (Psa 140:13), is equivalent to: to assist him and his good cause in securing their right. The phrases are also used in a judicial sense without the suffix. The genitive object after these principal words never denotes the person against whom, but the person on whose behalf, the third party steps forward with his judicial authority. Jahve has seated Himself upon His judgment-seat as a judge of righteousness (as in Jer 11:20), i.e., as a judge whose judicial mode of procedure is righteousness, justice,^[100] and has decided in his favour. In ישׁב ל (as in Psa 132:11), which is distinguished in this respect from ישׁב על (Psa 47:9), the idea of motion, considere, comes prominently forward.

Verses 5-6

Psa 9:5-6 (Hebrew_Bible_9:6-7) The strophe with ג, which is perhaps intended to represent ד and ה as well, continues the confirmation of the cause for thanksgiving laid down in Psa 9:4. He does not celebrate the judicial act of God on his behalf, which he has just experienced, alone, but in connection with, and, as it were, as the sum of many others which have preceded it. If this is the case, then in Psa 9:6 beside the Ammonites one may at the same time (with Hengstenb.) think of the Amalekites (1Sa 8:12), who had been threatened since the time of Moses with a “blotting out of their remembrance” (Exo 17:14; Deu 25:19, cf. Num 24:20). The divine threatening is the word of omnipotence which destroys in distinction from the word of omnipotence that

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creates. רשׁע in close connection with גּוים is individualising, cf. Psa 9:18 with Psa 9:16, Psa 9:17. ועד is a sharpened pausal form for ועד, the Pathach going into a Segol (קטן פתח); perhaps it is in order to avoid the threefold a-sound in לעולם ועד (Nägelsbach §8 extr.). In Psa 9:7 האויב (with Azla legarme) appears to be a vocative. In that case נתשׁתּ ought also to be addressed to the enemy. But if it be interpreted: “Thou hast destroyed thine own cities, their memorial is perished,” destroyed, viz., at the challenge of Israel, then the thought is forced; and if we render it: “the cities, which thou hast destroyed, perished is the remembrance of them,” i.e., one no longer thinks of thine acts of conquest, then we have a thought that is in itself awkward and one that finds no support in any of the numerous parallels which speak of a blotting out and leaving no trace behind. But, moreover, in both these interpretations the fact that זכרם is strengthened by המּה is lost sight of, and the twofold masculine זכרם המּה is referred to ערים (which is carelessly done by most expositors), whereas עיר, with but few exceptions, is feminine; consequently זכרם המה, so far as this is not absolutely impossible, must be referred to the enemies themselves (cf. Psa 34:17; Psa 109:15). האויב might more readily be nom. absol.: “the enemy - it is at end for ever with his destructions,” but חרבּה never has an active but always only a neuter signification; or: “the enemy - ruins are finished for ever,” but the signification to be destroyed is more natural for תּמם than to be completed, when it is used of ruinae. Moreover, in connection with both these renderings the retrospective pronoun (חרבותיו) is wanting, and this is also the case with the reading חרבות (lxx, Vulg., Syr.), which leaves it uncertain whose swords are meant. But why may we not rather connect האויב at once with תּמּוּ as subject? In other instances תּמּוּ is also joined to a singular collective subject, e.g., Isa 16:4; here it precedes, like הארב in Jdg 20:37. חרבות לנצח is a nominative of the product, corresponding to the factitive object with verbs of making: the enemies are destroyed as ruins for ever, i.e., so that they are become ruins; or, more in accordance with the accentuation: the enemy, destroyed as ruins are they for ever. With respect to what follows the accentuation

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also contains hints worthy of our attention. It does not take נתשׁתּ (with the regular Pathach by Athnach after Olewejored, vid., on Psa 2:7) as a relative clause, and consequently does not require זכרם המה to be referred back to ערים.
We interpret the passage thus: and cities (viz., such as were hostile) thou hast destroyed (נתשׁ evellere, exstirpare), perished is their (the enemies') memorial. Thus it also now becomes intelligible, why זכרם, according to the rule Ges. §121, 3, is so remarkably strengthened by the addition of המּה (cf. Num 14:32; 1Sa 20:42; Pro 22:19; Pro 23:15; Eze 34:11). Hupfeld, whose interpretation is exactly the same as ours, thinks it might perhaps be the enemies themselves and the cities set over against one another. But the contrast follows in Psa 9:8 : their, even their memorial is perished, while on the contrary Jahve endures for ever and is enthroned as judge. This contrast also retrospectively gives support to the explanation, that זכרם refers not to the cities, but to האויב as a collective. With this interpretation of Psa 9:7 we have no occasion to read זכרם מהמּה (Targ.), nor זכר מהמּה (Paul., Hitz.). The latter is strongly commended by Job 11:20, cf. Jer 10:2; but still it is not quite admissible, since זכר here is not subjective (their own remembrance) but objective (remembrance of them). But may not ערים perhaps here, as in Psa 139:20, mean zealots = adversaries (from עיר fervere, zelare)? We reply in the negative, because the Psalm bears neither an Aramaising nor a North Palestinian impress. Even in connection with this meaning, the harshness of the ערים without any suffix would still remain. But, that the cities that are, as it were, plucked up by the root are cities of the enemy, is evident from the context.

Verses 7-8

Psa 9:7-8 (Hebrew_Bible_9:8-9) Without a trace even of the remembrance of them the enemies are destroyed, while on the other hand Jahve endureth for ever. This strophe is the continuation of the preceding with the most intimate connection of contrast (just as the ב-strophe expresses the ground for what is said in the preceding strophe). The verb ישׁב has not the general signification “to remain” here (like עמד to endure), but just the same meaning as in Psa 29:10. Everything that is opposed to Him comes to a terrible end, whereas He sits,

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or (which the fut. implies) abides, enthroned for ever, and that as Judge: He hath prepared His throne for the purpose of judgment. This same God, who has just given proof that He lives and reigns, will by and by judge the nations still more comprehensively, strictly, and impartially. תּכל, a word exclusively poetic and always without the article, signifies first (in distinction from ארץ the body of the earth and אדמה the covering or soil of the earth) the fertile (from יבל) surface of the globe, the οἰκουμένη. It is the last Judgment, of which all preceding judgments are harbingers and pledges, that is intended. In later Psalms this Davidic utterance concerning the future is repeated.

Verses 9-10

Psa 9:9-10 (Hebrew_Bible_9:10-11) Thus judging the nations Jahve shows Himself to be, as a second ו-strophe says, the refuge and help of His own. The voluntative with Waw of sequence expresses that which the poet desires for his own sake and for the sake of the result mentioned in Psa 9:11. משׂגּב, a high, steep place, where one is removed from danger, is a figure familiar to David from the experiences of his time of persecution. דּך (in pause דּך) is properly one who is crushed (from דּכך = דּכא, דּכה to crush, break in pieces, דקק to pulverize), therefore one who is overwhelmed to the extreme, even to being completely crushed. The parallel is לעתּות בצּרה with the datival ל (as probably also in Psa 10:1). עתּות from עת (time, and then both continuance, Psa 81:16, and condition) signifies the public relations of the time, or even the vicissitudes of private life, Psa 31:16; and בצּרה is not הצּרה with בּ (Böttch.), which gives an expression that is meaninglessly minute (“for times in the need”), but one word, formed from בּצּר (to cut off, Arab. to see, prop. to discern keenly), just like בּקּשׁה ekil  from בּקּשׁ, prop. a cutting off, or being cut off, i.e., either restraint, especially motionlessness (= בּצּרת, Jer 17:8, plur. בּצּרות Jer 14:1), or distress, in which the prospect of deliverance is cut off. Since God is a final refuge for such circumstances of hopelessness in life, i.e., for those who are in such circumstances, the confidence of His people is strengthened, refreshed, and quickened. They who know His name, to them He has now revealed its character fully, and that by His acts; and they who inquire after Him, or

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trouble and concern themselves about Him (this is what דּרשׁ signifies in distinction from בּקּשׁ), have now experienced that He also does not forget them, but makes Himself known to them in the fulness of His power and mercy.

Verses 11-12

Psa 9:11-12 (Hebrew_Bible_9:12-13) Thus then the z-strophe summons to the praise of this God who has done, and will still do, such things. The summons contains a moral claim, and therefore applies to all, and to each one individually. Jahve, who is to be praised everywhere and by every one, is called ישׁב ציּון, which does not mean: He who sits enthroned in Zion, but He who inhabiteth Zion, Ges. §138, 1. Such is the name by which He is called since the time when His earthly throne, the ark, was fixed on the castle hill of Jerusalem, Psa 76:3. It is the epithet applied to Him during the period of the typical kingship of promise. That Jahve's salvation shall be proclaimed from Zion to all the world, even outside Israel, for their salvation, is, as we see here and elsewhere, an idea which throbs with life even in the Davidic Psalms; later prophecy beholds its realisation in its wider connections with the history of the future. That which shall be proclaimed to the nations is called עלילותיו, a designation which the magnalia Dei have obtained in the Psalms and the prophets since the time of Hannah's song, 1Sa 2:3 (from עלל, root על, to come over or upon anything, to influence a person or a thing, as it were, from above, to subject them to one's energy, to act upon them).
With כּי, quod, in Psa 9:13, the subject of the proclamation of salvation is unfolded as to its substance. The praett. state that which is really past; for that which God has done is the assumption that forms the basis of the discourse in praise of God on account of His mighty acts. They consist in avenging and rescuing His persecuted church-persecuted even to martyrdom. The אותם, standing by way of emphasis before its verb, refers to those who are mentioned afterwards (cf. Psa 9:20): the Chethîb calls them עניּים, the Keri ענוים. Both words alternate elsewhere also, the Kerî at one time placing the latter, at another the former, in the place of the one that stands in the text. They are both referable to ענה to bend (to bring low, Isa 25:5). The neuter signification

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of the verb ענה = ענו, Arab.. ‛nâ , fut o., underlies the noun ענו (cf. שׁלו), for which in Num 12:3 there is a Kerî עניו with an incorrect Jod (like שׁליו Job 21:23). This is manifest from the substantive ענוה, which does not signify affliction, but passiveness, i.e., humility and gentleness; and the noun עני is passive, and therefore does not, like ענו, signify one who is lowly-minded, in a state of ענוה, but one who is bowed down by afflictions, עני. But because the twin virtues denoted by ענוה are acquired in the school of affliction, there comes to be connected with עני - but only secondarily - the notion of that moral and spiritual condition which is aimed at by dispensations of affliction, and is joined with a suffering life, rather than with one of worldly happiness and prosperity, - a condition which, as Num 12:3 shows, is properly described by ענו (ταπεινός and πραΰ́ς). It shall be proclaimed beyond Israel, even among the nations, that the Avenger of blood, דּמים דּרשׁ, thinks of them (His דּרשׁים), and has been as earnest in His concern for them as they in theirs for Him. דּמים always signifies human blood that is shed by violence and unnaturally; the plur. is the plural of the product discussed by Dietrich, Abhandl. S. 40. דּרשׁ to demand back from any one that which he has destroyed, and therefore to demand a reckoning, indemnification, satisfaction for it, Gen 9:5, then absolutely to punish, 2Ch 24:22.

Verses 13-14

Psa 9:13-14 (Hebrew_Bible_9:14-15) To take this strophe as a prayer of David at the present time, is to destroy the unity and hymnic character of the Psalm, since that which is here put in the form of prayer appears in what has preceded and in what follows as something he has experienced. The strophe represents to us how the עניּים (ענוים) cried to Jahve before the deliverance now experienced. Instead of the form חנּני used everywhere else the resolved, and as it were tremulous, form חננני is designedly chosen. According to a better attested reading it is חננני (Pathach with Gaja in the first syllable), which is regarded by Chajug and others as the imper. Piel, but more correctly (Ewald §251, c) as the imper. Kal from the intransitive imperative form חנן. מרוממי is the vocative, cf. Psa 17:7. The gates of death, i.e., the gates of the realm

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of the dead (שׁאול, Isa 38:10), are in the deep; he who is in peril of death is said to have sunk down to them; he who is snatched from peril of death is lifted up, so that they do not swallow him up and close behind him. The church, already very near to the gates of death, cried to the God who can snatch from death. Its final purpose in connection with such deliverance is that it may glorify God. The form תּהלּתיך is sing. with a plural suffix just like שׂנאתיך Eze 35:11, אשׁמתימו Ezr 9:15. The punctuists maintained (as עצתיך in Isa 47:13 shows) the possibility of a plural inflexion of a collective singular. In antithesis to the gates of death, which are represented as beneath the ground, we have the gates of the daughter of Zion standing on high. ציּון is gen. appositionis (Ges. §116, 5). The daughter of Zion (Zion itself) is the church in its childlike, bride-like, and conjugal relation to Jahve. In the gates of the daughter of Zion is equivalent to: before all God's people, Psa 116:14. For the gates are the places of public resort and business. At this period the Old Testament mind knew nothing of the songs of praise of the redeemed in heaven. On the other side of the grave is the silence of death. If the church desires to praise God, it must continue in life and not die.

Verses 15-16

Psa 9:15-16 (Hebrew_Bible_9:16-17) And, as this ט-strophe says, the church is able to praise God; for it is rescued from death, and those who desired that death might overtake it, have fallen a prey to death themselves. Having interpreted the ה-strophe as the representation of the earlier צעקת עניּים we have no need to supply dicendo or dicturus, as Seb. Schmidt does, before this strophe, but it continues the praett. preceding the ח-strophe, which celebrate that which has just been experienced. The verb טבע (root טב, whence also טבל) signifies originally to press upon anything with anything flat, to be pressed into, then, as here and in Psa 69:3, Psa 69:15, to sink in. טמנוּ זוּ (pausal form in connection with Mugrash) in the parallel member of the verse corresponds to the attributive עשׂוּ (cf. יפעל, Psa 7:16). The union of the epicene זוּ with רשׁת by Makkeph proceeds from the view, that זוּ is demonstrative as in Psa 12:8 : the net there (which they have hidden). The punctuation, it is true, recognises a relative זוּ, Psa 17:9; Psa 68:29,

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but it mostly takes it as demonstrative, inasmuch as it connects it closely with the preceding noun, either by Makkeph (Psa 32:8; Psa 62:12; Psa 142:4; Psa 143:8) or by marking the noun with a conjunctive accent (Psa 10:2; Psa 31:5; Psa 132:12). The verb לכד (Arabic to hang on, adhere to, IV to hold fast to) has the signification of seizing and catching in Hebrew.
In Psa 9:17 Ben Naphtali points נודע with ā: Jahve is known (part. Niph.); Ben Asher נודע, Jahve has made Himself known (3 pers. praet. Niph. in a reflexive signification, as in Eze 38:23). The readings of Ben Asher have become the textus receptus. That by which Jahve has made Himself known is stated immediately: He has executed judgment or right, by ensnaring the evil-doer (רשׁע, as in Psa 9:6) in his own craftily planned work designed for the destruction of Israel. Thus Gussetius has already interpreted it. נוקשׁ is part. Kal from נקשׁ. If it were part. Niph. from יקשׁ the ē, which occurs elsewhere only in a few עע verbs, as נמם liquefactus, would be without an example. But it is not to be translated, with Ges. and Hengst.: “the wicked is snared in the work of his own hands,” in which case it would have to be pointed נוקשׁ (3 praet. Niph.), as in the old versions. Jahve is the subject, and the suffix refers to the evil-doer. The thought is the same as in Job 34:11; Isa 1:31. This figure of the net, רשׁת (from ירשׁ capere), is peculiar to the Psalms that are inscribed לדוד. The music, and in fact, as the combination הגיון סלה indicates, the playing of the stringed instruments (Psa 92:4), increases here; or the music is increased after a solo of the stringed instruments. The song here soars aloft to the climax of triumph.

Verses 17-18

Psa 9:17-18 (Hebrew_Bible_9:18-19) Just as in Psa 9:8. the prospect of a final universal judgment was opened up by Jahve's act of judgment experienced in the present, so here the grateful retrospect of what has just happened passes over into a confident contemplation of the future, which is thereby guaranteed. The lxx translates ישׁוּבוּ by αποστραφήτωσαν, Jer. convertantur, a meaning which it may have (cf. e.g., 2Ch 18:25); but why should it not be ἀναστραφήτωσαν, or rather: ἀναστραφήσονται, since Psa 9:19 shows that Psa 9:18 is not a wish but a prospect of that which is sure to come to pass? To

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be resolved into dust again, to sink away into nothing (redactio in pulverem, in nihilum) is man's return to his original condition, - man who was formed from the dust, who was called into being out of nothing. To die is to return to the dust, Psa 104:29, cf. Gen 3:19, and here it is called the return to Sheôl, as in Job 30:23 to death, and in Psa 90:3 to atoms, inasmuch as the state of shadowy existence in Hades, the condition of worn out life, the state of decay is to a certain extent the renewal (Repristination) of that which man was before he came into being. As to outward form לשׁאולה may be compared with לישׁעתה in Psa 80:3; the ל in both instances is that of the direction or aim, and might very well come before שׁאולה, because this form of the word may signify both ἐν ᾅδου and εἰς ᾅδου (cf. מבּבלה Jer 27:16). R. Abba ben Zabda, in Genesis Rabba cap. 50, explains the double sign of the direction as giving intensity to it: in imum ambitum orci. The heathen receive the epithet of שׁכחי אלהים (which is more neuter than שׁכחי, Psa 50:22); for God has not left them without a witness of Himself, that they could not know of Him, their alienation from God is a forgetfulness of Him, the guilt of which they have incurred themselves, and from which they are to turn to God (Isa 19:22). But because they do not do this, and even rise up in hostility against the nation and the God of the revelation that unfolds the plan of redemption, they will be obliged to return to the earth, and in fact to Hades, in order that the persecuted church may obtain its longed for peace and its promised dominion. Jahve will at last acknowledge this ecclesia pressa; and although its hope seems like to perish, inasmuch as it remains again and again unfulfilled, nevertheless it will not always continue thus. The strongly accented לא rules both members of Psa 9:19, as in Psa 35:19; Psa 38:2, and also frequently elsewhere (Ewald §351, a). אביון, from אבה to wish, is one eager to obtain anything = a needy person. The Arabic ‛bâ, which means the very opposite, and according to which it would mean “one who restrains himself,” viz., because he is obliged to, must be left out of consideration.

Verses 19-20

Psa 9:19-20 (Hebrew_Bible_9:20-21) By reason of the act of judgment already

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witnessed the prayer now becomes all the more confident in respect of the state of things which is still continually threatened. From י the poet takes a leap to ק which, however, seems to be a substitute for the כ which one would expect to find, since the following Psalm begins with ל. David's קוּמה (Psa 3:8; Psa 7:7) is taken from the lips of Moses, Num 10:35. “Jahve arises, comes, appears” are kindred expressions in the Old Testament, all of which point to a final personal appearing of God to take part in human history from which He has now, as it were, retired into a state of repose becoming invisible to human eyes. Hupfeld and others wrongly translate “let not man become strong.” The verb עזז does not only mean to be or become strong, but also to feel strong, powerful, possessed of power, and to act accordingly, therefore: to defy, Psa 52:9, like עז defiant, impudent (post-biblical עזּוּת shamelessness). אנושׁ, as in 2Ch 14:10, is man, impotent in comparison with God, and frail in himself. The enemies of the church of God are not unfrequently designated by this name, which indicates the impotence of their pretended power (Isa 51:7, Isa 51:12). David prays that God may repress the arrogance of these defiant ones, by arising and manifesting Himself in all the greatness of His omnipotence, after His forbearance with them so long has seemed to them to be the result of impotence. He is to arise as the Judge of the world, judging the heathen, while they are compelled to appear before Him, and, as it were, defile before Him (על־פּני), He is to lay מורה on them. If “razor” be the meaning it is equivocally expressed; and if, according to Isa 7:20, we associate with it the idea of an ignominious rasure, or of throat-cutting, it is a figure unworthy of the passage. The signification master (lxx, Syr., Vulg., and Luther) rests upon the reading אמת, which we do not with Thenius and others prefer to the traditional reading (even Jerome translates: pone, Domine, terrorem eis); for מורה rof , which according to the Masora is instead of מורא (like מכלה Hab 3:17 for מכלא), is perfectly appropriate. Hitzig objects that fear is not a thing which one lays upon any one; but מורא means not merely fear, but an object, or as Hitzig himself explains it in Mal 2:5 a “lever,” of fear. It is not meant

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that God is to cause them to be overcome with terror (על), nor that He is to put terror into them (בּ), but that He is to make them (ל( m in no way differing from Psa 31:4; Psa 140:6; Job 14:13) an object of terror, from which to their dismay, as the wish is further expressed in Psa 9:20, they shall come to know (Hos 9:7) that they are mortal men. As in Psa 10:12; Psa 49:12; Psa 50:21; Psa 64:6; Gen 12:13; Job 35:14; Amo 5:12; Hos 7:2, ידּעוּ is followed by an only half indirect speech, without כּי or אשׁר. סּלה has Dag. forte conj. according to the rule of the אתי מרחיק (concerning which vid., on Psa 52:5), because it is erroneously regarded as an essential part of the text.

Psalm 10

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This Psalm and Ps 33 are the only ones that are anonymous in the First book of the Psalms. But Ps 10 has something peculiar about it. The lxx gives it with Ps 9 as one Psalm, and not without a certain amount of warrant

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for so doing. Both are laid out in tetrastichs; only in the middle portion of Ps 10 some three line strophes are mixed with the four line. And assuming that the ק-strophe, with which Ps 9 closes, stands in the place of a כ-strophe which one would look for after the י-strophe, then Ps 10, beginning with ל, continues the order of the letters. At any rate it begins in the middle of the alphabet, whereas Ps 9 begins at the beginning. It is true the ל-strophe is then followed by strophes without the letters that come next in order; but their number exactly corresponds to the letters between ל and ק, ר, שׁ, ת with which the last four strophes of the Psalm begin, viz., six, corresponding to the letters מ, נ, ס, ע, פ, צ, which are not introduced acrostically. In addition to this it is to be remarked that Ps 9 and Psa 10:1 are most intimately related to one another by the occurrence of rare expressions, as לעתּות בצּרה and דּך; by the use of words in the same sense, as אנושׁ and גּוים; by striking thoughts, as “Jahve doth not forget” and “Arise;” and by similarities of style, as the use of the oratio directa instead of obliqua, Ps 9:21; Psa 10:13. And yet it is impossible that the two Psalms should be only one. Notwithstanding all their community of character they are also radically different. Ps 9 is a thanksgiving Psalm, Ps 10 is a supplicatory Psalm. In the latter the personality of the psalmist, which is prominent in the former, keeps entirely in the background. The enemies whose defeat Ps 9 celebrates with thanksgiving and towards whose final removal it looks forward are גּוים, therefore foreign foes; whereas in Ps 10 apostates and persecutors of his own nation stand in the foreground, and the גוים are only mentioned in the last two strophes. In their form also the two Psalms differ insofar as Ps 10 has no musical mark defining its use, and the tetrastich strophe structure of Ps 9, as we have already observed, is not carried out with the same consistency in Ps 10. And is anything really wanting to the perfect unity of Ps 9? If it is connected with Ps 10 and they are read together uno tenore, then the latter becomes a tail-piece which disfigures the whole. There are only two things possible: Ps 10 is a pendant to Ps 9 composed either by David himself, or by some other poet, and

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closely allied to it by its continuance of the alphabetical order. But the possibility of the latter becomes very slight when we consider that Ps 10 is not inferior to Ps 9 in the antiquity of the language and the characteristic nature of the thoughts. Accordingly the mutual coincidences point to the same author, and the two Psalms must be regarded as “two co-ordinate halves of one whole, which make a higher unity” (Hitz.). That hard, dull, and tersely laconic language of deep-seated indignation at moral abominations for which the language has, as it were, no one word, we detect also elsewhere in some Psalms of David and of his time, those Psalms, which we are accustomed to designate as Psalms written in the indignant style (in grollendem Stil).

Verses 1-2

The Psalm opens with the plaintive inquiry, why Jahve tarries in the deliverance of His oppressed people. It is not a complaining murmuring at the delay that is expressed by the question, but an ardent desire that God may not delay to act as it becomes His nature and His promise. למּה, which belongs to both members of the sentence, has the accent on the ultima, as e.g., before עזבתּני in Psa 22:2, and before הרעתה in Exo 5:22, in order that neither of the two gutturals, pointed with a, should be lost to the ear in rapid speaking (vid., on Psa 3:8, and Luzzatto on Isa 11:2, נחה עליו).^[101]
For according to the primitive pronunciation (even before the Masoretic) it is to be read: lam h Adonaj; so that consequently ה and א are coincident. The poet asks why in the present hopeless condition of affairs (on בצּרה vid., on Psa 9:10) Jahve stands in the distance (בּרחוק, only here, instead of מרחוק), as an idle spectator, and why does He cover (תּעלּים

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with orthophonic Dagesh, in order that it may not be pronounced תּעלים), viz., His eyes, so as not to see the desperate condition of His people, or also His ears (Lam 3:56) so as not to hear their supplication. For by the insolent treatment of the ungodly the poor burns with fear (Ges., Stier, Hupf.), not vexation (Hengst.). The assault is a πύρωσις, 1Pe 4:12. The verb דּלק which calls to mind דּלּקת, πυρετός, is perhaps chosen with reference to the heat of feeling under oppression, which is the result of the persecution, of the (בּו) דּלק אחריו of the ungodly. There is no harshness in the transition from the singular to the plural, because עני and רשׁע are individualising designations of two different classes of men. The subject to יתּפשׁוּ is the עניּים, and the subject to חשׁבוּ is the רשׁעים. The futures describe what usually takes place. Those who, apart from this, are afflicted are held ensnared in the crafty and malicious devices which the ungodly have contrived and plotted against them, without being able to disentangle themselves. The punctuation, which places Tarcha by זוּ, mistakes the relative and interprets it: “in the plots there, which they have devised.”

Verses 3-4

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,

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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.^[102]
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).

Verse 5

This strophe, consisting of only three lines, describes his happiness which he allows nothing to disturb. The signification: to be lasting (prop. stiff, strong) is secured to the verb חיל (whence חיל) by Job 20:21. He takes whatever ways he chooses, they always lead to the desired end; he stands fast, he neither stumbles nor goes astray, cf. Jer 12:1. The Chethîb דרכו (דּרכו) has no other meaning than that give to it by the Kerî (cf. Psa 24:6; Psa 58:8). Whatever might cast a cloud over his happiness does not trouble him: neither the judgments of God, which are removed high as the heavens out of his sight, and consequently do not disturb his conscience (cf. Psa 28:5, Isa 5:12; and the opposite, Psa 18:23), nor his adversaries whom he bloweth upon contemptuously. מרום is the predicate: altissime remota. And הפיח בּ, to breathe upon, does not in any case signify:

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actually to blow away or down (to express which נשׁב or נשׁף would be used), but either to “snub,” or, what is more appropriate to Psa 10:5, to blow upon them disdainfully, to puff at them, like הפּיח in Mal 1:13, and flare rosas (to despise the roses) in Prudentius. The meaning is not that he drives his enemies away without much difficulty, but that by his proud and haughty bearing he gives them to understand how little they interfere with him.

Verses 6-7

Then in his boundless carnal security he gives free course to his wicked tongue. That which the believer can say by reason of his fellowship with God, בּל־אמּוט (Psa 30:7; Psa 16:8), is said by him in godless self-confidence. He looks upon himself in age after age, i.e., in the endless future, as אשׁר לא ברע, i.e., as one who (אשׁר as in Isa 8:20) will never be in evil case (ברע as in Exo 5:19; 2Sa 16:8). It might perhaps also be interpreted according to Zec 8:20, Zec 8:23 (vid., Köhler, in loc.): in all time to come (it will come to pass) that I am not in misfortune. But then the personal pronoun (אני or הוּא) ought not be omitted; whereas with our interpretation it is supplied from אמּוט, and there is no need to supply anything if the clause is taken as an apposition: in all time to come he who.... In connection with such unbounded self-confidence his mouth is full of אלה, cursing, execratio (not perjury, perjurium, a meaning the word never has), מרמות, deceit and craft of every kind, and תּך, oppression, violence. And that which he has under his tongue, and consequently always in readiness for being put forth (Psa 140:4, cf. Psa 66:17), is trouble for others, and in itself matured wickedness. Paul has made use of this Psa 10:7 in his contemplative description of the corruptness of mankind, Rom 3:14.

Verse 8

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 Hos 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

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comes to mean generally a settled abode (with a house of clay or stone) in opposition to a roaming life in tents (cf. Lev 25:31; Gen 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, Psa 37:32, might have been used instead of צפן; but צפן also obtains the meaning, to lie in ambush (Psa 56:7; Pro 1:11, Pro 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 Psa 10:14, not with Ṣere as in incorrect editions. And the appeal against this interpretation, which is found in the plur. חלכאים Psa 10:10, is set aside by the fact that this plural is taken as a double word: host (חל = חיל = חיל as in Oba 1:20) of the troubled ones (כּאים, not as Ben-Labrat supposes, for נכאים, but from כּאה weary, and mellow and decayed), as the Kerî (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, fermé, 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.^[103]
From this an abstract is formed חלך or חלך (like חפשׁ):

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blackness, misfortune, or also of a defective development of the senses: imbecility; and from this an adjective חלכּה = חלכּי, or also (cf. חפשׁי, עלפּה Eze 31:15 = one in a condition of languishing, עלף) חלכּה = חלכּי, plur. חלכּאים, after the form דּוּדאים, from דּוּדי, Ew. §189, g.

Verse 9

The picture of the רשׁע, who is become as it were a beast of prey, is now worked out further. The lustrum of the lion is called סך Jer 25:38, or סכּה Job 38:40 : a thicket, from סכך, which means both to interweave and to plait over = to cover (without any connection with שׂך a thorn, Arab. shôk, a thistle). The figure of the lion is reversed in the second line, the עני himself being compared to the beast of prey and the רשׁע to a hunter who drives him into the pit-fall and when he has fallen in hastens to drag him away (משׁך, as in Psa 28:3; Job 24:22) in, or by means of (Hos 11:4, Job 41:1), his net, in which he has become entangled.

Verses 10-11

The comparison to the lion is still in force here and the description recurs to its commencement in the second strophe, by tracing back the persecution of the ungodly to its final cause. Instead of the Chethîb ודכה (ודכה perf. consec.), the Kerî reads ידכּה more in accordance with the Hebrew use of the tenses. Job 38:40 is the rule for the interpretation. The two futures depict the settled and familiar lying in wait of the plunderer. True, the Kal דּכה in the signification “to crouch down” finds no support elsewhere; but the Arab. dakka to make even (cf. Arab. rṣd , firmiter inhaesit loco, of the crouching down of beasts of prey, of hunters, and of foes) and the Arab. dagga, compared by Hitzig, to move stealthily along, to creep, and dugjeh a hunter's hiding-place exhibit synonymous significations. The ταπεινώσει αὐτὸν of the lxx is not far out of the way. And one can still discern in it the assumption that the text is to be read ישׁח ודכה: and crushed he sinks (Aquila: ὁ δὲ λασθεὶς καμφθήσεται); but even דּכה is not found elsewhere, and if the poet meant that, why could he not have written דּכה? (cf. moreover Jdg 5:27). If דּכה is taken in the sense of a position in which one is the least likely to be seen, then the first two verbs refer to the sculker, but the third according to the usual schema (as e.g., Psa 124:5) is the

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predicate to חלכּאים (חלכּאים) going before it. Crouching down as low as possible he lies on the watch, and the feeble and defenceless fall into his strong ones, עצוּמיו, i.e., claws. Thus the ungodly slays the righteous, thinking within himself: God has forgotten, He has hidden His face, i.e., He does not concern Himself about these poor creatures and does not wish to know anything about them (the denial of the truth expressed in Psa 9:13, Psa 9:19); He has in fact never been one who sees, and never will be. These two thoughts are blended; עב with the perf. as in Job 21:3, and the addition of לנצח (cf. Psa 94:7) denies the possibility of God seeing now any more than formerly, as being an absolute absurdity. The thought of a personal God would disturb the ungodly in his doings, he therefore prefers to deny His existence, and thinks: there is only fate and fate is blind, only an absolute and it has no eyes, only a notion and that cannot interfere in the affairs of men.

Verses 12-13

The six strophes, in which the consecutive letters from מ to צ are wanting, are completed, and now the acrostic strophes begin again with ק. In contrast to those who have no God, or only a lifeless idol, the psalmist calls upon his God, the living God, to destroy the appearance that He is not an omniscient Being, by arising to action. We have more than one name of God used here; אל is a vocative just as in Psa 16:1; Psa 83:2; Psa 139:17, Psa 139:23. He is to lift up His hand in order to help and to punish (נשׂא יד, whence comes the imperat. נשׂא = שׂא, cf. נסה Psa 4:7, like שׁלח יד Psa 138:7 and נטה יד Exo 7:5 elsewhere). Forget not is equivalent to: fulfil the לא שׁכח of Psa 9:13, put to shame the שׁכח אל of the ungodly, Psa 10:11! Our translation follows the Kerî ענוים. That which is complained of in Psa 10:3, Psa 10:4 is put in the form of a question to God in Psa 10:13 : wherefore (על־מה, instead of which we find על־מה in Num 22:32; Jer 9:11, because the following words begin with letters of a different class) does it come to pass, i.e., is it permitted to come to pass? On the perf. in this interrogative clause vid., Psa 11:3. מדּוּע inquires the cause, למּה the aim, and על־מה the motive, or in general the reason: on what ground, since God's holiness can suffer no injury to His honour?

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On לא תדרשׁ with כּי, the oratio directa instead of obliqua, vid., on Ps 9:21.

Verse 14

Now comes the confirmation of his cry to God: It is with Him entirely different from what the ungodly imagine. They think that He will not punish; but He does see (cf. 2Ch 24:22), and the psalmist knows and confesses it: ראתה (defective = ראיתה Psa 35:22), Thou hast seen and dost see what is done to Thine own, what is done to the innocent. This he supports by a conclusion a genere ad speciem thus: the trouble which is prepared for others, and the sorrow (כּעס, as in Ecc 7:3) which they cause them, does not escape the all-seeing eye of God, He notes it all, to give it into (lay it in) His hand. “To give anything into any one's hand” is equivalent to, into his power (1Ki 20:28, and frequently); but here God gives (lays) the things which are not to be administered, but requited, into His own hand. The expression is meant to be understood according to Psa 56:9, cf. Isa 49:16 : He is observant of the afflictions of His saints, laying them up in His hand and preserving them there in order, in His own time, to restore them to His saints in joy, and to their enemies in punishment. Thus, therefore, the feeble and helpless (read חלכּה or חלכּה; according to the Masoretic text חלכה Thy host, not חלכה, which is contrary to the character of the form, as pausal form for חלכה) can leave to Him, viz., all his burden (יהבו, Psa 55:23), everything that vexes and disquiets him. Jahve has been and will be the Helper of the fatherless. יתום stands prominent by way of emphasis, like אותם Psa 9:13, and Bakius rightly remarks in voce pupilli synecdoche est, complectens omnes illos, qui humanis praesidiis destituuntur.

Verses 15-16

The desire for Jahve's interposition now rises again with fresh earnestness. It is a mistake to regard דּרשׁ and מצא as correlative notions. In the phrase to seek and not find, when used of that which has totally disappeared, we never have דּרשׁ, but always בּקּשׁ, Psa 37:36; Isa 41:12; Jer 50:20, and frequently. The verb דּרשׁ signifies here exactly the same as in Psa 10:4, Psa 10:13, and Psa 9:13 : “and the wicked(nom. absol. as in Psa 10:4) - mayst Thou punish his

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wickedness, mayst Thou find nothing more of it.” It is not without a meaning that, instead of the form of expression usual elsewhere (Psa 37:36; Job 20:8), the address to Jahve is retained: that which is no longer visible to the eye of God, not merely of man, has absolutely vanished out of existence. This absolute conquest of evil is to be as surely looked for, as that Jahve's universal kingship, which has been an element of the creed of God's people ever since the call and redemption of Israel (Exo 15:18), cannot remain without being perfectly and visibly realised. His absolute and eternal kingship must at length be realised, even in all the universality and endless duration foretold in Zec 14:9; Dan 7:14, Rev 11:15. Losing himself in the contemplation of this kingship, and beholding the kingdom of God, the kingdom of good, as realised, the psalmist's vision stretches beyond the foes of the church at home to its foes in general; and, inasmuch as the heathen in Israel and the heathen world outside of Israel are blended together into one to his mind, he comprehends them all in the collective name of גּוים, and sees the land of Jahve (Lev 25:23), the holy land, purified of all oppressors hostile to the church and its God. It is the same that is foretold by Isaiah (Isa 52:1), Nahum (Nah 2:1), and in other passages, which, by the anticipation of faith, here stands before the mind of the suppliant as an accomplished fact - viz. the consummation of the judgment, which has been celebrated in the hymnic half (Ps 9) of this double Psalm as a judgment already executed in part.

Verses 17-18

Still standing on this eminence from which he seems to behold the end, the poet basks in the realisation of that which has been obtained in answer to prayer. The ardent longing of the meek and lowly sufferers for the arising, the parusia of Jahve (Isa 26:8), has now been heard by Him, and that under circumstances which find expression in the following futt., which have a past signification: God has given and preserved to their hearts the right disposition towards Himself (הכין, as in Psa 78:8; Job 11:13, Sir. 2:17 ἑτοιμάζειν καρδίας, post-biblical כּוּן^[104] and to be

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understood according to 1Sa 7:3; 2Ch 20:33, cf. לב נכון Psa 51:12; Psa 78:37; it is equivalent to “the single eye” in the language of the New Testament), just as, on the other hand, He has set His ear in the attitude of close attention to their prayer, and even to their most secret sighings (הקשׁיב with אזן, as in Pro 2:2; to stiffen the ear, from קשׁב, Arab. qasuba, root קש to be hard, rigid, firm from which we also have קשׁה, Arab. qsâ, קשׁה, Arab. qsh , qsn , cf. on Isa 21:7). It was a mutual relation, the design of which was finally and speedily to obtain justice for the fatherless and oppressed, yea crushed, few, in order that mortal man of the earth may no longer (בּל, as in Isa 14:21, and in post-biblical Hebrew בּל and לבל instead of פּן) terrify. From the parallel conclusion, Ps 9:20-21, it is to be inferred that אנושׁ does not refer to the oppressed but to the oppressor, and is therefore intended as the subject; and then the phrase מן־הארץ also belongs to it, as in Psa 17:14, people of the world, Psa 80:14 boar of the woods, whereas in Pro 30:14 מארץ belongs to the verb (to devour from off the earth). It is only in this combination that מן־הארץ אנושׁ forms with לערץ a significant paronomasia, by contrasting the conduct of the tyrant with his true nature: a mortal of the earth, i.e., a being who, far removed from any possibility of vying with the God who is in heaven, has the earth as his birth-place. It is not מן־האדמה, for the earth is not referred to as the material out of which man is formed, but as his ancestral house, his home, his bound, just as in the expression of John ὁ ὢν ἐκ τῆς γῆς, Joh 3:31 (Lat. ut non amplius terreat homo terrenus). A similar play of words was attempted before in Psa 9:20 אנושׁ אל־יעז. The Hebrew verb ערץ signifies both to give way to fear, Deu 7:21, and to put in fear, Isa 2:19, Isa 2:21; Isa 47:12. It does mean “to defy, rebel against,” although it might have this meaning according to the Arabic ‛rḍ (to come in the way, withstand, according to which Wetzstein explains ערוּץ Job 30:6, like Arab. ‛irḍ, “a valley that runs slantwise across a district, a gorge that blocks up the traveller's way”^[105].
It is related to Arab. ‛rṣ, to vibrate, tremble (e.g., of lightning).

Psalm 11

Verses 1-3

David rejects the advice of his friends to save his life by flight. Hidden in Jahve ([[Bible_(King_James)/Psalms|Psa 16:

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1]]; [[Bible_(King_James)/Psalms|Psa 36:

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8]]) he needs no other refuge. However well-meant and well-grounded the advice, he considers it too full of fear and is himself too confident in God, to follow it. David also introduces his friends as speaking in other passages in the Psalms belonging to the period of the Absolom persecution, Psa 3:3; Psa 4:7. Their want of courage, which he afterwards had to reprove and endeavour to restore, showed itself even before the storm had burst, as we see here. With the words “how can you say” he rejects their proposal as unreasonable, and turns it as a reproach against them. If the Chethîb, נוּדוּ, is adopted, then those who are well-disposed, say to David, including with him his nearest subjects who are faithful to him: retreat to your mountain, (ye) birds (צפּור collective as in Psa 8:9; Psa 148:10); or, since this address sounds too derisive to be appropriate to the lips of those who are supposed to be speaking here: like birds (comparatio decurtata as in Psa 22:14; Psa 58:9; Psa 24:5; Psa 21:8). הרכס which seems more natural in connection with the vocative rendering of צפור (cf. Isa 18:6 with Eze 39:4) may also be explained, with the comparative rendering, without any need for the conjecture הר כמו צפור (cf. Deu 33:19), as a retrospective glance at the time of the persecution under Saul: to the mountains, which formerly so effectually protected you (cf. 1Sa 26:20; 1Sa 23:14). But the Kerî, which is followed by the ancient versions, exchanges נודו for גוּדי, cf שׁחי Isa 51:23. Even reading it thus we should not take צפור, which certainly is epicoene, as vocative: flee to your mountain, O bird (Hitz.); and for this reason, that this form of address is not appropriate to the idea of those who profer their counsel. But we should take it as an equation instead of a comparison: fly to your mountain (which gave you shelter formerly), a bird, i.e., after the manner of a bird that flies away to its mountain home when it is chased in the plain. But this Kerî appears to be a needless correction, which removes the difficulty of נודו coming after לנפשׁי, by putting another in the place of this synallage numeri.^[106]
In Psa 11:2 the faint-hearted ones give as the ground of their advice, the fearful peril which threatens from the side of crafty and malicious foes. As הנּה implies, this danger is imminent. The perfect overrides the future: they are not only already in the act of bending the bow, they have made ready their arrow, i.e., their deadly weapon, upon the string (יתר = מיתר, Psa 21:13, Arab. watar, from יתר, wata ra, to stretch tight, extend, so that the thing is continued in one straight line) and even taken aim, in order to discharge it (ירה with ל of the aim, as in Psa 54:5, with acc. of the object) in the dark (i.e., secretly, like an assassin) at the upright (those who by their character are opposed to them). In Psa 11:3 the faint-hearted still further support their advice from the present total subversion of justice. השּׁתות are either the highest ranks, who support the edifice of the state, according to Isa 19:10, or, according to Psa 82:5, Eze 30:4, the foundations of the state, upon whom the existence and well-being of the land depends. We prefer the latter, since the king and those who are loyal to him, who are associated in thought with צדּיק, are compared to the שׁתות. The construction of the clause beginning with כּי is like Job 38:41. The fut. has a present signification. The perf. in the principal clause, as it frequently does elsewhere (e.g., Psa 39:8; Psa 60:11; Gen 21:7; Num 23:10; Job 12:9; 2Ki 20:9) in interrogative sentences, corresponds to the Latin conjunctive (here quid fecerit), and is to be expressed in English by the auxiliary verbs: when the bases of the state are shattered, what can the righteous do? he can do nothing. And all counter-effort is so useless that it is well to be as far from danger as possible.

Verses 4-6

The words of David's counsellors who fear for him are now ended. And David justifies his confidence in God with which he began his song. Jahve sits enthroned

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above all that takes place on earth that disheartens those of little faith. At an infinite distance above the earth, and also above Jerusalem, now in rebellion, is a קדשׁ היכל קד, Psa 18:7; Psa 29:9, and in this holy temple is Jahve, the Holy One. Above the earth are the heavens, and in heaven is the throne of Jahve, the King of kings. And this temple, this palace in the heavens, is the place whence issues the final decision of all earthly matters, Hab 2:20; Mic 1:2. For His throne above is also the super-terrestrial judgment-seat, Psa 9:8; Psa 103:19. Jahve who sits thereon is the all-seeing and omniscient One. חזה prop. to split, cf. cernere, is used here according to its radical meaning, of a sharp piercing glance. בּחן prop. to try metals by fire, of a fixed and penetrating look that sees into a thing to the foundation of its inmost nature. The mention of the eyelids is intentional. When we observe a thing closely or ponder over it, we draw the eyelids together, in order that our vision may be more concentrated and direct, and become, as it were, one ray piercing through the object. Thus are men open to the all-seeing eyes, the all-searching looks of Jahve: the just and the unjust alike. He tries the righteous, i.e., He knows that in the depth of his soul there is an upright nature that will abide all testing (Psa 17:3; Job 23:10), so that He lovingly protects him, just as the righteous lovingly depends upon Him. And His soul hates (i.e., He hates him with all the energy of His perfectly and essentially holy nature) the evil-doer and him that delights in the violence of the strong towards the weak. And the more intense this hatred, the more fearful will be the judgments in which it bursts forth.
Psa 11:7, which assumes a declaration of something that is near at hand, is opposed to our rendering the voluntative form of the fut., ימטר, as expressive of a wish. The shorter form of the future is frequently indicative in the sense of the future, e.g., Psa 72:13, or of the present, e.g., Psa 58:5, or of the past, Psa 18:12. Thus it here affirms a fact of the future which follows as a necessity from Psa 11:4, Psa 11:5. Assuming that פּהים might be equivalent to פּחמים, even then the Hebrew פּחם, according to the general usage of the language, in distinction from גּחלת, does not denote burning, but black coals. It ought therefore to have been אשׁ פּחמי. Hitzig

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reads פּהים from פּיח ashes; but a rain of ashes is no medium of punishment. Böttcher translates it “lumps” according to Exo 39:3; Num 17:3; but in these passages the word means thin plates. We adhere to the signification snares, Job 22:10, cf. Job 21:17, Pro 27:5; and following the accentuation, we understand it to be a means of punishment by itself. First of all descends a whole discharge of missiles which render all attempt at flight impossible, viz., lightnings; for the lightning striking out its course and travelling from one point in the distance, bending itself like a serpent, may really be compared to a snare, or noose, thrown down from above. In addition to fire and brimstone (Gen 19:24) we have also רוּח זלעפות. The lxx renders it πνεῦμα καταιγίδος, and the Targum זעפא עלעוּלא, procella turbinea. The root is not לעף, which cannot be sustained as a cognate form of להב, לאב to burn, but זעף, which (as 1Sa 5:10 shows) exactly corresponds to the Latin aestuare which combines in itself the characteristics of heat and violent motion, therefore perhaps: a wind of flames, i.e., the deadly simoom, which, according to the present division of the verse is represented in connection with אשׁ וגפרית, as the breath of the divine wrath pouring itself forth like a stream of brimstone, Isa 30:33. It thus also becomes clear how this can be called the portion of their cup, i.e., what is adjudged to them as the contents of their cup which they must drain off. מנת (only found in the Davidic Psalms, with the exception of 2Ch 31:4) is both absolutivus and constructivus according to Olshausen (§§108, c, 165, i), and is derived from manajath, or manawath, which the original feminine termination ath, the final weak radical being blended with it. According to Hupfeld it is constr., springing from מנית, like קצת (in Dan. and Neh.) form קצות. But probably it is best to regard it as = מנות or מנית, like גּלות = גּלות.
Thus then Jahve is in covenant with David. Even though he cannot defend himself against his enemies, still, when Jahve gives free course to His hatred in judgment, they will then have to do with the powers of wrath and death, which they will not be able to escape. When the closing distich bases this different relation of God towards the righteous and the unrighteous and this judgment of the

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latter on the righteousness of God, we at once perceive what a totally different and blessed end awaits the righteous. As Jahve Himself is righteous, so also on His part (1Sa 12:7; Mic 6:5, and frequently) and on the part of man (Isa 33:15) He loves צדקות, the works of righteousness. The object of אהב (= אהב) stands at the head of the sentence, as in Psa 99:4, cf. Psa 10:14. In Psa 11:7 ישׂר designates the upright as a class, hence it is the more natural for the predicate to follow in the plur. (cf. Psa 9:7; Job 8:19) than to precede as elsewhere (Pro 28:1; Isa 16:4). The rendering: “His countenance looks upon the upright man” (Hengst. and others) is not a probable one, just because one expects to find something respecting the end of the upright in contrast to that of the ungodly. This rendering is also contrary to the general usage of the language, according to which פנים is always used only as that which is to be seen, not as that which itself sees. It ought to have been עינימו, Psa 33:18; Psa 34:16; Job 36:7. It must therefore be translated according to Psa 17:15; Psa 140:13 : the upright (quisquis probus est) shall behold His countenance. The pathetic form פנימו instead of פּניו was specially admissible here, where God is spoken of (as in Deu 33:2, cf. Isa 44:15). It ought not to be denied any longer that mo is sometimes (e.g., Job 20:23, cf. Job 22:2; Job 27:23) a dignified singular suffix. To behold the face of God is in itself impossible to mortals without dying. But when God reveals Himself in love, then He makes His countenance bearable to the creature. And to enjoy this vision of God softened by love is the highest honour God in His mercy can confer on a man; it is the blessedness itself that is reserved for the upright, 140:14. It is not possible to say that what is intended is a future vision of God; but it is just as little possible to say that it is exclusively a vision in this world. To the Old Testament conception the future עולם is certainly lost in the night of Sheôl. But faith broke through this night, and consoled itself with a future beholding of God, Job 19:26. The redemption of the New Testament has realised this aspiration of faith, since the Redeemer has broken through the night of the realm of the dead, has borne on high with Him the

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Old Testament saints, and translated them into the sphere of the divine love revealed in heaven.

Psalm 12

Lament and Consolation in the Midst of Prevailing Falsehood

Psa 11:1-7 is appropriately followed by Psa 12:1-8, which is of a kindred character: a prayer for the deliverance of the poor and miserable in a time of universal moral corruption, and more particularly of prevailing faithlessness and boasting. The inscription: To the Precentor, on the Octave, a Psalm of David points us to the time when the Temple music was being established, i.e., the time of David - incomparably the best age in the history of Israel, and yet, viewed in the light of

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the spirit of holiness, an age so radically corrupt. The true people of Jahve were even then, as ever, a church of confessors and martyrs, and the sighing for the coming of Jahve was then not less deep than the cry “Come, Lord Jesus!” at the present time.
This Psa 12:1-8 together with Psa 2:1-12 is a second example of the way in which the psalmist, when under great excitement of spirit, passes over into the tone of one who directly hears God's words, and therefore into the tone of an inspired prophet. Just as lyric poetry in general, as being a direct and solemn expression of strong inward feeling, is the earliest form of poetry: so psalm-poetry contains in itself not only the mashal, the epos, and the drama in their preformative stages, but prophecy also, as we have it in the prophetic writings of its most flourishing period, has, as it were, sprung from the bosom of psalm-poetry. It is throughout a blending of prophetical epic and subjective lyric elements, and is in many respects the echo of earlier psalms, and even in some instances (as e.g., Isa 12:1-6; Hab 3:1) transforms itself into the strain of a psalm. Hence Asaph is called החזה in 2Ch 29:30, not from the special character of his Psalms, but from his being a psalmist in general; for Jeduthun has the same name given to him in 2Ch 35:15, and נבּא in 1Ch 25:2. (cf. προφητεύειν, Luk 1:67) is used directly as an epithet for psalm-singing with accompaniment-a clear proof that in prophecy the co-operation of a human element is no less to be acknowledged, that the influence of a divine element in psalm-poesy.
The direct words of Jahve, and the psalmist's Amen to them, form the middle portion of this Psalm-a six line strophe, which is surrounded by four line strophes.

Verses 1-2

Psa 12:1-2 (Heb.: 12:2-3) The sigh of supplication, הושׁיעה, has its object within itself: work deliverance, give help; and the motive is expressed by the complaint which follows. The verb גּמר to complete, means here, as in Psa 7:10, to have an end; and the ἁπ. λεγ. פּסס is equivalent to אפס in Psa 77:9, to come to the extremity, to cease. It is at once clear from the predicate being placed first in the plur., that אמוּנים in this passage is not an abstractum, as e.g., in Pro 13:17; moreover the parallelism is against it, just as in Pro 31:24. חסיד

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is the pious man, as one who practises חסד towards God and man. אמוּן, primary form אמוּן (plur. אמונים; whereas from אמוּן we should expect אמוּנים), - used as an adjective (cf. on the contrary Deu 32:20) here just as in Pro 31:24, 2Sa 20:19, - is the reliable, faithful, conscientious man, literally one who is firm, i.e., whose word and meaning is firm, so that one can rely upon it and be certain in relation to it.^[107]
We find similar complaints of the universal prevalence of wickedness in Mic 7:2; Isa 57:1; Jer 7:28, and elsewhere. They contain their own limitation. For although those who complain thus without pharisaic self-righteousness would convict themselves of being affected by the prevailing corruption, they are still, in their penitence, in their sufferings for righteousness' sake, and in their cry for help, a standing proof that humanity has not yet, without exception, become a massa perdita. That which the writer especially laments, is the prevailing untruthfulness. Men speak שׁוא (= שׁוא from שׁוא), desolation and emptiness under a disguise that conceals its true nature, falsehood (Psa 41:7), and hypocrisy (Job 35:13), ἕκαστος πρὸς τὸν πλησίον αὐτοῦ (lxx, cf. Eph 4:25, where the greatness of the sin finds its confirmation according to the teaching of the New Testament: ὅτι ἐσμὲν ἀλλήλων μέλη). They speak lips of smoothnesses (חלקות, plural from חלקה, laevitates, or from חלק, laevia), i.e., the smoothest, most deceitful language (accusative of the object as in Isa 19:18) with a double heart, inasmuch, namely, as the meaning they deceitfully express to others, and even to themselves, differs from the purpose they actually cherish, or even (cf. 1Ch 12:33 בלא לב ולב, and Jam 1:8 δίψυχος, wavering) inasmuch as the purpose they now so flatteringly put forth quickly changes to the very opposite.

Verses 3-4

Psa 12:3-4 (Heb.: 12:4-5) In this instance the voluntative has its own proper signification: may He root out (cf. Psa 109:15, and the oppositive Psa 11:6). Flattering lips and a vaunting tongue are

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one, insofar as the braggart becomes a flatterer when it serves his own selfish interest. אשׁר refers to lips and tongue, which are put for their possessors. The Hiph. הגבּיר may mean either to impart strength, or to give proof of strength. The combination with ל, not בּ, favours the former: we will give emphasis to our tongue (this is their self-confident declaration). Hupfeld renders it, contrary to the meaning of the Hiph.: over our tongue we have power, and Ewald and Olshausen, on the ground of an erroneous interpretation of Dan 9:27, render: we make or have a firm covenant with our tongue. They describe their lips as being their confederates (את as in 2Ki 9:32), and by the expression “who is lord over us” they declare themselves to be absolutely free, and exalted above all authority. If any authority were to assert itself over them, their mouth would put it down and their tongue would thrash it into submission. But Jahve, whom this making of themselves into gods challenges, will not always suffer His own people to be thus enslaved.

Verses 5-6

Psa 12:5-6 (Heb.: 12:6-7) In Psa 12:6 the psalmist hears Jahve Himself speak; and in Psa 12:7 he adds his Amen. The two מן in Psa 12:6 denote the motive, עתּה the decisive turning-point from forebearance to the execution of judgment, and ימר the divine determination, which has just now made itself audible; cf. Isaiah's echo of it, Isa 33:10. Jahve has hitherto looked on with seeming inactivity and indifference, now He will arise and place in ישׁע, i.e., a condition of safety (cf. שׂים בּחיּים Psa 66:9), him who languishes for deliverance. It is not to be explained: him whom he, i.e., the boaster, blows upon, which would be expressed by יפיח בּו, cf. Psa 10:5; but, with Ewald, Hengstenberg, Olshausen, and Böttcher, according to Hab 2:3, where הפיח ל occurs in the sense of panting after an object: him who longs for it. יפיח is, however, not a participial adjective = יפח, but the fut., and יפיח לו is therefore a relative clause occupying the place of the object, just as we find the same thing occurring in Job 24:19; Isa 41:2, Isa 41:25, and frequently. Hupfeld's rendering: “in order that he may gain breath (respiret)” leaves אשׁית without an object, and accords more with Aramaic and Arabic than with

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Hebrew usage, which would express this idea by ינוּח לו or ירוח לו.
In Psa 12:7 the announcement of Jahve is followed by its echo in the heart of the seer: the words (אמרות instead of אמרות by changing the Shebâ which closes the syllable into an audible one, as e.g., in אשׁרי) of Jahve are pure words, i.e., intended, and to be fulfilled, absolutely as they run without any admixture whatever of untruthfulness. The poetical אמרה (after the form זמרה) serves pre-eminently as the designation of the divine power-words of promise. The figure, which is indicated in other instances, when God's word is said to be צרוּפה (Psa 18:31; Psa 119:140; Pro 30:5), is here worked out: silver melted and thus purified בּעליל לארץ. עליל signifies either a smelting-pot from עלל, Arab. gll, immittere, whence also על (Hitz.); or, what is more probable since the language has the epithets כוּר and מצרף for this: a workshop, from עלל, Arab. ‛ll , operari (prop. to set about a thing), first that which is wrought at (after the form מעיל, פּסיל, שׁביל), then the place where the work is carried on. From this also comes the Talm. בּעליל = בּעליל manifeste, occurring in the Mishna Rosh ha-Shana 1. 5 and elsewhere, and which in its first meaning corresponds to the French en effet.^[108]
According to this, the ל in לארץ is not the ל of property: in a fining-pot built into the earth, for which לארץ without anything further would be an inadequate and colourless expression. But in accordance with the usual meaning of לארץ as a collateral definition it is: smelted (purified) down to the earth. As Olshausen observes on this subject, “Silver that is purified in the furnace and flows down to the ground can be seen in every smelting hut; the pure liquid silver flows down out of the smelting furnace, in which the ore is piled up.” For it cannot be ל of reference: “purified with respect to the earth,” since ארץ does not denote the earth as a material and cannot therefore mean an earthy element. We ought then to read לאבץ, which would not mean “to a white brilliancy,” i.e., to a pure bright mass (Böttch.), but “with

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respect to the stannum, lead” (vid., on Isa 1:25). The verb זקק to strain, filter, cause to ooze through, corresponds to the German seihen, seigen, old High German sihan, Greek σακκεῖν (σακκίζειν), to clean by passing through a cloth as a strainer, שׂק. God's word is solid silver smelted and leaving all impurity behind, and, as it were, having passed seven times through the smelting furnace, i.e., the purest silver, entirely purged from dross. Silver is the emblem of everything precious and pure (vid., Bähr, Symbol. i. 284); and seven is the number indicating the completion of any process (Bibl. Psychol. S. 57, transl. p. 71).

Verses 7-8

Psa 12:7-8 (Heb.: 12:8-9) The supplicatory complaint contained in the first strophe has passed into an ardent wish in the second; and now in the fourth there arises a consolatory hope based upon the divine utterance which was heard in the third strophe. The suffix eem in Psa 12:8 refers to the miserable and poor; the suffix ennu in Psa 12:8 (him, not: us, which would be pointed תצרנוּ, and more especially since it is not preceded by תשׁמרנוּ) refers back to the man who yearns for deliverance mentioned in the divine utterance, Psa 12:6. The “preserving for ever” is so constant, that neither now nor at any future time will they succumb to this generation. The oppression shall not become a thorough depression, the trial shall not exceed their power of endurance. What follows in Psa 12:8 is a more minute description of this depraved generation. דּור is the generation whole and entire bearing one general character and doing homage to the one spirit of the age (cf. e.g., Pro 30:11-14, where the characteristics of a corrupt age are portrayed). זוּ (always without the article, Ew. §293, a) points to the present and the character is has assumed, which is again described here finally in a few outlines of a more general kind than in Psa 12:3. The wicked march about on every side (התחלּך used of going about unopposed with an arrogant and vaunting mien), when (while) vileness among ()ל the children of men rises to eminence (רוּם as in Pro 11:11, cf. משׁל Pro 29:2), so that they come to be under its dominion. Vileness is called זלּוּת from זלל (cogn. דּלל) to be supple and lax, narrow, low, weak and worthless. The form is passive just as is the Talm. זילוּת (from זיל = זליל), and it

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is the epithet applied to that which is depreciated, despised, and to be despised; here it is the opposite of the disposition and conduct of the noble man, נדיב, Isa 32:8, - a baseness which is utterly devoid not only of all nobler principles and motives, but also of all nobler feelings and impulses. The כּ of כּרם is not the expression of simultaneousness (as e.g., in Pro 10:25): immediately it is exalted - for then Psa 12:8 would give expression to a general observation, instead of being descriptive - but כּרם is equivalent to בּרם, only it is intentionally used instead of the latter, to express a coincidence that is based upon an intimate relation of cause and effect, and is not merely accidental. The wicked are puffed up on all sides, and encompass the better disposed on every side as their enemies. Such is the state of things, and it cannot be otherwise at a time when men allow meanness to gain the ascendency among and over them, as is the case at the present moment. Thus even at last the depressing view of the present prevails in the midst of the confession of a more consolatory hope. The present is gloomy. But in the central hexastich the future is lighted up as a consolation against this gloominess. The Psalm is a ring and this central oracle is its jewel.

Psalm 13

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6 And as for me, in Thy mercy do I trust, My heart shall rejoice at Thy salvation; I will sing of Jahve, because He hath dealt bountifully with me.
The ירוּם of the personal cry with which David opens Psa 13:1-6 harmonizes with כּרם of the general lament which he introduces into Psa 12:1-8; and for this reason the collector has coupled these two Psalms together. Hitzig assigns Psa 13:1-6 to the time when Saul posted watchers to hunt David from place to place, and when, having been long and unceasingly persecuted, David dared to cherish a hope of escaping death only by indefatigable vigilance and endurance. Perhaps this view is correct. The Psalm consists of three strophes, or if it be preferred, three groups of decreasing magnitude. A long deep sigh is followed, as from a relieved breast, by an already much more gentle and half calm prayer; and this again by the believing joy which anticipates the certainty of being answered. This song as it were casts up constantly lessening waves, until it becomes still as the sea when smooth as a mirror, and the only motion discernible at last is that of the joyous ripple of calm repose.

Verses 1-2

Psa 13:1-2 (Heb.: 13:2-3) The complicated question: till when, how long...for ever (as in Psa 74:10; Psa 79:5; Psa 89:47), is the expression of a complicated condition of soul, in which, as Luther briefly and forcibly describes it, amidst the feeling of anguish under divine wrath “hope itself despairs and despair nevertheless begins to hope.” The self-contradiction of the question is to be explained by the conflict which is going on within between the flesh and the spirit. The dejected heart thinks: God has forgotten me for ever. But the spirit, which thrusts away this thought, changes it into a question which sets upon it the mark of a mere appearance not a reality: how long shall it seem as though Thou forgettest me for ever? It is in the nature of the divine wrath, that the feeling of it is always accompanied by an impression that it will last for ever; and consequently it becomes a foretaste of hell itself. But faith holds fast the love that

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is behind the wrath; it sees in the display of anger only a self-masking of the loving countenance of the God of love, and longs for the time when this loving countenance shall be again unveiled to it. Thrice does David send forth this cry of faith out of the inmost depths of his spirit. To place or set up contrivances, plans, or proposals in his soul, viz., as to the means by which he may be able to escape from this painful condition, is equivalent to, to make the soul the place of such thoughts, or the place where such thoughts are fabricated (cf. Pro 26:24). One such עצה chases the other in his soul, because he recognises the vanity of one after another as soon as they spring up. With respect to the יומם which follows, we must think of these cares as taking possession of his soul in the night time; for the night leaves a man alone with his affliction and makes it doubly felt by him. It cannot be proved from Eze 30:16 (cf. Zep 2:4 בּצּהרים), that יומם like יום (Jer 7:25, short for יום יום) may mean “daily” (Ew. §313, a). יומם does not mean this here, but is the antithesis to לילה which is to be supplied in thought in Psa 13:3. By night he proposes plan after plan, each one as worthless as the other; and by day, or all the day through, when he sees his distress with open eyes, sorrow (יגון) is in his heart, as it were, as the feeling the night leaves behind it and as the direct reflex of his helpless and hopeless condition. He is persecuted, and his foe is in the ascendant. רוּם is both to be exalted and to rise, raise one's self, i.e., to rise to position and arrogantly to assume dignity to one's self (sich brüsten). The strophe closes with ‛ad - āna which is used for the fourth time.

Verses 3-4

Psa 13:3-4 (Heb.: 13:4-5) In contrast to God's seeming to have forgotten him and to wish neither to see nor know anything of his need, he prays: הבּיטה (cf. Isa 63:15). In contrast to his being in perplexity what course to take and unable to help himself, he prays: ענני, answer me, who cry for help, viz., by the fulfilment of my prayer as a real, actual answer. In contrast to the triumphing of his foe: האירה עיני, in order that the triumph of his enemy may not be made complete by his dying. To lighten the eyes that are dimmed with sorrow and ready to break, is equivalent to, to impart new life (Ezr 9:8), which is reflected in the fresh clear

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brightness of the eye (1Sa 14:27, 1Sa 14:29). The lightening light, to which האיר points, is the light of love beaming from the divine countenance, Psa 31:17. Light, love, and life are closely allied notions in the Scriptures. He, upon whom God looks down in love, continues in life, new powers of life are imparted to him, it is not his lot to sleep the death, i.e., the sleep of death, Jer 51:39, Jer 51:57, cf. Psa 76:6. המּות is the accusative of effect or sequence: to sleep so that the sleep becomes death (lxx εἰς θάνατον), Ew. §281, e. Such is the light of life for which he prays, in order that his foe may not be able at last to say יכלתּיו (with accusative object, as in Jer 38:5) = יכלתּי לו, Psa 129:2, Gen 32:26, I am able for him, a match for him, I am superior to him, have gained the mastery over him. כּי, on account of the future which follows, had better be taken as temporal (quum) than as expressing the reason (quod), cf. בּמוט רגלי, Psa 38:17.

Verses 5-6

Psa 13:5-6 (Heb.: 13:6) Three lines of joyous anticipation now follow the five of lament and four of prayer. By יאני he sets himself in opposition to his foes. The latter desire his death, but he trusts in the mercy of God, who will turn and terminate his affliction. בּטח בּ denotes faith as clinging fast to God, just as חסה בּ denotes it as confidence which hides itself in Him. The voluntative יגל pre-supposes the sure realisation of the hope. The perfect in Psa 13:6 is to be properly understood thus: the celebration follows the fact that inspires him to song. גּמל על to do good to any one, as in Psa 116:7; Psa 119:17, cf. the radically cognate (על) גּמר Psa 57:3. With the two iambics gamal‛alaj the song sinks to rest. In the storm-tossed soul of the suppliant all has now become calm. Though it rage without as much now as ever - peace reigns in the depth of his heart.

Psalm 14

The Prevailing Corruption and the Redemption Desired

1 THE fool hath said in his heart: "There is no God»; Corrupt, abominable are their doings, There is none that doeth good.

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2 Jahve looketh down from heaven upon the children of men To see if there be any that hare understanding, If any that seek after God. 3 They are all fallen away, altogether they are corrupt, There is none that doeth good, Not even one. 4 "Are they so utterly devoid of understanding, all the workers of iniquity, Who eating up my people, eat up bread, They call not on Jahve?" 5 Then were they in great fear, For God is in the righteous generation. 6 Would ye bring to shame the counsel of the afflicted, For Jahve is indeed his refuge 1 7 Oh that the salvation of Israel were come out of ZionI When Jahve turneth the captivity of His people, Jacob shall rejoice, Israel shall be glad.
Just as the general lamentation of Psa 12:1-8 assumes a personal character in Psa 13:1-6, so in Psa 14:1-7 it becomes again general; and the personal desire יגל לבּי, Psa 13:5, so full of hope, corresponds to יגל יעקב, which is extended to the whole people of God in Psa 14:7. Moreover, Psa 14:1-7, as being a gloomy picture of the times in which the dawn of the divine day is discernible in the background, is more closely allied to Psa 12:1-8 than to Psa 13:1-6, although this latter is not inserted between them without some recognised reason. In the reprobation of the moral and religious character of the men of the age, which Psa 14:1-7 has in common with Psa 12:1-8, we at once have a confirmation of the לדוד. But Psa 14:7 does not necessitate our coming down to the time of the Exile.
In Psa 53:1-6 we find this Psalm which is Jehovic, occurring again as Elohimic. The position of Psa 14:1-7 in the primary collection favours the presumption, that it is the earlier and more original composition. And since this presumption will bear the test of a critical comparison

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of the two Psalms, we may leave the treatment of Psa 53:1-6 to its proper place, without bringing it forward here. It is not as though Psa 14:1-7 were intact. It is marked out as seven three-line verses, but Psa 14:5 and Psa 14:6, which ought to be the fifth and sixth three lines, are only two; and the original form appears to be destroyed by some deficiency. The difficulty is got over in Psa 53:1-6, by making the two two-line verses into one three-line verse, so that it consists only of six three-line verses. And in that Psalm the announcement of judgment is applied to foreign enemies, a circumstance which has influenced some critics and led them astray in the interpretation of Psa 14:1-7.

Verse 1

The perfect אמר, as in Psa 1:1; Psa 10:3, is the so-called abstract present (Ges. §126, 3), expressing a fact of universal experience, inferred from a number of single instances. The Old Testament language is unusually rich in epithets for the unwise. The simple, פּתי, and the silly, כּסיל, for the lowest branches of this scale; the fool, אויל, and the madman, הולל, the uppermost. In the middle comes the notion of the simpleton or maniac, נבל - a word from the verbal stem נבל which, according as that which forms the centre of the group of consonants lies either in נב (Genesis S. 636), or in בל (comp. אבל, אול, אמל, קמל), signifies either to be extended, to relax, to become frail, to wither, or to be prominent, eminere, Arab. nabula; so that consequently נבל means the relaxed, powerless, expressed in New Testament language: πνεῦμα οὐκ ἔχοντα. Thus Isaiah (Isa 32:6) describes the נבל: “a simpleton speaks simpleness and his heart does godless things, to practice tricks and to say foolish things against Jahve, to leave the soul of the hungry empty, and to refuse drink to the thirsty.” Accordingly נבל is the synonym of לץ the scoffer (vid., the definition in Pro 21:24). A free spirit of this class is reckoned according to the Scriptures among the empty, hollow, and devoid of mind. The thought, אין אלהים, which is the root of the thought and action of such a man, is the climax of imbecility. It is not merely practical atheism, that is intended by this maxim of the נבל. The heart according to Scripture language is not only the seat of volition, but also of thought. The נבל is

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not content with acting as though there were no God, but directly denies that there is a God, i.e., a personal God. The psalmist makes this prominent as the very extreme and depth of human depravity, that there can be among men those who deny the existence of a God. The subject of what follows are, then, not these atheists but men in general, among whom such characters are to be found: they make the mode of action, (their) doings, corrupt, they make it abominable. עלילה, a poetical brevity of expression for עלילותם, belongs to both verbs, which have Tarcha and Mercha (the two usual conjunctives of Mugrash) in correct texts; and is in fact not used as an adverbial accusative (Hengstenberg and others), but as an object, since השׁהית is just the word that is generally used in this combination with עלילה Zep 3:7 or, what is the same thing, דּרך Gen 6:12; and התעיב (cf. 1Ki 21:26) is only added to give a superlative intensity to the expression. The negative: “there is none that doeth good” is just as unrestricted as in Psa 12:2. But further on the psalmist distinguishes between a דור צדיק, which experiences this corruption in the form of persecution, and the corrupt mass of mankind. He means what he says of mankind as κόσμος, in which, at first the few rescued by grace from the mass of corruption are lost sight of by him, just as in the words of God, Gen 6:5, Gen 6:12. Since it is only grace that frees any from the general corruption, it may also be said, that men are described just as they are by nature; although, be it admitted, it is not hereditary sin but actual sin, which springs up from it, and grows apace if grace do not interpose, that is here spoken of.

Verse 2

The second tristich appeals to the infallible decision of God Himself. The verb השׁקיף means to look forth, by bending one's self forward. It is the proper word for looking out of a window, 2Ki 9:30 (cf. Niph. Jdg 5:28, and frequently), and for God's looking down from heaven upon the earth, Psa 102:20, and frequently; and it is cognate and synonymous with השׁגּיח, Psa 33:13, Psa 33:14; cf. moreover, Sol 2:9. The perf. is used in the sense of the perfect only insofar as the divine survey is antecedent to its result as given in Psa 14:3. Just as השׁהיתוּ reminds one of the history of the Flood, so does לראות of the history of the

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building of the tower of Babel, Gen 11:5, cf. Psa 18:21. God's judgment rests upon a knowledge of the matter of fact, which is represented in such passages after the manner of men. God's all-seeing, all-piercing eyes scrutinise the whole human race. Is there one who shows discernment in thought and act, one to whom fellowship with God is the highest good, and consequently that after which he strives? - this is God's question, and He delights in such persons, and certainly none such would escape His longing search. On את־אלהים, τὸν Θεόν, vid., Ges. §117, 2.

Verse 3

The third tristich bewails the condition in which He finds humanity. The universality of corruption is expressed in as strong terms as possible. הכּל they all (lit., the totality); יחדּו with one another (lit., in its or their unions, i.e., universi); אין גּם־אחד not a single one who might form an exception. סר (probably not 3 praet. but partic., which passes at once into the finite verb) signifies to depart, viz., from the ways of God, therefore to fall away (ἀποστάτης). נאלח, as in Job 15:16, denotes the moral corruptness as a becoming sour, putrefaction, and suppuration. Instead of אין גּם־אחד, the lxx translates οὐκ ἔστιν ἕως ἑνός (as though it were עד־אחד, which is the more familiar form of expression). Paul quotes the first three verses of this Psalm (Rom 3:10-12) in order to show how the assertion, that Jews and heathen all are included under sin, is in accordance with the teaching of Scripture. What the psalmist says, applies primarily to Israel, his immediate neighbours, but at the same time to the heathen, as is self-evident. What is lamented is neither the pseudo-Israelitish corruption in particular, nor that of the heathen, but the universal corruption of man which prevails not less in Israel than in the heathen world. The citations of the apostle which follow his quotation of the Psalm, from τάφος ἀνεῳγμένος to ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν were early incorporated in the Psalm in the Κοινή of the lxx. They appear as an integral part of it in the Cod. Alex., in the Greco-Latin Psalterium Vernonense, and in the Syriac Psalterium Mediolanense. They are also found in Apollinaris' paraphrase of the Psalms as a later interpolation; the Cod. Vat. has them in the margin; and the words σύντπιμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν have found admittance

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in the translation, which is more Rabbinical than Old Hebrew, מזּל רע וּפגע רע בּדרכיהם even in a Hebrew codex (Kennicott 649). Origen rightly excluded this apostolic Mosaic work of Old Testament testimonies from his text of the Psalm; and the true representation of the matter is to be found in Jerome, in the preface to the xvi. book of his commentary on Isaiah.^[109]

Verse 4

Thus utterly cheerless is the issue of the divine scrutiny. It ought at least to have been different in Israel, the nation of the positive revelation. But even there wickedness prevails and makes God's purpose of mercy of none effect. The divine outburst of indignation which the psalmist hears here, is applicable to the sinners in Israel. Also in Isa 3:13-15 the Judge of the world addresses Himself to the heads of Israel in particular. This one feature of the Psalm before us is raised to the consistency of a special prophetic picture in the Psalm of Asaph, Psa 82:1-8. That which is here clothed in the form of a question, הלא ידעוּ, is reversed into an assertion in Psa 82:5 of that Psalm. It is not to be translated: will they not have to feel (which ought to be ידעוּ); but also not as Hupfeld renders it: have they not experienced. “Not to know” is intended to be used as absolutely in the signification non sapere, and consequently insipientem esse, as it is in Psa 82:5; Psa 73:22; Psa 92:7; Isa 44:18, cf. 9, Isa 45:20, and frequently. The perfect is to be judged after the analogy of novisse (Ges. §126, 3), therefore it is to be rendered: have they attained to no knowledge, are they devoid of all knowledge, and therefore like the brutes, yea, according to Isa 1:2-3 even worse than the brutes, all the workers of iniquity? The two clauses which follow are, logically at least, attributive clauses. The subordination of אכלוּ לחם to the participle as a circumstantial clause in the sense of כּאכל לחם is syntactically inadmissible; neither can אכלו לחם, with Hupfeld, be understood of a brutish and secure passing away of life; for, as Olshausen, rightly observes אכל לחם does not signify to feast and carouse, but simply to eat, take a meal. Hengstenberg correctly translates it “

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who eating my people, eat bread,” i.e., who think that they are not doing anything more sinful, - indeed rather what is justifiable, irreproachable and lawful to them, - than when they are eating bread; cf. the further carrying out of this thought in Mic 3:1-3 (especially Mic 3:3 extr.: “just as in the pot and as flesh within the caldron.”). Instead of לא קראוּ ה Jeremiah says in Jer 10:21 (cf. however, Jer 10:25): לא דרשׁוּ ואת־ה. The meaning is like that in Hos 7:7. They do not pray as it becomes man who is endowed with mind, therefore they are like cattle, and act like beasts of prey.

Verse 5

When Jahve thus bursts forth in scorn His word, which never fails in its working, smites down these brutish men, who are without knowledge and conscience. The local demonstrative שׁם is used as temporal in this passage just as in Psa 66:6; Hos 2:17; Zep 1:14; Job 23:7; Job 35:12, and is joined with the perfect of certainty, as in Job 36:13, where it has not so much a temporal as a local sense. It does not mean “there = at a future time,” as pointing into the indefinite future, but “there = then,” when God shall thus speak to them in His anger. Intensity is here given to the verb פּחד by the addition of a substantival object of the same root, just as is frequently the case in the more elevated style, e.g., Hab 3:9; and as is done in other cases by the addition of the adverbial infinitive. Then, when God's long-suffering changes into wrath, terror at His judgement seizes them and they tremble through and through. This judgment of wrath, however, is on the other hand a revelation of love. Jahve avenges and thus delivers those whom He calls עמּי (My people); and who are here called דּור צדּיק, the generation of the righteous, in opposition to the corrupted humanity of the time (Psa 12:8), as being conformed to the will of God and held together by a superior spirit to the prevailing spirit of the age. They are so called inasmuch as דּור passes over from the signification generatio to that of genus hominum here and also elsewhere, when it is not merely a temporal, but a moral notion; cf. Psa 24:6; Psa 83:15; Psa 112:2, where it uniformly denotes the whole of the children of God who are in bondage in the world and longing for deliverance, not Israel collectively in antithesis to the Scythians and the heathen in general (Hitzig). ==Verse

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6==
The psalmist himself meets the oppressed full of joyous confidence, by reason of the self-manifestation of God in judgment, of which he is now become so confident and which so fills him with comfort. Instead of the sixth tristich, which we expected, we have another distich. The Hiph. הבישׁ with a personal object signifies: to put any one to shame, i.e., to bring it about that any one must be ashamed, e.g., Psa 44:8 (cf. Psa 53:6, where the accusative of the person has to be supplied), or absolutely: to act shamefully, as in the phrase used in Proverbs, בּן מיבישׁ (a prodigal son). It appears only here with a neuter accusative of the object, not in the signification to defame (Hitz.), - a meaning it never has (not even in Pro 13:5, where it is blended with הבאישׁ to make stinking, i.e., a reproach, Gen 34:30) - but to confound, put to shame = to frustrate (Hupf.), which is at once the most natural meaning in connection with עצת. But it is not to be rendered: ye put to shame, because..., for to what purpose is this statement with this inapplicable reason in support of it? The fut. תּבישׁוּ is used with a like shade of meaning as in Lev 19:17, and the imperative elsewhere; and כּי gives the reason for the tacitly implied clause, or if a line is really lost from the strophe, the lost clause (cf. Isa 8:9.): ye will not accomplish it. עצה is whatsoever the pious man, who as such suffers reproach, plans to do for the glory of his God, or even in accordance with the will of his God. All this the children of the world, who are in possession of worldly power, seek to frustrate; but viewed in the light of the final decision their attempt is futile: Jahve is his refuge, or, literally the place whither he flees to hide himself and finds a hiding or concealment (צל, Arab. dall, סתר, Arab. sitr, Arabic also drâ). מחסּהוּ has an orthophonic Dag., which obviates the necessity for the reading מחסּהוּ (cf. תּעלּים Psa 10:1, טעמּו Psa 34:1, לאסּר Psa 105:22, and similar instances).

Verse 7

This tristich sounds like a liturgical addition belonging to the time of the Exile, unless one is disposed to assign the whole Psalm to this period on account of it. For elsewhere in a similar connection, as e.g., in Psa 126:1-6, שׁוּב שׁבוּת means to turn the captivity, or to bring back the

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captives. שׁוּב has here, - as in Psa 126:4; Psa 2:3 (followed by את), cf. Eze 47:7, the Kal being preferred to the Hiph. השׁיב (Jer 32:44; Jer 33:11) in favour of the alliteration with שׁבוּת (from שׁבה to make any one a prisoner of war), - a transitive signification, which Hengstenberg (who interprets it: to turn back, to turn to the captivity, of God's merciful visitation), vainly hesitates to admit. But Isa 66:6, for instance, shows that the exiles also never looked for redemption anywhere but from Zion. Not as though they had thought, that Jahve still dwelt among the ruins of His habitation, which indeed on the contrary was become a ruin because He had forsaken it (as we read in Ezekiel); but the moment of His return to His people is also the moment when He entered again upon the occupation of His sanctuary, and His sanctuary, again appropriated by Jahve even before it was actually reared, is the spot whence issues the kindling of the divine judgment on the enemies of Israel, as well as the spot whence issues the brightness of the reverse side of this judgment, viz., the final deliverance, hence even during the Exile, Jerusalem is the point (the kibla) whither the eye of the praying captive was directed, Dan 6:11. There would therefore be nothing strange if a psalm-writer belonging to the Exile should express his longing for deliverance in these words: who gives = oh that one would give = oh that the salvation of Israel were come out of Zion! But since שׁוב שׁבות also signifies metaphorically to turn misfortune, as in Job 42:10; Eze 16:53 (perhaps also in Psa 85:2, cf. Psa 14:5), inasmuch as the idea of שׁבוּת has been generalised exactly like the German “Elend,” exile (Old High German elilenti = sojourn in another country, banishment, homelessness), therefore the inscribed לדוד cannot be called in question from this quarter. Even Hitzig renders: “if Jahve would but turn the misfortune of His people,” regarding this Psalm as composed by Jeremiah during the time the Scythians were in the land. If this rendering is possible, and that it is is undeniable, then we retain the inscription לדוד. And we do so the more readily, as Jeremiah's supposed authorship rests upon a non-recognition of his reproductive character, and the history of the

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prophet's times make no allusion to any incursion by the Scythians.
The condition of the true people of God in the time of Absolom was really a שׁבוּת in more than a figurative sense. But we require no such comparison with contemporary history, since in these closing words we have only the gathering up into a brief form of the view which prevails in other parts of the Psalm, viz., that the “righteous generation” in the midst of the world, and even of the so-called Israel, finds itself in a state of oppression, imprisonment, and bondage. If God will turn this condition of His people, who are His people indeed and of a truth, then shall Jacob rejoice and Israel be glad. It is the grateful duty of the redeemed to rejoice. - And how could they do otherwise!

Psalm 15

The Conditions of Access to God

The preceding Psalm distinguished דור צדיק, a righteous generation, from the mass of the universal corruption, and closed with a longing for the salvation out of Zion. Psa 15:1-5 answers the question: who belongs to this דור צדיק, and whom

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shall the future salvation avail? Psa 24:1-10, composed in connection with the removal of the Ark to Zion, is very similar. The state of mind expressed in this Psalm exactly corresponds to the unhypocritical piety and genuine lowliness which were manifest in David in their most beauteous light on that occasion; cf. Psa 15:4 with 2Sa 6:19; Psa 15:4 with 2Sa 6:21. The fact, however, that Zion (Moriah) is called simply הר הקּדשׁ in Psa 15:1, rather favours the time of the Absolomic exile, when David was cut off from the sanctuary of his God, whilst it was in the possession of men the very opposite of those described in this Psalm (vid., Psa 4:6). Nothing can be maintained with any certainty except that the Psalm assumes the elevation of Zion to the special designation of “the holy mountain” and the removal of the Ark to the אהל erected there (2Sa 6:17). Isa 33:13-16 is a fine variation of this Psalm.

Verses 1-2

That which is expanded in the tristichic portion of the Psalm, is all contained in this distichic portion in nuce. The address to God is not merely a favourite form (Hupfeld), but the question is really, as its words imply, directed to God. The answer, however, is not therefore to be taken as a direct answer from God, as it might be in a prophetical connection: the psalmist addresses himself to God in prayer, he as it were reads the heart of God, and answers to himself the question just asked, in accordance with the mind of God. גּוּר and שׁכן which are usually distinguished from each other like παροικεῖν and κατοικεῖν in Hellenistic Greek, are alike in meaning in this instance. It is not a merely temporary גּוּר (Psa 61:5), but for ever, that is intended. The only difference between the two interchangeable notions is this, the one denotes the finding of an abiding place of rest starting from the idea of a wandering life, the other the possession of an abiding place of rest starting from the idea of settled family life.^[110]
The holy

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tabernacle and the holy mountain are here thought of in their spiritual character as the places of the divine presence and of the church of God assembled round the symbol of it; and accordingly the sojourning and dwelling there is not to be understood literally, but in a spiritual sense. This spiritual depth of view, first of all with local limitations, is also to be found in Psa 27:4-5; Psa 61:5. This is present even where the idea of earnestness and regularity in attending the sanctuary rises in intensity to that of constantly dwelling therein, Psa 65:5; Psa 84:4-5; while elsewhere, as in Psa 24:3, the outward materiality of the Old Testament is not exceeded. Thus we see the idea of the sanctuary at one time contracting itself within the Old Testament limits, and at another expanding more in accordance with the spirit of the New Testament; since in this matter, as in the matter of sacrifice, the spirit of the New Testament already shows signs of life, and works powerfully through its cosmical veil, without that veil being as yet rent. The answer to the question, so like the spirit of the New Testament in its intention, is also itself no less New Testament in its character: Not every one who saith Lord, Lord, but they who do the will of God, shall enjoy the rights of friendship with Him. But His will concerns the very substance of the Law, viz., our duties towards all men, and the inward state of the heart towards God.
In the expression הולך תמים (here and in Pro 28:18), תמים is either a closer definition of the subject: one walking as an upright man, like הולך רכיל one going about as a slanderer, cf. היּשׂר הולך Mic 2:7 “the upright as one walking;” or it is an accusative of the object, as in הולך צדקות Isa 33:15 : one who walks uprightness, i.e., one who makes uprightness his way, his mode of action; since תמים may mean integrum = integritas, and this is strongly favoured by הלכים בּתמים, which is used interchangeably with it in Psa 84:12 (those who walk in uprightness). Instead of עשׂה צדקה we have the poetical form of expression פּעל צדק. The characterising of the outward walk and action is followed in Psa 15:2 by the characterising of the inward nature: speaking truth in his heart, not: with his heart (not merely

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with his mouth); for in the phrase אמר בּלב, בּ is always the Beth of the place, not of the instrument-the meaning therefore is: it is not falsehood and deceit that he thinks and plans inwardly, but truth (Hitz.). We have three characteristics here: a spotless walk, conduct ordered according to God's will, and a truth-loving mode of thought.

Verses 3-5

The distich which contains the question and that containing the general answer are now followed by three tristichs, which work the answer out in detail. The description is continued in independent clauses, which, however, have logically the value of relative clauses. The perff. have the signification of abstract presents, for they are the expression of tried qualities, of the habitual mode of action, of that which the man, who is the subject of the question, never did and what consequently it is not his wont to do. רגל means to go about, whether in order to spie out (which is its usual meaning), or to gossip and slander (here, and the Piel in 2Sa 19:28; cf. רכל, רכיל). Instead בּלשׁנו we have על־לּשׁנו (with Dag. in the second ל, in order that it may be read with emphasis and not slurred over),^[111] because a word lies upon the tongue ere it is uttered, the speaker brings it up as it were from within on to his tongue or lips, Psa 16:4; Psa 50:16; Eze 36:3. The assonance of לרעהוּ רעה is well conceived. To do evil to him who is bound to us by the ties of kindred and friendship, is a sin which will bring its own punishment. קרוב is also the parallel word to רע in Exo 32:27. Both are here intended to refer not merely to persons of the same nation; for whatever is sinful in itself and under any circumstances whatever, is also sinful in relation to every man according to the morality of the Old Testament. The assertion of Hupfeld and others that נשׂא in conjunction with חרפּה means efferre = effari, is opposed by its combination with על and its use elsewhere in the phrase נשׁא חרפה “to bear reproach” (Psa 69:8). It means (since נשׁא is just as much tollere as ferre) to bring reproach on any one, or load any one with reproach. Reproach

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is a burden which is more easily put on than cast off; audacter calumniare, semper aliquid haeret.
In Psa 15:4 the interpretation “he is little in his own eyes, despised,” of which Hupfeld, rejecting it, says that Hitzig has picked it up out of the dust, is to be retained. Even the Targ., Saad., Aben-Ezra, Kimchi, Urbino (in his Grammar, אהל מועד) take נבזה בעיניו together, even though explaining it differently, and it is accordingly accented by Baer נמאס | נבזה בּע יניו (Mahpach, Asla Legarme, Rebia magnum).^[112]
God exalts him who is קטן בּעיניו,   1Sa 15:17. David, when he brought up the ark of his God, could not sufficiently degrade himself (נקל), and appeared שׁפל בּעניו,   2Sa 6:22. This lowliness, which David also confesses in Psa 131:1-3, is noted here and throughout the whole of the Old Testament, e.g., Isa 57:15, as a condition of being well-pleasing before God; just as it is in reality the chief of all virtues. On the other hand, it is mostly translated either, according to the usual accentuation, with which the Beth of בעיניו is dageshed: the reprobate is despised in his eyes (Rashi, Hupf.), or in accordance with the above accentuation: despised in his eyes is the reprobate (Maurer, Hengst., Olsh., Luzzatto); but this would say but little, and be badly expressed. For the placing together of two participles without an article, and moreover of similar meaning, with the design of the one being taken as subject and the other as predicate, is to be repudiated simply on the ground of style; and the difference among expositors shows how equivocal the expression is.
On the other hand, when we translate it: “despicable is he in his own eyes, worthy to be despised” (Ges. §134, 1), we can appeal to Psa 14:1, where השׁהיתוּ is intensified just in the same way by התעיבוּ, as נבזה is here by נמאס; cf. also Gen 30:31; Job 31:23; Isa 43:4. The antithesis of Psa 15:4

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to Psa 15:4 is also thus fully met: he himself seems to himself unworthy of any respect, whereas he constantly shows respect to others; and the standard by which he judges is the fear of God. His own fear of Jahve is manifest from the self-denying strictness with which he performs his vows. This sense of נשׁבּע להרע is entirely misapprehended when it is rendered: he swears to his neighbour (רע = רע), which ought to be לרענוּ, or: he swears to the wicked (and keeps to what he has thus solemnly promised), which ought to be לרע; for to what purpose would be the omission of the elision of the article, which is extremely rarely (Psa 36:6) not attended to in the classic style of the period before the Exile? The words have reference to Lev 5:4 : if any one swear, thoughtlessly pronouncing להרע או להיטיב, to do evil or to do good, etc. The subject spoken of is oaths which are forgotten, and the forgetting of which must be atoned for by an asham, whether the nature of the oath be something unpleasant and injurious, or agreeable and profitable, to the person making the vow. The retrospective reference of להרע to the subject is self-evident; for to injure another is indeed a sin, the vowing and performance of which, not its omission, would require to be expiated. On להרע = להרע vid., Ges. §67, rem. 6. The hypothetical antecedent (cf. e.g., 2Ki 5:13) is followed by ולא ימר is an apodosis. The verb המיר is native to the law of vows, which, if any one has vowed an animal in sacrifice, forbids both changing it for its money value (החליף) and exchanging it for another, be it טוב ברע או־רע בּטוב, Lev 27:10, Lev 27:33. The psalmist of course does not use these words in the technical sense in which they are used in the Law. Swearing includes making a vow, and לא ימר disavows not merely any exchanging of that which was solemnly promised, but also any alteration of that which was sworn: he does not misuse the name of God in anywise, לשּׁוא.

In Psa 15:5 the psalmist also has a passage of the Tôra before his mind, viz., Lev 25:37, cf. Exo 22:24; Deu 23:20; Eze 18:8. נתן בּנשׁך signifies to give a thing away in order to take usury (נשׁך( yrusu ekat ot r from נשׁך to bite, δάκνειν) for it. The receiver or demander of interest is משּׁיך, the

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one who pays interest נשׁוּך, the interest itself נשׁך. The trait of character described in Psa 15:5 also recalls the language of the Mosaic law: שׁחד לא לקח, the prohibition Exo 23:8; Deu 16:19; and על־נקי, the curse Deu 27:25 : on account of the innocent, i.e., against him, to condemn him. Whether it be as a loan or as a gift, he gives without conditions, and if he attain the dignity of a judge he is proof against bribery, especially with reference to the destruction of the innocent. And now instead of closing in conformity with the description of character already given: such a man shall dwell, etc., the concluding sentence takes a different form, moulded in accordance with the spiritual meaning of the opening question: he who doeth these things shall never be moved (ימּוט fut. Niph.), he stands fast, being upheld by Jahve, hidden in His fellowship; nothing from without, no misfortune, can cause his overthrow.

Psalm 16

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The preceding Psalm closed with the words לא ימּוט; this word of promise is repeated in Psa 16:8 as an utterance of faith in the mouth of David. We are here confronted by a pattern of the unchangeable believing confidence of a friend of God; for the writer of Psa 16:1-11 is in danger of death, as is to be inferred from the prayer expressed in Psa 16:1 and the expectation in Psa 16:10. But there is no trace of anything like bitter complaint, gloomy conflict, or hard struggle: the cry for help is immediately swallowed up by an overpowering and blessed consciousness and a bright hope. There reigns in the whole Psalm, a settled calm, an inward joy, and a joyous confidence, which is certain that everything that it can desire for the present and for the future it possesses in its God.
The Psalm is inscribed לדוד; and Hitzig also confesses that “David may be inferred from its language.” Whatever can mark a Psalm as Davidic we find combined in this Psalm: thoughts crowding together in compressed language, which becomes in Psa 16:4 bold even to harshness, but then becomes clear and moves more rapidly; an antiquated, peculiar, and highly poetic impress (אדני, my Lord, מנת, נחלת, שׁפר, תּומיך); and a well-devised grouping of the strophes. In addition to all these, there are manifold points of contact with indisputably genuine Davidic Psalms (comp. e.g., Psa 16:5 with Psa 11:6; Psa 16:10 with Psa 4:4; Psa 16:11 with Psa 17:15), and with indisputably ancient portions of the Pentateuch (Exo 23:13; Exo 19:6; Gen 49:6). Scarcely any other Psalm shows so clearly as this, what deep roots psalm-poetry

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has struck into the Tôra, both as it regards the matter and the language. Concerning the circumstances of its composition, vid., on Psa 30:1-12.
The superscription מכתּם לדוד, Psa 16:1-11 has in common with Psa 56:1. After the analogy of the other superscriptions, it must have a technical meaning. This at once militates against Hitzig's explanation, that it is a poem hitherto unknown, an ἀνέκδοτον, according to the Arabic mâktum, hidden, secret, just as also against the meaning keimee'lion, which says nothing further to help us. The lxx translates it στηλογραφία (εἰς στηλογραφίαν), instead of which the Old Latin version has tituli inscriptio (Hesychius τίτλος· πτυχίον ἐπίγραμμα ἔχον). That this translation accords with the tradition is shown by that of the Targum גּליפא תריצא sculptura recta (not erecta as Hupfeld renders it). Both versions give the verb the meaning כּתם insculpere, which is supported both by a comparison with כּתב, cogn. חצב, עצב, and by חתם imprimere (sigillum). Moreover, the sin of Israel is called נכתּם in Jer 2:22 (cf. Psa 17:1) as being a deeply impressed spot, not to be wiped out. If we now look more closely into the Michtam Psalms as a whole, we find they have two prevailing features in common. Sometimes significant and remarkable words are introduced by אמרתּי, וימר, דּבּר, Psa 16:2; 58:12; Psa 60:8, cf. Isa 38:10-11 (in Hezekiah's psalm, which is inscribed מכתּב = מכתּם as it is perhaps to be read); sometimes words of this character are repeated after the manner of a refrain, as in Psa 56:1-13 : I will not fear, what can man do to me! in Psa 57:1-11 : Be Thou exalted, Elohim, above the heavens, Thy glory above all the earth! and in Ps 59: For Elohim is my high tower, my merciful God. Hezekiah's psalm unites this characteristic with the other. Accordingly מכתם, like ἐπίγραμμα,^[113] appears to mean first of all an inscription and then to be equivalent to an inscription-poem or epigram, a poem containing pithy sayings; since in the Psalms of this order some expressive sentence, after the style of an inscription or a motto on a

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monument, is brought prominently forward, by being either specially introduced or repeated as a refrain.
The strophe-schema is 5. 5. 6. 7. The last strophe, which has grown to seven lines, is an expression of joyous hopes in the face of death, which extend onward even into eternity.

Verses 1-3

The Psalm begins with a prayer that is based upon faith, the special meaning of which becomes clear from Psa 16:10 : May God preserve him (which He is able to do as being אל, the Almighty, able to do all things), who has no other refuge in which he has hidden and will hide but Him. This short introit is excepted from the parallelism; so far therefore it is monostichic, - a sigh expressing everything in few words. And the emphatic pronunciation שׁמרני shāmereni harmonises with it; for it is to be read thus, just as in Psa 86:2; Psa 119:167 shāmerah (cf. on Isa 38:14 עשׁקה), according to the express testimony of the Masora.^[114]
The text of the next two verses (so it appears) needs to be improved in two respects. The reading אמרתּ as addressed to the soul (Targ.), cf. Lam 3:24., is opposed by the absence of any mention of the thing addressed. It rests upon a misconception of the defective form of writing, אמרתּ (Ges. §44, rem. 4). Hitzig and Ewald (§190, d) suppose that in such cases a rejection of the final vowel, which really occurs in the language of the people, after the manner of the Aramaic (אמרת or אמרת), lies at the bottom of the form. And it does really seem as though the frequent occurrence of this defective form (ידעת = ידעתי Psa 140:13; Job 42:2, בנית = בניתי 1Ki 8:48, עשׂית = עשׂיתי Eze 16:59, cf. 2Ki 18:20, אמרת now pointed אמרת, with Isa 36:5) has its occasion at least in some such cutting away of the i, peculiar to the language of the common people; although,

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if David wrote it so, אמרת is not intended to be read otherwise than it is in Psa 31:15; Psa 140:7.^[115]
First of all David gives expression to his confession of Jahve, to whom he submits himself unconditionally, and whom he sets above everything else without exception. Since the suffix of אדני (properly domini mei = domine mi, Gen 18:3, cf. Psa 19:2), which has become mostly lost sight of in the usage of the language, now and then retains its original meaning, as it does indisputably in Psa 35:23, it is certainly to be rendered also here: “Thou art my Lord” and not “Thou art the Lord.” The emphasis lies expressly on the “my.” It is the unreserved and joyous feeling of dependence (more that of the little child, than of the servant), which is expressed in this first confession. For, as the second clause of the confession says: Jahve, who is his Lord, is also his benefactor, yea even his highest good. The preposition על frequently introduces that which extends beyond something else, Gen 48:22 (cf. Psa 89:8; Psa 95:3), and to this passage may be added Gen 31:50; Gen 32:12; Exo 35:22; Num 31:8; Deu 19:9; Deu 22:6, the one thing being above, or co-ordinate with, the other. So also here: “my good, i.e., whatever makes me truly happy, is not above Thee,” i.e., in addition to Thee, beside Thee; according to the sense it is equivalent to out of Thee or without Thee (as the Targ., Symm., and Jerome render it), Thou alone, without exception, art my good. In connection with this rendering of the על, the בּל (poetic, and contracted from בּלי), which is unknown to the literature before David's time, presents no difficulty. As in Pro 23:7 it is short for בּל־תּהיה. Hengstenberg remarks, “Just as Thou art the Lord! is the response of the soul to the words I am the Lord thy God (Exo 20:2), so Thou only art my salvation! is the response to Thou shalt have no other gods beside Me (על־פּני).” The psalmist knows no fountain of true happiness

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but Jahve, in Him he possesses all, his treasure is in Heaven.
Such is his confession to Jahve. But he also has those on earth to whom he makes confession. Transposing the w we read: ולקדושׁים אשׁר בּארץ המּה אדּירי כל־חפצי־בם׃
While Diestel's alteration: “to the saints, who are in his land, he makes himself glorious, and all his delight is in them,” is altogether strange to this verse: the above transfer of the Waw^[116] suffices to remove its difficulties, and that in a way quite in accordance with the connection. Now it is clear, that לקדושׁים, as has been supposed by some, is the dative governed by אמרתּי, the influence of which is thus carried forward; it is clear what is meant by the addition אשׁר בארץ, which distinguishes the object of his affection here below from the One above, who is incomparably the highest; it is clear, as to what המּה defines, whereas otherwise this purely descriptive relative clause אשׁר בּארץ המּה (which von Ortenberg transposes into אשׁר ארצה בהמּה) appears to be useless and surprises one both on account of its redundancy (since המה is superfluous, cf. e.g., 2Sa 7:9; 2Sa 2:18) and on account of its arrangement of the words (an arrangement, which is usual in connection with a negative construction, Deu 20:15; 2Ch 8:7, cf. Gen 9:3; Eze 12:10); it is clear, in what sense אדירי alternates with קדושׁים, since it is not those who are accounted by the world as אדיריס on account of their worldly power and possessions (Psa 136:18, 2Ch 23:20), but the holy, prized by him as being also glorious, partakers of higher glory and worthy of higher honour; and moreover, this corrected arrangement of the verse harmonises with the Michtam character of the Psalm. The thought thus obtained, is the thought one expected (love to God and love to His saints), and the one which one is also obliged to wring from the text as we have it, either by translating with De Welte, Maurer, Dietrich and others: “

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the saints who are in the land, they are the excellent in whom I have all my delight,” - a Waw apodoseos, with which one could only be satisfied if it were והמּה (cf. 2Sa 15:34) - or: “the saints who are in the land and the glorious-all my delight is in them.” By both these interpretations, ל would be the exponent of the nom. absol. which is elsewhere detached and placed at the beginning of a sentence, and this l of reference (Ew. §310, a) is really common to every style (Num 18:8; Isa 32:1; Ecc 9:4); whereas the ל understood of the fellowship in which he stands when thus making confession to Jahve: associating myself with the saints (Hengst.), with (von Lengerke), among the saints (Hupf., Thenius), would be a preposition most liable to be misapprehended, and makes Psa 16:3 a cumbersome appendage of Psa 16:2. But if l be taken as the Lamed of reference then the elliptical construct ואדּירי, to which הארץ ought to be supplied, remains a stumbling-block not to be easily set aside. For such an isolation of the connecting form from its genitive cannot be shown to be syntactically possible in Hebrew (vid., on 2Ki 9:17, Thenius, and Keil); nor are we compelled to suppose in this instance what cannot be proved elsewhere, since כל־חפצי־בם is, without any harshness, subordinate to ואדירי as a genitival notion (Ges. §116, 3). And still in connection with the reading ואדירי, both the formation of the sentence which, beginning with ל, leads one to expect an apodosis, and the relation of Psa 16:3 to Psa 16:2, according to which the central point of the declaration must lie just within כל־חפצי־בם, are opposed to this rendering of the words ואדירי כל־חפצי־כם.
Thus, therefore, we come back to the above easy improvement of the text. קושׁים are those in whom the will of Jahve concerning Israel, that it should be a holy nation (Exo 19:6; Deu 7:6), has been fulfilled, viz., the living members of the ecclesia sanctorum in this world (for there is also one in the other world, Psa 89:6). Glory, δόξα, is the outward manifestation of holiness. It is ordained of God for the sanctified (cf. Rom 8:30), whose moral nobility is now for the present veiled under the menial form of the עני;

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and in the eyes of David they already possess it. His spiritual vision pierces through the outward form of the servant. His verdict is like the verdict of God, who is his all in all. The saints, and they only, are the excellent to him. His whole delight is centred in them, all his respect and affection is given to them. The congregation of the saints is his Chephzibah, Isa 62:4 (cf. 2Ki 21:1).

Verses 4-5

As he loves the saints so, on the other hand, he abhors the apostates and their idols. אהר מהרוּ is to be construed as an appositional relative clause to the preceding: multi sunt cruciatus (cf. Psa 32:10) eorum, eorum scil. qui alium permutant. The expression would flow on more smoothly if it were ירבּוּ: they multiply, or increase their pains, who..., so that אחר מהרו would be the subject, for instance like אהבו ה (he whom Jahve loves), Isa 48:14. This Psa 16:4 forms a perfect antithesis to Psa 16:3. In David's eyes the saints are already the glorified, in whom his delight centres; while, as he knows, a future full of anguish is in store for the idolatrous, and their worship, yea, their very names are an abomination to him. The suffixes of נסכּיהם and שׁמותם might be referred to the idols according to Exo 23:13; Hos 2:19, if אהר be taken collectively as equivalent to אחר ם, as in Job 8:19. But it is more natural to assign the same reference to them as to the suffix of עצּבותם, which does not signify “their idols” (for idols are עצבּים), but their torments, pains (from עצּבת derived from עצּב), Psa 147:3; Job 9:28. The thought is similar to 1Ti 6:10, ἑαυτοὺς περιέπειραν ὀδύναις ποικίλαις. אהר is a general designation of the broadest kind for everything that is not God, but which man makes his idol beside God and in opposition to God (cf. Isa 42:8; Isa 48:11). מהרוּ cannot mean festinant, for in this signification it is only found in Piel מהר, and that once with a local, but not a personal, accusative of the direction, Nah 2:6. It is therefore to be rendered (and the perf. is also better adapted to this meaning): they have taken in exchange that which is not God (מהר like המיר, Psa 106:20; Jer 2:11). Perhaps (cf. the phrase זנה אהרי) the secondary meaning of wooing and fondling is connected with it; for מהר is the proper word for acquiring

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a wife by paying down the price asked by her father, Exo 22:15. With such persons, who may seem to be אדּירים in the eyes of the world, but for whom a future full of anguish is in store, David has nothing whatever to do: he will not pour out drink-offerings as they pour them out. נסכּיהם has the Dag. lene, as it always has. They are not called מדּם as actually consisting of blood, or of wine actually mingled with blood; but consisting as it were of blood, because they are offered with blood-stained hands and blood-guilty consciences. מן is the min of derivation; in this instance (as in Amo 4:5, cf. Hos 6:8) of the material, and is used in other instances also for similar virtually adjectival expressions. Psa 10:18; Psa 17:14; Psa 80:14.
In Psa 16:4 the expression of his abhorrence attains its climax: even their names, i.e., the names of their false gods, which they call out, he shuns taking upon his lips, just as is actually forbidden in the Tôra, Exo 23:13 (cf. Const. Apost. V. 10 εἴδωλον μνημονεύειν ὀνόματα δαιμονικά).; He takes the side of Jahve. Whatever he may wish for, he possesses in Him; and whatever he has in Him, is always secured to him by Him. חלקי does not here mean food (Böttch.), for in this sense חלק (Lev 6:10) and מגה   (1Sa 1:4) are identical; and parallel passages like Psa 142:6 show what חלקי means when applied to Jahve. According to Psa 11:6, כוסי is also a genitive just like חלקי; מנת חלק is the share of landed property assigned to any one; מנת כּוס the share of the cup according to paternal apportionment. The tribe of Levi received no territory in the distribution of the country, from which they might have maintained themselves; Jahve was to be their חלק, Num 18:20, and the gifts consecrated to Jahve were to be their food, Deu 10:9; Deu 18:1. But nevertheless all Israel is βασίλειον ἱεράτευμα, Exo 19:6, towards which even קדושׁים and אדרים in Psa 16:3 pointed; so that, therefore, the very thing represented by the tribe of Levi in outward relation to the nation, holds good, in all its deep spiritual significance, of every believer. It is not anything earthly, visible, created, and material, that is allotted to him as his possession and his sustenance, but Jahve and Him only; but in Him is perfect contentment. In Psa 16:5

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, תּומיך, as it stands, looks at first sight as though it were the Hiph. of a verb ימך (ומך). But such a verb is not to be found anywhere else, we must therefore seek some other explanation of the word. It cannot be a substantive in the signification of possession (Maurer, Ewald), for such a substantival form does not exist. It might more readily be explained as a participle = תּומך, somewhat like יוסיף, Isa 29:4; Isa 38:5; Ecc 1:18, = יוסף, - a comparison which has been made by Aben-Ezra (Sefath Jether No. 421) and Kimchi (Michlol 11a), - a form of the participle to which, in writing at least, סוכיב, 2Ki 8:21, forms a transition; but there is good reason to doubt the existence of such a form. Had the poet intended to use the part. of תמך, it is more probable he would have written אתה תּומכי גורלי, just as the lxx translators might have had it before them, taking the Chirek compaginis as a suffix: σὺ εἶ ὁ ἀποκαθιστῶν τὴν κληρονομίαν μου ἐμοί (Böttcher). For the conjecture of Olshausen and Thenius, תּוסיף in the sense: “thou art continually my portion” halts both in thought and expression. Hitzig's conjecture תּוּמּיך “thou, thy Tummîm are my lot,” is more successful and tempting. But the fact that the תּמּים are never found (not even in Deu 33:8) without the אוּרים, is against it. Nevertheless, we should prefer this conjecture to the other explanations, if the word would not admit of being explained as Hiph. from ימך (ומך), which is the most natural explanation. Schultens has compared the Arabic wamika, to be broad, from which there is a Hiphil form Arab. awmaka, to make broad, in Syro-Arabic, that is in use even in the present day among the common people.^[117]
And since we must at any rate come down to the supposition of something unusual about this תומיך, it is surely not too bold to regard it as a ἅπαξ γεγραμμ.: Thou

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makest broad my lot, i.e., ensurest for me a spacious habitation, a broad place, as the possession that falleth to me,^[118]  - a thought, that is expanded in Psa 16:6.

Verses 6-8

The measuring lines (הבלים) are cast (Mic 2:5) and fall to any one just where and as far as his property is assigned to him; so that נפל חבל (Jos 17:5) is also said of the falling to any one of his allotted portion of land. נעמים (according to the Masora defective as also in Psa 16:11 נעמות) is a pluralet., the plural that is used to denote a unity in the circumstances, and a similarity in the relations of time and space, Ges. §108, 2, a; and it signifies both pleasant circumstances, Job 36:11, and, as here, a pleasant locality, Lat. amaena (to which נעמות in Psa 16:11, more strictly corresponds). The lines have fallen to him in a charming district, viz., in the pleasurable fellowship of God, this most blessed domain of love has become his paradisaic possession. With אף he rises from the fact to the perfect contentment which it secures to him: such a heritage seems to him to be fair, he finds a source of inward pleasure and satisfaction in it. נחלת - according to Ew. §173, d, lengthened from the construct form נהלת (like נגינת Psa 61:1); according to Hupfeld, springing from נחלתי (by the same apocope that is so common in Syriac, perhaps like אמרתּ Psa 16:1 from אמרתּי) just like זמרת Exo 15:2 - is rather, since in the former view there is no law for the change of vowel and such an application of the

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form as we find in Ps 60:13 (Psa 108:13) is opposed to the latter, a stunted form of נחלתה: the heritage = such a heritage pleases me, lit., seems fair to me (שׁפר, cognate root ספר, צפר, cognate in meaning בשׂר, Arab. bs̆r, to rub, polish, make shining, intr. שׁפר to be shining, beautiful). עלי of beauty known and felt by him (cf. Est 3:9 with 1Sa 25:36 טוב עליו, and the later way of expressing it Dan. 3:32). But since the giver and the gift are one and the same, the joy he has in the inheritance becomes of itself a constant thanksgiving to and blessing of the Giver, that He (אשׁר quippe qui) has counselled him (Psa 73:24) to choose the one thing needful, the good part. Even in the night-seasons his heart keeps watch, even then his reins admonish him (יסּר, here of moral incitement, as in Isa 8:11, to warn). The reins are conceived of as the seat of the blessed feeling that Jahve is his possession (vid., Psychol. S. 268; tr. p. 316). He is impelled from within to offer hearth-felt thanks to his merciful and faithful God. He has Jahve always before him, Jahve is the point towards which he constantly directs his undiverted gaze; and it is easy for him to have Him thus ever present, for He is מימיני (supply הוּא, as in Psa 22:29; Psa 55:20; Psa 112:4), at my right hand (i.e., where my right hand begins, close beside me), so that he has no need to draw upon his power of imagination. The words בּל־אמּוט, without any conjunction, express the natural effect of this, both in consciousness and in reality: he will not and cannot totter, he will not yield and be overthrown.

Verses 9-11

Thus then, as this concluding strophe, as it were like seven rays of light, affirms, he has the most blessed prospect before him, without any need to fear death. Because Jahve is thus near at hand to help him, his heart becomes joyful (שׂמח) and his glory, i.e., his soul (vid., on Psa 7:6) rejoices, the joy breaking forth in rejoicing, as the fut. consec. affirms. There is no passage of Scripture that so closely resembles this as 1Th 5:23. לב is πνεῦμα (νοῦς), כבוד, ψυχή (vid., Psychol. S. 98; tr. p. 119), בּשׂר (according to its primary meaning, attrectabile, that which is frail), σῶμα. The ἀμέμπτως τηρηθῆναι which the apostle in the above passage desires for his readers in respect of all three parts of their being, David here expresses as a confident expectation; for אף implies that he also hopes for his body

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that which he hopes for his spirit-life centred in the heart, and for his soul raised to dignity both by the work of creation and of grace. He looks death calmly and triumphantly in the face, even his flesh shall dwell or lie securely, viz., without being seized with trembling at its approaching corruption. David's hope rests on this conclusion: it is impossible for the man, who, in appropriating faith and actual experience, calls God his own, to fall into the hands of death. For Psa 16:10 shows, that what is here thought of in connection with שׁכן לבטח, dwelling in safety under the divine protection (Deu 33:12, Deu 33:28, cf. Pro 3:24), is preservation from death. שׁחת is rendered by the lxx διαφθορά, as though it came from שׁחת διαφθείρειν, as perhaps it may do in Job 17:14. But in Psa 7:16 the lxx has βόθρος, which is the more correct: prop. a sinking in, from שׁוּח to sink, to be sunk, like נחת from נוּח, רחת from רוּח. To leave to the unseen world (עזב prop. to loosen, let go) is equivalent to abandoning one to it, so that he becomes its prey. Psa 16:10 - where to see the grave (Psa 49:10), equivalent to, to succumb to the state of the grave, i.e., death (Psa 89:49; Luk 2:26; Joh 8:51) is the opposite of “seeing life,” i.e., experiencing and enjoying it (Ecc 9:9, Joh 3:36), the sense of sight being used as the noblest of the senses to denote the sensus communis, i.e., the common sense lying at the basis of all feeling and perception, and figuratively of all active and passive experience (Psychol. S. 234; tr. p. 276) - shows, that what is said here is not intended of an abandonment by which, having once come under the power of death, there is no coming forth again (Böttcher). It is therefore the hope of not dying, that is expressed by David in Psa 16:10. for by חסידך David means himself. According to Norzi, the Spanish MSS have חסידיך with the Masoretic note יתיר יוד, and the lxx, Targ., and Syriac translate, and the Talmud and Midrash interpret it, in accordance with this Kerî. There is no ground for the reading חסידיך, and it is also opposed by the personal form of expression surrounding it.^[119]

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The positive expression of hope in Psa 16:11 comes as a companion to the negative just expressed: Thou wilt grant me to experience (הודיע, is used, as usual, of the presentation of a knowledge, which concerns the whole man and not his understanding merely) ארח חיּים, the path of life, i.e., the path to life (cf. Pro 5:6; Pro 2:19 with ib. Psa 10:17; Mat 7:14); but not so that it is conceived of as at the final goal, but as leading slowly and gradually onwards to life; חיּים in the most manifold sense, as, e.g., in Psa 36:10; Deu 30:15 : life from God, with God, and in God, the living God; the opposite of death, as the manifestation of God's wrath and banishment from Him. That his body shall not die is only the external and visible phase of that which David hopes for himself; on its inward, unseen side it is a living, inwrought of God in the whole man, which in its continuance is a walking in the divine life. The second part of Psa 16:11, which consists of two members, describes this life with which he solaces himself. According to the accentuation, - which marks חיים with Olewejored not with Rebia magnum or Pazer, - שׂבע שׂמחות is not a second object dependent upon תּודיעני, but the subject of a substantival clause: a satisfying fulness of joy is את־פּניך, with Thy countenance, i.e., connected with and naturally produced by beholding Thy face (את preposition of fellowship, as in Psa 21:7; 140:14); for joy is light, and God's countenance, or doxa, is the light of lights. And every kind of pleasurable things, נעמות, He holds in His right hand, extending them to His saints - a gift which lasts for ever; נצח equivalent to לנצח. נצח, from the primary notion of conspicuous brightness, is duration extending beyond all else - an expression for לעולם, which David has probably coined, for it appears for the first time in the Davidic Psalms. Pleasures are in Thy right hand continually - God's right hand is never empty, His fulness is inexhaustible.
The apostolic application of this Psalm (Act 2:29-32; Act 13:35-37) is based on the considerations that David's

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hope of not coming under the power of death was not realised in David himself, as is at once clear, to the unlimited extent in which it is expressed in the Psalm; but that it is fulfilled in Jesus, who has not been left to Hades and whose flesh did not see corruption; and that consequently the words of the Psalm are a prophecy of David concerning Jesus, the Christ, who was promised as the heir to his throne, and whom, by reason of the promise, he had prophetically before his mind. If we look into the Psalm, we see that David, in his mode of expression, bases that hope simply upon his relation to Jahve, the ever-living One. That it has been granted to him in particular, to express this hope which is based upon the mystic relation of the חסיד to Jahve in such language, - a hope which the issue of Jesus' life has sealed by an historical fulfilment, - is to be explained from the relation, according to the promise, in which David stands to his seed, the Christ and Holy One of God, who appeared in the person of Jesus. David, the anointed of God, looking upon himself as in Jahve, the God who has given the promise, becomes the prophet of Christ; but this is only indirectly, for he speaks of himself, and what he says has also been fulfilled in his own person. But this fulfilment is not limited to the condition, that he did not succumb to any peril that threatened his life so long as the kingship would have perished with him, and that, when he died, the kingship nevertheless remained (Hofmann); nor, that he was secured against all danger of death until he had accomplished his life's mission, until he had fulfilled the vocation assigned to him in the history of the plan of redemption (Kurtz) - the hope which he cherishes for himself personally has found a fulfilment which far exceeds this. After his hope has found in Christ its full realisation in accordance with the history of the plan of redemption, it receives through Christ its personal realisation for himself also. For what he says, extends on the one hand far beyond himself, and therefore refers prophetically to Christ: in decachordo Psalterio - as Jerome boldly expresses it - ab inferis suscitat resurgentem. But on the other hand that which is predicted comes back upon himself, to raise him also from death and Hades to the beholding of God. Verus justitiae sol - says Sontag

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in his Tituli Psalmorum, 1687 -  e sepulcro resurrexit, στήλη seu lapis sepulcralis a monumento devolutus, arcus triumphalis erectus, victoria ab hominibus reportata. En vobis Michtam! En Evangelium! -

Psalm 17

Flight of an innocent and Persecuted Man for Refuge in the Lord, Who Knoweth Them That Are His

[[Bible_(King_James)/Psalms|Psa 17:1-

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15]] is placed after Psa 16:1-11, because just like the latter (cf. Psa 11:7) it closes with the hope of a blessed and satisfying vision of God. In other respects also the two Psalms have many prominent features in common: as, for instance, the petition שׁמרני, Psa 16:1; Psa 17:8; the retrospect on nightly fellowship with God, Psa 16:7; Psa 17:3; the form of address in prayer אל, Psa 16:1; Psa 17:6; the verb תּמך, Psa 16:5; Psa 17:5, etc. (vid., Symbolae p. 49), notwithstanding a great dissimilarity in their tone. For Psa 16:1-11 is the first of those which we call Psalms written in the indignant style, in the series of the Davidic Psalms. The language of the Psalms of David, which is in other instances so flowing and clear, becomes more harsh and, in accordance with the subject and mood, as it were, full of unresolved dissonances (Psa 17:1; Psa 140:1; Psa 58:1; Psa 36:2, cf. Psa 10:2-11) when describing the dissolute conduct of his enemies, and of the ungodly in general. The language is then more rough and unmanageable, and wanting in the clearness and transparency we find elsewhere. The tone of the language also becomes more dull and, as it were, a dull murmur. It rolls on like the rumble of distant thunder, by piling up the suffixes mo , āmo , ēmo, as in Psa 17:10; Psa 35:16; Psa 64:6, Psa 64:9, where David speaks of his enemies and describes them in a tone suggested by the indignation, which is working with his breast; or in Psa 59:12-14; Psa 56:8; Psa 21:10-13; Psa 140:10; Psa 58:7, where, as in prophetic language, he announces to them of the judgment of God. The more vehement and less orderly flow of the language which we find here, is the result of the inward tumult of his feelings.

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There are so many parallels in the thought and expression of thought of this Psalm in other Davidic Psalms (among those we have already commented on we may instance more especially Psa 7:1 and Psa 11:1, and also Psa 4:1 and Psa 10:1), that even Hitzig admits the לדוד. The author of the Psalm is persecuted, and others with him; foes, among whom one, their leader, stands prominently forward, plot against his life, and have encompassed him about in the most threatening manner, eager for his death. All this corresponds, line for line, with the situation of David in the wilderness of Maon (about three hours and three quarters S.S.E. of Hebron), as narrated in 1Sa 23:25., when Saul and his men were so close upon the heels of David and his men, that he only escaped capture by a most fortunate incident.
The only name inscribed on this Psalm is תּפּלּה (a prayer), the most comprehensive name for the Psalms, and the oldest (Psa 72:20); for שׁיר and מזמור were only given to them when they were sung in the liturgy and with musical accompaniment. As the title of a Psalm it is found five times (Psa 17:1, Psa 86:1, Psa 90:1, Psa 92:1, Psa 142:1) in the Psalter, and besides that once, in Hab. Habakkuk's תפלה is a hymn composed for music. But in the Psalter we do not find any indication of the Psalms thus inscribed being arranged for music. The strophe schema is 4. 7; 4. 4. 6. 7.

Verses 1-2

Psa 17:1-2 צדק is the accusative of the object: the righteousness, intended by the suppliant, is his own (Psa 17:15). He knows that he is not merely righteous in his relation to man, but also in his relation to God. In all such assertions of pious self-consciousness, that which is intended is a righteousness of life which has its ground in the righteousness of faith. True, Hupfeld is of opinion, that under the Old Testament nothing was known either of righteousness which is by faith or of a righteousness belonging to another and imputed. But if this were true, then Paul was in gross error and Christianity is built upon the sand. But the truth, that faith is the ultimate ground of righteousness, is expressed in Gen 15:6, and at other turning-points in the course of the history of redemption; and the truth, that the righteousness which avails before God is a gift of grace is, for instance, a thought distinctly marked out in the

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expression of Jeremiah צדקנוּ ה, “the Lord our righteousness.” The Old Testament conception, it is true, looks more to the phenomena than to the root of the matter (ist mehr phänomenell als wurzelhaft), is (so to speak) more Jacobic than Pauline; but the righteousness of life of the Old Testament and that of the New have one and the same basis, viz., in the grace of God, the Redeemer, towards sinful man, who in himself is altogether wanting in righteousness before God (Psa 143:2). Thus there is no self-righteousness, in David's praying that the righteousness, which in him is persecuted and cries for help, may be heard. For, on the one hand, in his personal relation to Saul, he knows himself to be free from any ungrateful thoughts of usurpation, and on the other, in his personal relation to God free from מרמה, i.e., self-delusion and hypocrisy. The shrill cry for help, רנּה, which he raises, is such as may be heard and answered, because they are not lips of deceit with which he prays. The actual fact is manifest לפני יהוה, therefore may his right go forth מלּפניו, - just what does happen, by its being publicly proclaimed and openly maintained - from Him, for His eyes, the eyes of Him who knoweth the hearts (Psa 11:4), behold מישׁרים (as in Psa 58:2; Psa 75:3 = בּמישׁרים, Psa 9:9, and many other passages), in uprightness, i.e., in accordance with the facts of the case and without partiality. מישׁרים might also be an accusative of the object (cf. 1Ch 29:17), but the usage of the language much more strongly favours the adverbial rendering, which is made still more natural by the confirmatory relation in which Psa 17:2 stands to Psa 17:2.

Verses 3-5

David refers to the divine testing and illumination of the inward parts, which he has experienced in himself, in support of his sincerity. The preterites in Psa 17:3 express the divine acts that preceded the result בּל־תּמצא, viz., the testing He has instituted, which is referred to in צרפתּני and also בּחנתּ as a trying of gold by fire, and in פּקד as an investigation (Job 7:18). The result of the close scrutiny to which God has subjected him in the night, when the bottom of a man's heart is at once made manifest, whether it be in his thoughts when awake or in the dream and fancies of the sleeper, was and is this, that He does not find,

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viz., anything whatever to punish in him, anything that is separated as dross from the gold. To the mind of the New Testament believer with his deep, and as it were microscopically penetrating, insight into the depth of sin, such a confession concerning himself would be more difficult than to the mind of an Old Testament saint. For a separation and disunion of flesh and spirit, which was unknown in the same degree to the Old Testament, has been accomplished in the New Testament consciousness by the facts and operations of redemption revealed in the New Testament; although at the same time it must be remembered that in such confessions the Old Testament consciousness does not claim to be clear from sins, but only from a conscious love of sin, and from a self-love that is hostile to God.
With זמּותי David begins his confession of how Jahve found him to be, instead of finding anything punishable in him. This word is either an infinitive like חנּות (Psa 77:10) with the regular ultima accentuation, formed after the manner of the הל verbs, - in accordance with which Hitzig renders it: my thinking does not overstep my mouth, - or even 1 pers. praet., which is properly Milel, but does also occur as Milra, e.g., Deu 32:41; Isa 44:16 (vid., on Job 19:17), - according to which Böttcher translates: should I think anything evil, it dare not pass beyond my mouth, - or (since זמם may denote the determination that precedes the act, e.g., Jer 4:28; Lam 2:17): I have determined my mouth shall not transgress. This last rendering is opposed by the fact, that עבר by itself in the ethical signification “to transgress” (cf. post-biblical עברה παράβασις) is not the usage of the biblical Hebrew, and that when יעבר־פּי stand close together, פי is presumptively the object. We therefore give the preference to Böttcher's explanation, which renders זמותי as a hypothetical perfect and is favoured by Pro 30:32 (which is to be translated: and if thou thinkest evil, (lay) thy hand on thy mouth!). Nevertheless בל יעבר־פי is not the expression of a fact, but of a purpose, as the combination of בל with the future requires it to be taken. The psalmist is able to testify of himself that he so keeps evil thoughts in subjection within him, even when they may arise, that they do not pass beyond his mouth,

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much less that he should put them into action. But perhaps the psalmist wrote פּיך originally, “my reflecting does not go beyond Thy commandment” (according to Num 22:18; 1Sa 15:24; Pro 8:29), - a meaning better suited, as a result of the search, to the nightly investigation. The ל of לפעלּות fo ל need not be the ל of reference (as to); it is that of the state or condition, as in Psa 32:6; Psa 69:22. אדם, as perhaps also in Job 31:33; Hos 6:7 (if אדם is not there the name of the first man), means, men as they are by nature and habit. בּדבר שׂפתיך does not admit of being connected with לפעלּות: at the doings of the world contrary to Thy revealed will (Hofmann and others); for פּעל בּ cannot mean: to act contrary to any one, but only: to work upon any one, Job 35:6. These words must therefore be regarded as a closer definition, placed first, of the שׁמרתּי which follows: in connection with the doings of men, by virtue of the divine commandment, he has taken care of the paths of the oppressor, viz., not to go in them; 1Sa 25:21 is an instance in support of this rendering, where שׁמרתי, as in Job 2:6, means: I have kept (Nabal's possession), not seizing upon it myself. Jerome correctly translates vias latronis; for פּריץ signifies one who breaks in, i.e., one who does damage intentionally and by violence. The confession concerning himself is still continued in Psa 17:5, for the inf. absol. תּמך, if taken as imperative would express a prayer for constancy, that is alien to the circumstances described. The perfect after בּל is also against such a rendering. It must therefore be taken as inf. historicus, and explained according to Job 23:11, cf. Psa 41:13. The noun following the inf. absol., which is usually the object, is the subject in this instance, as, e.g., in Job 40:2; Pro 17:12; Ecc 4:2, and frequently. It is אשׁוּרי, and not אשּׁוּרי, אשׁור (a step) never having the שׁ dageshed, except in Psa 17:11 and Job 31:7.

Verses 6-7

It is only now, after his inward parts and his walk have been laid open to Jahve, that he resumes his petition, which is so well justified and so soundly based, and enters into detail. The אני^[120] found beside קראתיך (the

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perfect referring to that which has just now been put into execution) is meant to imply: such an one as he has described himself to be according to the testimony of his conscience, may call upon God, for God hears such and will therefore also hear him. הט אזנך exactly corresponds to the Latin au-di (aus-cul-ta). The Hiph. הפלה (הפליא, Psa 31:22, cf. Psa 4:4) signifies here to work in an extraordinary and marvellous manner. The danger of him who thus prays is great, but the mercies of God, who is ready and able to help, are still greater. Oh that He may, then, exhibit all its fulness on his behalf. The form of the address resembles the Greek, which is so fond of participles. If it is translated as Luther translates it: “Show Thy marvellous lovingkindness, Thou Saviour of those who trust in Thee, Against those who so set themselves against Thy right hand,” then חוסים is used just as absolutely as in Pro 14:32, and the right hand of God is conceived of as that which arranges and makes firm. But “to rebel against God's right (not statuta, but desteram)” is a strange expression. There are still two other constructions from which to choose, viz., “Thou Deliverer of those seeking protection from adversaries, with Thy right hand” (Hitz.), or: “Thou Helper of those seeking protection from adversaries, at Thy right hand” (Aben-Ezra, Tremell.). This last rendering is to be preferred to the two others. Since, on the one hand, one says מחסה מן, refuge from..., and on the other, חסה בּ to hide one's self in any one, or in any place, this determining of the verbal notion by the preposition (on this, see above on Psa 2:12) must be possible in both directions. ממּתקוממים is equivalent to ממתקוממיהם Job 27:7; and חוסים בימינך, those seeking protection at the strong hand of Jahve. The force of the ב is just the same as in connection with הסתּתּר,   1Sa 23:19. In Damascus and throughout Syria - Wetzstein observes on this passage - the weak make use of these words when they surrender themselves to the strong: Arab. anâ b - qabḍt ydk, “

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I am in the grasp of thy hand (in thy closed hand) i.e., I give myself up entirely to thee.”^[121]

Verses 8-9

The covenant relationship towards Himself in which Jahve has placed David, and the relationship of love in which David stands to Jahve, fully justified the oppressed one in his extreme request. The apple of the eye, which is surrounded by the iris, is called אישׁון, the man (Arabic insân), or in the diminutive and endearing sense of the termination on: the little man of the eye, because a picture in miniature of one's self is seen, as in a glass, when looking into another person's eye. בּת־עין either because it is as if born out of the eye and the eye has, as it were, concentrated itself in it, or rather because the little image which is mirrored in it is, as it were, the little daughter of the eye (here and Lam 2:18). To the Latin pupilla (pupula), Greek κόρη, corresponds most closely בּבת עין, Zec 2:12, which does not signify the gate, aperture, sight, but, as בּת shows, the little boy, or more strictly, the little girl of the eye. It is singular that אישׁון here has the feminine בּת־עין as the expression in apposition to it. The construction might be genitival: “as the little man of the apple of the eye,” inasmuch as the saint knows himself to be so near to God, that, as it were, his image in miniature is mirrored in the great eye of God. But (1) the more ozdinary name for the pupil of the eye is not בּת עין, but אישׁון; and (2) with that construction the proper point of the comparison, that the apple of the eye is an object of the most careful self-preservation, is missed. There is, consequently, a combination of two names of the pupil or apple of the eye, the usual one and one more select, without reference to the gender of the former, in order to give greater definition

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and emphasis to the figure. The primary passage for this bold figure, which is the utterance of loving entreaty, is Deu 32:10, where the dazzling anthropomorphism is effaced by the lxx and other ancient versions;^[122] cf. also Sir. 17:22. Then follows another figure, taken from the eagle, which hides its young under its wings, likewise from Deut 32, viz., Psa 17:11, for the figure of the hen (Mat 23:37) is alien to the Old Testament. In that passage, Moses, in his great song, speaks of the wings of God; but the double figure of the shadow of God's wings (here and in Psa 36:8; Psa 57:2; Psa 63:8) is coined by David. “God's wings” are the spreadings out, i.e., the manifestations of His love, taking the creature under the protection of its intimate fellowship, and the “shadow” of these wings is the refreshing rest and security which the fellowship of this love affords to those, who hide themselves beneath it, from the heat of outward or inward conflict.
From Psa 17:9 we learn more definitely the position in which the psalmist is placed. שׁדד signifies to use violence, to destroy the life, continuance, or possession of any one. According to the accentuation בּנפשׁ is to be connected with איבי, not with יקּפוּ, and to be understood according to Eze 25:6 : “enemies with the soul” are those whose enmity is not merely superficial, but most deep-seated (cf. ἐκ ψυχῆς, Eph 6:6; Col 3:23). The soul (viz., the hating and eagerly longing soul, Psa 27:12; Psa 41:3) is just the same as if בנפשׁ is combined with the verb, viz., the soul of the enemies; and איבי נפשׁי would therefore not be more correct, as Hitzig thinks, than בנפשׁ איבי, but would have a different meaning. They are eager to destroy him (perf. conatus), and form a circle round about him, as ravenous ones, in order to swallow him up.

Verses 10-12

Psa 17:10 tell what sort of people these persecutors are. Their heart is called fat, adeps, not as though חלב could in itself be equivalent to לב, more especially as both words are radically distinct (חלב from the root לב, λιπ; לב from the root לב, לף to envelope: that which is enveloped, the kernel, the inside), but (without any need for von

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Ortenberg's conjecture חלב לבּמו סגרוּ “they close their heart with fat”) because it is, as it were, entirely fat (Psa 119:70, cf. Psa 73:7), and because it is inaccessible to any feeling of compassion, and in general incapable of the nobler emotions. To shut up the fat = the heart (cf. κλείειν τὰ σπλάγχνα 1Jo 3:17), is equivalent to: to fortify one's self wilfully in indifference to sympathy, tender feeling, and all noble feelings (cf. השׁמין לב = to harden, Isa 6:10). The construction of פּימו (which agrees in sound with פּימה, Job 15:27) is just the same as that of קולי, Psa 3:5. On the other hand, אשּׁוּרנוּ (after the form עמּוּד and written plene) is neither such an accusative of the means or instrument, nor the second accusative, beside the accusative of the object, of that by which the object is surrounded, that is usually found with verbs of surrounding (e.g., Ps 5:13; Psa 32:7); for “they have surrounded me (us) with our step” is unintelligible. But אשׁורנו can be the accusative of the member, as in Psa 3:8, cf. Psa 22:17, Gen 3:15, for “it is true the step is not a member” (Hitz.), but since “step” and “foot” are interchangeable notions, Psa 73:2, the σχῆμα καθ ̓ ὅλον καὶ μέρος is applicable to the former, and as, e.g., Homer says, Iliad vii. 355: σὲ μάλιστα πόνος φρένας ἀμφιβέβηκεν, the Hebrew poet can also say: they have encompassed us (and in fact) our steps, each of our steps (so that we cannot go forwards or backwards with our feet). The Kerî סבבוּנוּ gets rid of the change in number which we have with the Chethîb סבבוני; the latter, however, is admissible according to parallels like Psa 62:5, and corresponds to David's position, who is hunted by Saul and at the present time driven into a strait at the head of a small company of faithful followers. Their eyes - he goes on to say in Psa 17:11 - have they set to fell, viz., us, who are encompassed, to the earth, i.e., so that we shall be cast to the ground. נטה is transitive, as in Psa 18:10; Psa 62:4, in the transitively applied sense of Psa 73:2 (cf. Psa 37:31): to incline to fall (whereas in Psa 44:19, Job 31:7, it means to turn away from); and בּארץ (without any need fore the conjecture בּארח) expresses the final issue, instead of לארץ, Psa 7:6. By the expression דּמינו one is prominently singled out from the host of the enemy, viz., its chief, the words being: his likeness is as a lion, according to the peculiarity

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of the poetical style, of changing verbal into substantival clauses, instead of דּמה כּאריה. Since in Old Testament Hebrew, as also in Syriac and Arabic, כ is only a preposition, not a connective conjunction, it cannot be rendered: as a lion longs to prey, but: as a lion that is greedy or hungry (cf. Arab. ksf, used of sinking away, decline, obscuring or eclipsing, growing pale, and Arab. chsf, more especially of enfeebling, hunger, distinct from חשׂף = Arab. ks̆f, to peel off, make bare) to ravin. In the parallel member of the verse the participle alternates with the attributive clause. כּפיר is (according to Meier) the young lion as being covered with thicker hair.

Verses 13-14

The phrase קדּם פּני, antevertere faciem alicujus, means both to appear before any one with reverence, Psa 95:2 (post-biblical: to pay one's respects to any one) and to meet any one as an enemy, rush on him. The foe springs like a lion upon David, may Jahve - so he prays - as his defence cross the path of the lion and intercept him, and cast him down so that he, being rendered harmless, shall lie there with bowed knees (כּרע, of the lion, Gen 49:9; Num 24:9). He is to rescue his soul from the ungodly חרבּך. This חרבך, and also the ידך which follows, can be regarded as a permutative of the subject (Böttcher, Hupfeld, and Hitzig), an explanation which is commended by Psa 44:3 and other passages. But it is much more probable that more exact definitions of this kind are treated as accusatives, vid., on Psa 3:5. At any rate “sword” and “hand” are meant as the instruments by which the פּלּט, rescuing, is effected. The force of פּלּטה extends into Psa 17:14, and mimatiym (with a Chateph under the letter that is freed from reduplication, like ממכון, Psa 33:14) corresponds to מרשׁע, as ידך to חרבּך. The word ממתים (plural of מת, men, Deu 2:34, whence מתם, each and every one), which of itself gives no complete sense, is repeated and made complete after the interruption cause by the insertion of ידך ה, - a remarkable manner of obstructing and then resuming the thought, which Hofmann (Schriftbeweis ii. 2. 495) seeks to get over by a change in the division of the verse and in the interpunction. חלד, either from חלד Syriac to creep, glide, slip away (whence חלדּה a weasel, a mole) or from חלד Talmudic

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to cover, hide, signifies: this temporal life which glides by unnoticed (distinct from the Arabic chald, chuld, an abiding stay, endless duration); and consequently חדל, limited existence, from חדל to have an end, alternates with חלד as a play upon the letters, comp. Psa 49:2 with Isa 38:11. The combination מחלד מתים resembles Psa 10:18; Psa 16:4. What is meant, is: men who have no other home but the world, which passeth away with the lust thereof, men ἐκ τοῦ κόσμου τούτου, or υίοὶ τοῦ αἰῶνος τούτου. The meaning of the further description חלקם בּחיּים (cf. Ecc 9:9) becomes clear from the converse in Psa 16:5. Jahve is the חלק of the godly man; and the sphere within which the worldling claims his חלק is החיּים, this temporal, visible, and material life. This is everything to him; whereas the godly man says: טּוב חסדּך מחיּים, Psa 63:4. The contrast is not so much between this life and the life to come, as between the world (life) and God. Here we see into the inmost nature of the Old Testament faith. To the Old Testament believer, all the blessedness and glory of the future life, which the New Testament unfolds, is shut up in Jahve. Jahve is his highest good, and possessing Him he is raised above heaven and earth, above life and death. To yield implicitly to Him, without any explicit knowledge of a blessed future life, to be satisfied with Him, to rest in Him, to hide in Him in the face of death, is the characteristic of the Old Testament faith. חלקם בחיים expresses both the state of mind and the lot of the men of the world. Material things which are their highest good, fall also in abundance to their share. The words “whose belly Thou fillest with Thy treasure” (Chethîb: וּצפינך the usual participial form, but as a participle an Aramaising form) do not sound as though the poet meant to say that God leads them to repentance by the riches of His goodness, but on the contrary that God, by satisfying their desires which are confined to the outward and sensuous only, absolutely deprives them of all claim to possessions that extend beyond the world and this present temporal life. Thus, then, צפוּן in this passage is used exactly as צפוּנים is used in Job 20:26 (from צפן to hold anything close to one, to hold back, to keep by one). Moreover, there is not the slightest alloy of murmur or envy in the words. The godly man who lacks

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these good things out of the treasury of God, has higher delights; he can exclaim, Psa 31:20 : “how great is Thy goodness which Thou hast laid up (צפנתּ) for those who fear Thee!” Among the good things with which God fills the belly and house of the ungodly (Job 22:17.) are also children in abundance; these are elsewhere a blessing upon piety (Psa 127:3., Psa 128:3.), but to those who do not acknowledge the Giver they are a snare to self-glorifying, Job 21:11 (cf. Wisdom Job 4:1). בּנים is not the subject, but an accusative, and has been so understood by all the old translators from the original text, just as in the phrase שׁבע ימים to be satisfied with, or weary of, life. On עוללים vid., on Psa 8:3. יתר (from יתר to stretch out in length, then to be overhanging, towering above, projecting, superfluous, redundant) signifies here, as in Job 22:20, riches and the abundance of things possessed.

Verse 15

With אני he contrasts his incomparably greater prosperity with that of his enemies. He, the despised and persecuted of men, will behold God's face בּצדק, in righteousness, which will then find its reward (Mat 5:8, Heb 12:14), and will, when this hope is realised by him, thoroughly refresh himself with the form of God. It is not sufficient to explain the vision of the divine countenance here as meaning the experience of the gracious influences which proceed from the divine countenance again unveiled and turned towards him. The parallel of the next clause requires an actual vision, as in Num 12:8, according to which Jahve appeared to Moses in the true form of His being, without the intervention of any self-manifestation of an accommodative and visionary kind; but at the same time, as in Exo 33:20, where the vision of the divine countenance is denied to Moses, according to which, consequently, the self-manifestation of Jahve in His intercourse with Moses is not to be thought of without some veiling of Himself which might render the vision tolerable to him. Here, however, where David gives expression to a hope which is the final goal and the very climax of all his hopes, one has no right in any way to limit the vision of God, who in love permits him to behold Him (vid., on Psa 11:7), and to limit the being satisfied with His תּמוּנה (lxx τὴν δόξαν σου, vid., Psychol.

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S. 49; transl. p. 61). If this is correct, then בּהקיץ cannot mean “when I wake up from this night's sleep” as Ewald, Hupfeld and others explain it; for supposing the Psalm were composed just before falling asleep what would be the meaning of the postponement of so transcendent a hope to the end of his natural sleep? Nor can the meaning be to “awake to a new life of blessedness and peace through the sunlight of divine favour which again arises after the night of darkness and distress in which the poet is now to be found” (Kurtz); for to awake from a night of affliction is an unsuitable idea and for this very reason cannot be supported. The only remaining explanation, therefore, is the waking up from the sleep of death (cf. Böttcher, De inferis §365-367). The fact that all who are now in their graves shall one day hear the voice of Him that wakes the dead, as it is taught in the age after the Exile (Dan 12:2), was surely not known to David, for it was not yet revealed to him. But why may not this truth of revelation, towards which prophecy advances with such giant strides (Isa 26:19. Eze 37:1-14), be already heard even in the Psalms of David as a bold demand of faith and as a hope that has struggled forth to freedom out of the comfortless conception of Sheôl possessed in that age, just as it is heard a few decades later in the master-work of a contemporary of Solomon, the Book of Job? The morning in Psa 49:15 is also not any morning whatever following upon the night, but that final morning which brings deliverance to the upright and inaugurates their dominion. A sure knowledge of the fact of the resurrection such as, according to Hofmann (Schriftbeweis ii. 2, 490), has existed in the Old Testament from the beginning, is not expressed in such passages. For laments like Psa 6:6; Psa 30:10; Psa 88:11-13, show that no such certain knowledge as then in existence; and when the Old Testament literature which we now possess allows us elsewhere an insight into the history of the perception of redemption, it does not warrant us in concluding anything more than that the perception of the future resurrection of the dead did not pass from the prophetic word into the believing mind of Israel until about the time of the Exile, and that up to that period faith made bold to hope for a

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redemption from death, but only by means of an inference drawn from that which was conceived and existed within itself, without having an express word of promise in its favour.^[123]
Thus it is here also. David certainly gives full expression to the hope of a vision of God, which, as righteous before God, will be vouchsafed to him; and vouchsafed to him, even though he should fall asleep in death in the present extremity (Psa 13:4), as one again awakened from the sleep of death, and, therefore (although this idea does not directly coincide with the former), as one raised from the dead. But this hope is not a believing appropriation of a “certain knowledge,” but a view that, by reason of the already existing revelation of God, lights up out of his consciousness of fellowship with Him.

Psalm 18

David's Hymnic Retrospect of a Life Crowned with Many Mercies

2 FERVENTLY do I love Thee, Jahve, my strength, 8 Jahve, my rock, and my fortress, and my Deliverer, My God, my fastness wherein I hide myself, My shield, and the horn of my salvation, my high towerl

4 As worthy to be praised do I call upon Jahve, And against mine enemies shall I be helped.

5 The bands of death had compassed me And the floods of the abyss came upon me.

6 The bands of hades had surrounded me, The snares of death assaulted mo.

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50 Therefore will I praise Thee among the nations, Jahve, And I will sing praises nnto Thy name,

51 As He, who giveth great deliverance to His king And sheweth favour to His anointed,

To David and his seed for ever.
Next to a תּפּלּה of David comes a שׁירה (nom. unitatis from שׁיר), which is in many ways both in words and thoughts (Symbolae p. 49) interwoven with the former. It is the longest of all the hymnic Psalms, and bears the inscription: To the Precentor, by the servant of Jahve, by David, who spake unto Jahve the words of this song in the day that Jahve had delivered him out of the hand of all his enemies and out of the hand of Saûl : then he said. The original inscription of the Psalm in the primary collection was probably only לדוד למנצח לעבד ה, like the inscription of Psa 36:1-12. The rest of the inscription resembles the language with which songs of this class are wont to be introduced in their connection in the historical narrative, Exo 15:1; Num 21:17, and more especially Deu 31:30. And the Psalm before us is found again in 2 Sam 22, introduced by words, the manifestly unaccidental agreement of which with the inscription in the Psalter, is explained by its having been incorporated in one of the histories from which the Books of Samuel are extracted, - probably the Annals (Dibre ha-Jamim) of David. From this source the writer of the Books of Samuel has taken the Psalm, together with that introduction; and from this source also springs the historical portion of the inscription in the Psalter, which is connected with the preceding by אשׁר.
David may have styled himself in the inscription עבד ה, just as the apostles call themselves δοῦλοι Ἰησοῦ Χριστοῦ. He also in other instances, in prayer, calls himself “the servant of Jahve,” Psa 19:12, Psa 19:14; Psa 144:10; 2Sa 7:20, as every Israelite might do; but David, who is the first after Moses and Joshua to bear this designation or by-name, could to so in an especial sense. For he, with whom the kingship of promise began, marks an epoch in his service of the work of God no less than did Moses, through whose mediation Israel received the Law, and Joshua, through whose instrumentality they obtained the Land of promise.

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The terminology of psalm-poesy does not include the word שׁירה, but only שׁיר. This at once shows that the historical portion of the inscription comes from some other source. בּיום is followed, not by the infin. הצּיל: on the day of deliverance, but by the more exactly plusquamperf. הצּיל: on the day (בּיום = at the time, as in Gen 2:4, and frequently) when he had delivered - a genitival (Ges. §116, 3) relative clause, like Psa 138:3; Exo 6:28; Num 3:1, cf. Psa 56:10. מיּד alternates with מכּף in this text without any other design than that of varying the expression. The deliverance out of the hand of Saul is made specially prominent, because the most prominent portion of the Psalm, Psa 18:5, treats of it. The danger in which David the was placed, was of the most personal, the most perilous, and the most protracted kind. This prominence was of great service to the collector, because the preceding Psalm bears the features of this time, the lamentations over which are heard there and further back, and now all find expression in this more extended song of praise.
Only a fondness for doubt can lead any one to doubt the Davidic origin of this Psalm, attested as it is in two works, which are independent of one another. The twofold testimony of tradition is supported by the fact that the Psalm contains nothing that militates against David being the author; even the mention of his own name at the close, is not against it (cf. 1Ki 2:45). We have before us an Israelitish counterpart to the cuneiform monumental inscriptions, in which the kings of worldly monarchies recapitulate the deeds they have done by the help of their gods. The speaker is a king; the author of the Books of Samuel found the song already in existence as a Davidic song; the difference of his text from that which lies before us in the Psalter, shows that at that time it had been transmitted from some earlier period; writers of the later time of the kings here and there use language which is borrowed from it or are echoes of it (comp. Pro 30:5 with Psa 18:31; Hab 3:19 with Psa 18:34); it bears throughout the mark of the classic age of the language and poetry, and “if it be not David's, it must have been written in his name and by some one imbued with his spirit, and who could have been this contemporary

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poet and twin-genius?” (Hitzig). All this irresistibly points us to David himself, to whom really belong also all the other songs in the Second Book of Samuel, which are introduced as Davidic (over Saul and Jonathan, over Abner, etc.). This, the greatest of all, springs entirely from the new self-consciousness to which he was raised by the promises recorded in 2 Sam 7; ; and towards the end, it closes with express retrospective reference to these promises; for David's certainty of the everlasting duration of his house, and God's covenant of mercy with his house, rests upon the announcement made by Nathan.
The Psalm divides into two halves; for the strain of praise begins anew with Psa 18:32, after having run its first course and come to a beautiful close in Psa 18:31. The two halves are also distinct in respect of their artificial form. The strophe schema of the first is: 6. 8. 8. 6. 8 (not 9). 8. 8. 8. 7. The mixture of six and eight line strophes is symmetrical, and the seven of the last strophe is nothing strange. The mixture in the second half on the contrary is varied. The art of the strophe system appears here, as is also seen in other instances in the Psalms, to be relaxed; and the striving after form at the commencement has given way to the pressure and crowding of the thoughts.
The traditional mode of writing out this Psalm, as also the Cantica, 2 Sam 22 and Judg 5, is “a half-brick upon a brick, and a brick upon a half-brick” (אירח על גבי לבנה ולבנה על גבי אריח): i.e., one line consisting of two, and one of three parts of a verse, and the line consisting of the three parts has only one word on the right and on the left; the whole consequently forms three columns. On the other hand, the song in Deut 32 (as also Jos 12:9., Est 9:7-10) is to be written “a half-brick upon a half-brick and a brick upon a brick,” i.e., in only two columns, cf. infra p. 269.

Verses 1-3

Psa 18:1-3 (Hebrew_Bible_18:2-4) The poet opens with a number of endearing names for God, in which he gratefully comprehends the results of long and varied experience. So far as regards the parallelism of the members, a monostich forms the beginning of this Psalm, as in Psa 16:1-11; Psa 23:1-6; Ps 25 and many

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others. Nevertheless the matter assumes a somewhat different aspect, if Psa 18:3 is not, with Maurer, Hengstenberg and Hupfeld, taken as two predicate clauses (Jahve is..., my God is...), but as a simple vocative-a rendering which alone corresponds to the intensity with which this greatest of the Davidic hymns opens-God being invoked by ה, ה, אלי, and each of these names being followed by a predicative expansion of itself, which increases in fulness of tone and emphasis. The ארחמך (with ā, according to Ew. §251, b), which carries the three series of the names of God, makes up in depth of meaning what is wanting in compass. Elsewhere we find only the Piel רחם of tender sympathising love, but here the Kal is used as an Aramaism. Hence the Jalkut on this passages explains it by רחמאי יתך “I love thee,” or ardent, heartfelt love and attachment. The primary signification of softness (root רח, Arab. rḥ , rch, to be soft, lax, loose), whence רחם, uterus, is transferred in both cases to tenderness of feeling or sentiment. The most general predicate חזפי (from חזק according to a similar inflexion to אמר, בּסר, עמק, plur. עמקי Pro 9:18) is followed by those which describe Jahve as a protector and deliverer in persecution on the one hand, and on the other as a defender and the giver of victory in battle. They are all typical names symbolising what Jahve is in Himself; hence instead of וּמפלּטי it would perhaps have been more correct to point וּמפלטי (and my refuge). God had already called Himself a shield to Abram, Gen 15:1; and He is called צוּר (cf. אבן Gen 49:24) in the great Mosaic song, Deu 32:4, Deu 32:37 (the latter verse is distinctly echoed here). סלע from סלע, Arab. sl‛ , findere, means properly a cleft in a rock (Arabic סלע,^[124] then a cleft rock, and צוּר,

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like the Arabic sachr, a great and hard mass of rock (Aramaic טוּר, a mountain). The figures of the מצוּדה (מצודה, מצד) and the משׂגּב are related; the former signifies properly specula, a watch-tower,^[125] and the latter, a steep height. The horn, which is an ancient figure of victorious and defiant power in Deu 33:17; 1Sa 2:1, is found here applied to Jahve Himself: “horn of my salvation” is that which interposes on the side of my feebleness, conquers, and saves me. All these epithets applied to God are the fruits of the affliction out of which David's song has sprung, viz., his persecution by Saul, when, in a country abounding in rugged rocks and deficient in forest, he betook himself to the rocks for safety, and the mountains served him as his fortresses. In the shelter which the mountains, by their natural conformations, afforded him at

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that time, and in the fortunate accidents, which sometimes brought him deliverance when in extreme peril, David recognises only marvellous phenomena of which Jahve Himself was to him the final cause. The confession of the God tried and known in many ways is continued in Psa 18:5 by a general expression of his experience. מהלּל is a predicate accusative to יהוה: As one praised (worthy to be praised) do I call upon Jahve, - a rendering that is better suited to the following clause, which expresses confidence in the answer coinciding with the invocation, which is to be thought of as a cry for help, than Olshausen's, “Worthy of praise, do I cry, is Jahve,” though this latter certainly is possible so far as the style is concerned (vid., on Isa 45:24, cf. also Gen 3:3; Mic 2:6). The proof of this fact, viz., that calling upon Him who is worthy to be praised, who, as the history of Israel shows, is able and willing to help, is immediately followed by actual help, as events that are coincident, forms the further matter of the Psalm.

Verses 4-6

Psa 18:4-6 (Hebrew_Bible_18:5-7) In these verses David gathers into one collective figure all the fearful dangers to which he had been exposed during his persecution by Saul, together with the marvellous answers and deliverances he experienced, that which is unseen, which stands in the relation to that which is visible of cause and effect, rendering itself visible to him. David here appears as passive throughout; the hand from out of the clouds seizes him and draws him out of mighty waters: while in the second part of the Psalm, in fellowship with God and under His blessing, he comes forward as a free actor.
The description begins in Psa 18:5 with the danger and the cry for help which is not in vain. The verb אפף according to a tradition not to be doubted (cf. אופן a wheel) signifies to go round, surround, as a poetical synonym of סבב, הקּיף, כּתּר, and not, as one might after the Arabic have thought: to drive, urge. Instead of “the bands of death,” the lxx (cf. Act 2:24) renders it ὠδῖνες (constrictive pains) θανάτου; but Psa 18:6 favours the meaning bands, cords, cf. Psa 119:61 (where it is likewise חבלי instead of the הבלי, which one might have expected, Jos 17:5; Job 36:8), death is therefore represented as a hunter with a cord and

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net, Psa 91:3. בליּעל, compounded of בּלי and יעל (from יעל, ועל, root על), signifies unprofitableness, worthlessness, and in fact both deep-rooted moral corruption and also abysmal destruction (cf. 2Co 6:15, Βελίαρ = Βελίαλ as a name of Satan and his kingdom). Rivers of destruction are those, whose engulfing floods lead down to the abyss of destruction (Jon 2:7). Death, Belı̂jáal, and Sheôl are the names of the weird powers, which make use of David's persecutors as their instruments. Futt. in the sense of imperfects alternate with praett. בּעת (= Arab. bgt) signifies to come suddenly upon any one (but compare also Arab. b‛ṯ, to startle, excitare, to alarm), and קדּם, to rush upon; the two words are distinguished from one another like überfallen and anfallen. The היכל out of which Jahve hears is His heavenly dwelling-place, which is both palace and temple, inasmuch as He sits enthroned there, being worshipped by blessed spirits. לפניו belongs to ושׁועתי: my cry which is poured forth before Him (as e.g., in Psa 102:1), for it is tautological if joined with תּבא beside ושׁועתי. Before Jahve's face he made supplication and his prayer urged its way into His ears.

Verses 7-9

Psa 18:7-9 (Hebrew_Bible_18:8-10) As these verses go on to describe, the being heard became manifest in the form of deliverance. All nature stands to man in a sympathetic relationship, sharing his curse and blessing, his destruction and glory, and to God is a (so to speak) synergetic relationship, furnishing the harbingers and instruments of His mighty deeds. Accordingly in this instance Jahve's interposition on behalf of David is accompanied by terrible manifestations in nature. Like the deliverance of Israel out of Egypt, Ps 68; Ps 77, and the giving of the Law on Sinai, Ex 19, and like the final appearing of Jahve and of Jesus Christ according to the words of prophet and apostle (Hab 3; 2Th 1:7.), the appearing of Jahve for the help of David has also extraordinary natural phenomena in its train. It is true we find no express record of any incident in David's life of the kind recorded in 1Sa 7:10, but it must be come real experience which David here idealises (i.e., seizes at its very roots, and generalises and works up into a grand majestic picture of his miraculous deliverance). Amidst earthquake, a black thunderstorm gathers, the charging of

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which is heralded by the lightning's flash, and its thick clouds descend nearer and nearer to the earth. The aorists in Psa 18:8 introduce the event, for the introduction of which, from Psa 18:4 onwards, the way has been prepared and towards which all is directed. The inward excitement of the Judge, who appears to His servant for his deliverance, sets the earth in violent oscillation. The foundations of the mountains (Isa 24:18) are that upon which they are supported beneath and within, as it were, the pillars which support the vast mass. געשׁ (rhyming with רעשׁ) is followed by the Hithpa. of the same verb: the first impulse having been given they, viz., the earth and the pillars of the mountains, continue to shake of themselves. These convulsions occur, because “it is kindled with respect to God;” it is unnecessary to supply אפּו, חרה לו is a synonym of חם לו. When God is wrath, according to Old Testament conception, the power of wrath which is present in Him is kindled and blazes up and breaks forth. The panting of rage may accordingly also be called the smoke of the fire of wrath (Psa 74:1; Psa 80:5). The smoking is as the breathing out of the fire, and the vehement hot breath which is inhaled and exhaled through the nose of one who is angry (cf. Job 41:12), is like smoke rising from the internal fire of anger. The fire of anger itself “devours out of the mouth,” i.e., flames forth out of the mouth, consuming whatever it lays hold of-in men in the form of angry words, with God in the fiery forces of nature, which are of a like kind with, and subservient to, His anger, and more especially in the lightning's flash. It is the lightning chiefly, that is compared here to the blazing up of burning coals. The power of wrath in God, becoming manifest in action, breaks forth into a glow, and before it entirely discharges its fire, it gives warning of action like the lightning's flash heralding the outburst of the storm. Thus enraged and breathing forth His wrath, Jahve bowed the heavens, i.e., caused them to bend towards the earth, and came down, and darkness of clouds (ערפל similar in meaning to ὄρφνη, cf. ἔρεβος) was under His feet: black, low-hanging clouds announced the coming of Him who in His wrath was already on His way downwards towards the earth.

Verses 10-12

Psa 18:10-12 (Hebrew_Bible_18:11-13) The storm, announcing the approaching

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outburst of the thunderstorm, was also the forerunner of the Avenger and Deliverer. If we compare Psa 18:11 with Psa 104:3, it is natural to regard כּרוּב as a transposition of רכוּב (a chariot, Ew. §153, a). But assuming a relationship between the biblical Cherub and (according to Ctesias) the Indo-Persian griffin, the word (from the Zend grab , garew , garefsh, to seize) signifies a creature seizing and holding irrecoverably fast whatever it seizes upon; perhaps in Semitic language the strong creature, from כּרב = Arab. krb , torquere, constringere, whence mukrab, tight, strong). It is a passive form like גּבוּל, יסד, לבוּשׁ. The cherubim are mentioned in Gen 3:24 as the guards of Paradise (this alone is enough to refute the interpretation recently revived in the Evang. Kirchen-Zeit., 1866, No. 46, that they are a symbol of the unity of the living One, כרוב = כּרוב “like a multitude!”), and elsewhere, as it were, as the living mighty rampart and vehicle of the approach of the inaccessible majesty of God; and they are not merely in general the medium of God's personal presence in the world, but more especially of the present of God as turning the fiery side of His doxa towards the world. As in the Prometheus of Aeschylus, Oceanus comes flying τὸν πτερυγωκῆ τόνδ ̓ οἰωνόν γνώμῃ στομίων ἄτερ εὐθύνων, so in the present passage Jahve rides upon the cherub, of which the heathenish griffin is a distortion; or, if by a comparison of passages like Psa 104:3; Isa 66:15, we understand David according to Ezekiel, He rides upon the cherub as upon His living throne-chariot (מרכּבה). The throne floats upon the cherubim, and this cherub-throne flies upon the wings of the wind; or, as we can also say: the cherub is the celestial spirit working in this vehicle formed of the spirit-like elements. The Manager of the chariot is Himself hidden behind the thick thunder-clouds. ישׁת is an aorist without the consecutive ו (cf. יך Hos 6:1). חשׁך is the accusative of the object to it; and the accusative of the predicate is doubled: His covering, His pavilion round about Him. In Job 36:29 also the thunder-clouds are called God's סכּה, and also in Psa 97:2 they are סביביו, concealing Him on all sides and announcing only His presence when He is wroth. In Psa 18:12 the accusative of the object, חשׁך, is expanded into “darkness of waters,” i.e., swelling with

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waters^[126] and billows of thick vapour, thick, and therefore dark, masses (עב in its primary meaning of denseness, or a thicket, Exo 19:9, cf. Jer 4:29) of שׁחקים, which is here a poetical name for fleecy clouds. The dispersion and discharge, according to Psa 18:13, proceeded from נגהּ גגדּו. Such is the expression for the doxa of God as being a mirroring forth of His nature, as it were, over against Him, as being therefore His brightness, or the reflection of His glory. The doxa is fire and light. On this occasion the forces of wrath issue from it, and therefore it is the fiery forces: heavy and destructive hail (cf. Exo 9:23., Isa 30:30) and fiery glowing coals, i.e., flashing and kindling lightning. The object עביו stands first, because the idea of clouds, behind which, according to Psa 18:11, the doxa in concealed, is prominently connected with the doxa. It might be rendered: before His brightness His clouds turn into hail..., a rendering which would be more in accordance with the structure of the stichs, and is possible according to Ges. §138, rem. 2. Nevertheless, in connection with the combination of עבר with clouds, the idea of breaking through (Lam 3:44) is very natural. If עביו is removed, then עברו signifies “thence came forth hail...” But the mention of the clouds as the medium, is both natural and appropriate.

Verses 13-15

Psa 18:13-15 (Hebrew_Bible_18:14-16) Amidst thunder, Jahve hurled lightnings as arrows upon David's enemies, and the breath of His anger laid bare the beds of the flood to the very centre of the earth, in order to rescue the sunken one. Thunder is the rumble of God, and as it were the hollow murmur of His mouth, Job 37:2. עליון, the Most High, is the name of God as the inapproachable Judge, who governs all things. The third line of Psa 18:14 is erroneously repeated from the preceding strophe. It cannot be supported on grammatical grounds by Exo 9:23, since קול נתן, edere vocem, has a different meaning from the נתן קלת, dare tonitrua, of that passage. The symmetry of the strophe structure is also against it; and it is wanting both in 2 Sam. and in the lxx. רב,

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which, as the opposite of מעט Neh 2:12; Isa 10:7, means adverbially “in abundance,” is the parallel to ויּשׁלח. It is generally taken, after the analogy of Gen 49:23, in the sense of בּרק, Psa 144:6 : רב in pause = רב (the ō passing over into the broader å like עז instead of עז in Gen 49:3) = רבב, cognate with רבה, רמה; but the forms סב, סבּוּ, here, and in every other instance, have but a very questionable existence, as e.g., רב, Isa 54:13, is more probably an adjective than the third person praet. (cf. Böttcher, Neue Aehrenlese No. 635, 1066). The suffixes ēm do not refer to the arrows, i.e., lightnings, but to David's foes. המם means both to put in commotion and to destroy by confounding, Exo 14:24; Exo 23:27. In addition to the thunder, the voice of Jahve, comes the stormwind, which is the snorting of the breath of His nostrils. This makes the channels of the waters visible and lays bare the foundations of the earth. אפיק (collateral form to אפק) is the bed of the river and then the river or brook itself, a continendo aquas (Ges.), and exactly like the Arabic mesı̂k , mesâk , mesek (from Arab. msk, the VI form of which, tamâsaka, corresponds to התאפּק), means a place that does not admit of the water soaking in, but on account of the firmness of the soil preserves it standing or flowing. What are here meant are the water-courses or river beds that hold the water. It is only needful for Jahve to threaten (epitiman Mat 8:26) and the floods, in which he, whose rescue is undertaken here, is sunk, flee (Psa 104:7) and dry up (Psa 106:9, Nah 1:4). But he is already half engulfed in the abyss of Hades, hence not merely the bed of the flood is opened up, but the earth is rent to its very centre. From the language being here so thoroughly allegorical, it is clear that we were quite correct in interpreting the description as ideal. He, who is nearly overpowered by his foes, is represented as one engulfed in deep waters and almost drowning.

Verses 16-19

Psa 18:16-19 (Hebrew_Bible_18:17-20) Then Jahve stretches out His hand from above into the deep chasm and draws up the sinking one. The verb שׁלח occurs also in prose (2Sa 6:6) without יד (Psa 57:4, cf. on the other hand the borrowed passage, Psa 144:7) in the signification to reach (after anything). The verb משׁה, however, is only found in one other instance, viz., [[Bible_(King_James)/Exodus|Exo 2:

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10]], as the root (transferred from the Egyptian into the Hebrew) of the name of Moses, and even Luther saw in it an historical allusion, “He hath made a Moses of me,” He hath drawn me out of great (many) waters, which had well nigh swallowed me up, as He did Moses out of the waters of the Nile, in which he would have perished. This figurative language is followed, in Psa 18:18, by its interpretation, just as in Psa 144:7 the “great waters” are explained by מיּד בּני נכר, which, however, is not suitable here, or at least is too limited.
With Psa 18:17 the hymn has reached the climax of epic description, from which it now descends in a tone that becomes more and more lyrical. In the combination איבי עז, עז is not an adverbial accusative, but an adjective, like רוּחך טובה Psa 143:10, and ὁ ἀνὴρ ἀγαθός (Hebräerbrief S. 353). כּי introduces the reason for the interposition of the divine omnipotence, viz., the superior strength of the foe and the weakness of the oppressed one. On the day of his איד, i.e., (vid., on Psa 31:12) his load or calamity, when he was altogether a homeless and almost defenceless fugitive, they came upon him (קדּם Psa 17:13), cutting off all possible means of delivering himself, but Jahve became the fugitive's staff (Psa 23:4) upon which he leaned and kept himself erect. By the hand of God, out of straits and difficulties he reached a broad place, out of the dungeon of oppression to freedom, for Jahve had delighted in him, he was His chosen and beloved one. חפץ has the accent on the penult here, and Metheg as a sign of the lengthening (העמדה) beside the ē, that it may not be read ĕ.^[127]
The following strophe tells the reason of his pleasing God and of His not allowing him to perish. This כּי חפץ בּי (for He delighted in me) now becomes the primary thought of the song.

Verses 20-23

Psa 18:20-23 (Hebrew_Bible_18:

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21-24) On גּמל (like שׁלּם with the accusative not merely of the thing, but also of the person, e.g., 1Sa 24:18), εὐ or κακῶς πράττειν τινά, vid., on Psa 7:5. שׁמר, to observe = to keep, is used in the same way in Job 22:15. רשׁע מן is a pregnant expression of the malitiosa desertio. “From God's side,” i.e., in His judgment, would be contrary to the general usage of the language (for the מן in Job 4:17 has a different meaning) and would be but a chilling addition. On the poetical form מנּי, in pause מנּי, vid., Ew. §263, b. The fut. in Psa 18:23, close after the substantival clause Psa 18:23, is not intended of the habit in the past, but at the present time: he has not wickedly forsaken God, but (כּי = imo, sed) always has God's commandments present before him as his rule of conduct, and has not put them far away out of his sight, in order to be able to sin with less compunction; and thus then (fut. consec.) in relation (עם, as in Deu 18:13, cf. 2Sa 23:5) to God he was תמים, with his whole soul undividedly devoted to Him, and he guarded himself against his iniquity (עון, from עוה, Arab. ‘wâ, to twist, pervert, cf. Arab. gwâ, of error, delusion, self-enlightenment), i.e., not: against acquiescence in his in-dwelling sin, but: against iniquity becoming in any way his own; מעוני equivalent to מעותי (Dan 9:5), cf. מחיּי = than that I should live, Jon 4:8. In this strophe, this Psalm strikes a cord that harmonises with Psa 17:1-15, after which it is therefore placed. We may compare David's own testimony concerning himself in 1Sa 26:23., the testimony of God in 1Ki 14:8, and the testimony of history in 1Ki 15:5; 1Ki 11:4.

Verses 24-27

Psa 18:24-27 (Hebrew_Bible_18:25-28) What was said in Psa 18:21 is again expressed here as a result of the foregoing, and substantiated in Psa 18:26, Psa 18:27. חסיד is a friend of God and man, just as pius is used of behaviour to men as well as towards God. גּבר תמים the man (construct of גּבר) of moral and religious completeness (integri = integritatis, cf. Psa 15:2), i.e., of undivided devotion to God. נבר (instead of which we find בּר לבב elsewhere, Psa 24:4; Psa 73:1) not one who is purified, but, in accordance with the reflexive primary meaning of Niph., one who is purifying himself, ἁγνίζων ἑαυτόν, 1Jo 3:3. עקּשׁ (the opposite of ישׂר) one who is morally distorted, perverse. Freely formed Hithpaels are used with these attributive words to give expression to the corresponding self-manifestation: התחסּד, התּמּם (Ges. §54, 2, b), התבּרר, and התפּתּל (to show one's self נפתּל or פּתלתּל). The fervent

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love of the godly man God requites with confiding love, the entire submission of the upright with a full measure of grace, the endeavour after purity by an unbeclouded charity (cf. Psa 73:1), moral perverseness by paradoxical judgments, giving the perverse over to his perverseness (Rom 1:28) and leading him by strange ways to final condemnation (Isa 29:14, cf. Lev 26:23.). The truth, which is here enunciated, is not that the conception which man forms of God is the reflected image of his own mind and heart, but that God's conduct to man is the reflection of the relation in which man has placed himself to God; cf. 1Sa 2:30; 1Sa 15:23. This universal truth is illustrated and substantiated in Psa 18:28. The people who are bowed down by affliction experience God's condescension, to their salvation; and their haughty oppressors, god's exaltation, to their humiliation. Lofty, proud eyes are among the seven things that Jahve hateth, according to Pro 6:17. The judgment of God compels them to humble themselves with shame, Isa 2:11.

Verses 28-30

Psa 18:28-30 (Hebrew_Bible_18:29-31) The confirmation of what has been asserted is continued by David's application of it to himself. Hitzig translates the futures in Psa 18:29. as imperfects; but the sequence of the tenses, which would bring this rendering with it, is in this instance interrupted, as it has been even in Psa 18:28, by כּי. The lamp, נר (contracted from nawer), is an image of life, which as it were burns on and on, including the idea of prosperity and high rank; in the form ניר (from niwr, nijr) it is the usual figurative word for the continuance of the house of David, 1Ki 11:36, and frequently. David's life and dominion, as the covenant king, is the lamp which God's favour has lighted for the well-being of Israel, and His power will not allow this lamp (2Sa 21:17) to be quenched. The darkness which breaks in upon David and his house is always lighted up again by Jahve. For His strength is mighty in the weak; in, with, and by Him he can do all things. The fut. ארץ may be all the more surely derived from רצץ (= ארץ), inasmuch as this verb has the changeable u in the future also in Isa 42:4; Ecc 12:6. The text of 2 Sam 22, however, certainly seems to put “rushing upon” in the stead of “breaking down.” With [[Bible_(King_James)/Psalms|Psa 18:

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31]] the first half of the hymn closes epiphonematically. האל is a nom. absol., like hatsuwr, Deu 32:4. This old Mosaic utterance is re-echoed here, as in 2Sa 7:22, in the mouth of David. The article of האל points to God as being manifest in past history. His way is faultless and blameless. His word is צרוּפה, not slaggy ore, but purified solid gold, Psa 12:7. Whoever retreats into Him, the God of the promise, is shielded from every danger. Pro 30:5 is borrowed from this passage.

Verses 31-34

Psa 18:31-34 (Hebrew_Bible_18:32-35) The grateful description of the tokens of favour he has experienced takes a new flight, and is continued in the second half of the Psalm in a more varied and less artificial mixture of the strophes. What is said in Psa 18:31 of the way and word of Jahve and of Jahve Himself, is confirmed in Psa 18:32 by the fact that He alone is אלוהּ, a divine being to be reverenced, and He alone is צוּר, a rock, i.e., a ground of confidence that cannot be shaken. What is said in Psa 18:31 consequently can be said only of Him. מבּלעדי and זוּלתי alternate; the former (with a negative intensive מן) signifies “without reference to” and then absolutely “without” or besides, and the latter (with ı̂ as a connecting vowel, which elsewhere has also the function of a suffix), from זוּלת (זוּלה), “exception.” The verses immediately following are attached descriptively to אלהינוּ, our God (i.e., the God of Israel), the God, who girded me with strength; and accordingly (fut. consec.) made my way תמים, “perfect,” i.e., absolutely smooth, free from stumblings and errors, leading straight forward to a divine goal. The idea is no other than that in Psa 18:31, cf. Job 22:3, except that the freedom from error here is intended to be understood in accordance with its reference to the way of a man, of a king, and of a warrior; cf. moreover, the other text. The verb שׁוּה signifies, like Arab. swwâ, to make equal (aequare), to arrange, to set right; the dependent passage Hab 3:19 has, instead of this verb, the more uncoloured שׁים. The hind, איּלה or איּלת, is the perfection of swiftness (cf. ἔλαφος and ἐλαφρός) and also of gracefulness among animals. “Like the hinds” is equivalent to like hinds' feet; the Hebrew style leaves it to the reader to infer the appropriate point of

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comparison from the figure. It is not swiftness in flight (De Wette), but in attack and pursuit that is meant, - the latter being a prominent characteristic of warriors, according to 2Sa 1:23; 2Sa 2:18; 1Ch 12:8. David does not call the high places of the enemy, which he has made his own by conquest “my high places,” but those heights of the Holy Land which belong to him as king of Israel: upon these Jahve preserves him a firm position, so that from them he may rule the land far and wide, and hold them victoriously (cf. passages like Deu 32:13; Isa 58:14). The verb למּד, which has a double accusative in other instances, is here combined with ל of the subject taught, as the aim of the teaching. The verb נחת (to press down = to bend a bow) precedes the subject “my arms” in the singular; this inequality is admissible even when the subject stands first (e.g., Gen 49:22; Joe 1:20; Zec 6:14). קשׁת נחוּשׁה a bow of brazen = of brass, as in Job 20:24. It is also the manner of heroes in Homer and in the Ramâ-jana to press down and bend with their hand a brazen bow, one end of which rests on the ground.

Verses 35-36

Psa 18:35-36 (Hebrew_Bible_18:36-37) Yet it is not the brazen bow in itself that makes him victorious, but the helpful strength of his God. “Shield of Thy salvation” is that consisting of Thy salvation. מגן has an unchangeable å, as it has always. The salvation of Jahve covered him as a shield, from which every stroke of the foe rebounded; the right hand of Jahve supported him that his hands might not become feeble in the conflict. In its ultimate cause it is the divine ענוה, to which he must trace back his greatness, i.e., God's lowliness, by virtue of which His eyes look down upon that which is on the earth (Psa 113:6), and the poor and contrite ones are His favourite dwelling-place (Isa 57:15; Isa 66:1.); cf. B. Megilla 31a, “wherever Scripture testifies of the גבורה of the Holy One, blessed be He, it gives prominence also, in connection with it, to His condescension, ענותנוּתו, as in Deu 10:17 and in connection with it Deu 10:18, Isa 57:15 and Isa 57:15, Psa 68:5 and Psa 68:6.” The rendering of Luther, who follows the lxx and Vulgate, “When Thou humblest me, Thou makest me great” is opposed by the fact that ענוה means the bending of one's self, and not of another. What

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is intended is, that condescension of God to mankind, and especially to the house of David, which was in operation, with an ultimate view to the incarnation, in the life of the son of Jesse from the time of his anointing to his death, viz., the divine χρηστότης καὶ φιλανθρωπία (Tit 3:4), which elected the shepherd boy to be king, and did not cast him off even when he fell into sin and his infirmities became manifest. To enlarge his steps under any one is equivalent to securing him room for freedom of motion (cf. the opposite form of expression in Pro 4:12). Jahve removed the obstacles of his course out of the way, and steeled his ankles so that he stood firm in fight and endured till he came off victorious. The praet. מעדו substantiates what, without any other indication of it, is required by the consecutio temporum, viz., that everything here has a retrospective meaning.

Verses 37-40

Psa 18:37-40 (Hebrew_Bible_18:38-41) Thus in God's strength, with the armour of God, and by God's assistance in fight, he smote, cast down, and utterly destroyed all his foes in foreign and in civil wars. According to the Hebrew syntax the whole of this passage is a retrospect. The imperfect signification of the futures in Psa 18:38, Psa 18:39 is made clear from the aorist which appears in Psa 18:40, and from the perfects and futures in what follows it. The strophe begins with an echo of Exo 15:9 (cf. supra Psa 7:6). The poet calls his opponents קמי, as in Psa 18:49, Psa 44:6; Psa 74:23, cf. קימנוּ Job 22:20, inasmuch as קוּם by itself has the sense of rising up in hostility and consequently one can say קמי instead of עלי קמים (קומים   2Ki 16:7).^[128]
The frequent use of this phrase (e.g., Ps 36:13, Lam 1:14) shows that קום in Psa 18:39 does not mean “to stand (resist),” but “to rise (again).” The phrase נתן ערף, however, which in other passages has those fleeing as its subject (2Ch 29:6), is here differently applied: Thou gavest, or madest me mine enemies a

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back, i.e., those who turn back, as in Exo 23:27. From Psa 21:13 (תּשׁיתמו שׁכם, Symm. τάξεις αὐτοὺς ἀποστρόφους) it becomes clear that ערף is not an accusative of the member beside the accusative of the person (as e.g., in Deu 33:11), but an accusative of the factitive object according to Ges. §139, 2.

Verses 41-42

Psa 18:41-42 (Hebrew_Bible_18:42-43) Their prayer to their gods, wrung from them by their distress, and even to Jahve, was in vain, because it was for their cause, and too late put up to Him. על = על; in Psa 42:2 the two prepositions are interchanged. Since we do not pulverize dust but to dust, כּעפר is to be taken as describing the result: so that they became as dust (cf. Job 38:30, כּאכן, so that it is become like stone, and the extreme of such pregnant brevity of expression in Isa 41:2) before the wind (על־פּני as in 2Ch 3:17, before the front). The second figure is to be explained differently: I emptied them out (אריקם from הריק) like the dirt of the streets, i.e., not merely: so that they became such, but as one empties it out, - thus contemptuously, ignominiously and completely (cf. Isa 10:6; Zec 10:5). The lxx renders it λεανῶ from הרק (root רק to stretch, make thin, cf. tendo tenius, dehnen dünn); and the text of 2 Sam 22 present the same idea in אדיקם.

Verses 43-45

Psa 18:43-45 (Hebrew_Bible_18:44-46) Thus victorious in God, David became what he now is, viz., the ruler of a great kingdom firmly established both in home and foreign relations. With respect to the גּוים and the verb תּפלּטני which follows, ריבי עם can only be understood of the conflicts among his own people, in which David was involved by the persecution of Saul and the rebellions of Absolom and Sheba the son of Bichri; and from which Jahve delivered him, in order to preserve him for his calling of world-wide dominion in accordance with the promise. We therefore interpret the passage according to בּרית עם in Isa 49:8, and קנאת־עם in Isa 26:11; whereas the following עם comes to have a foreign application by reason of the attributive clause לא־ידעתּי (Ges. §123, 3). The Niph. נשׁמע in Psa 18:45 is the reflexive of שׁמע, to obey (e.g., Exo 24:7), and is therefore to be rendered: show themselves obedient (= Ithpa. in Dan 7:27). לשׁמע אזן implies more than that they obeyed at the

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word; שׁמע means information, rumour, and שׁמע אזן is the opposite of personal observation (Job 42:5), it is therefore to be rendered: they submitted even at the tidings of my victories; and 2Sa 8:9. is an example of this. כּחשׁ to lie, disown, feign, and flatter, is sued here, as it is frequently, of the extorted humility which the vanquished show towards the conqueror. Psa 18:46 completes the picture of the reason of the sons of a foreign country “putting a good face on a bad game.” They faded away, i.e., they became weak and faint-hearted (Exo 18:18), incapable of holding out against or breaking through any siege by David, and trembled, surrendering at discretion, out of their close places, i.e., out of their strongholds behind which they had shut themselves in (cf. Ps 142:8). The signification of being alarmed, which in this instance, being found in combination with a local מן, is confined to the sense of terrified flight, is secured to the verb חרג by the Arabic ḥarija (root ḥr, of audible pressure, crowding, and the like) to be pressed, crowded, tight, or narrow, to get in a strait, and the Targumic חרנּא דמותא = אימתא דמותא (vid., the Targums on Deu 32:25). Arab. ḥjl, to limp, halt, which is compared by Hitzig, is far removed as to the sound; and the most natural, but colourless Arab. chrj, to go out of (according to its radical meaning - cf. Arab. chrq , chr‛, etc. - : to break forth, erumpere), cannot be supported in Hebrew or Aramaic. The ירגּזוּ found in the borrowed passage in Micah, Mic 7:17, favours our rendering.

Verses 46-48

Psa 18:46-48 (Hebrew_Bible_18:47-49) The hymn now draws towards the end with praise and thanksgiving for the multitude of God's mighty deeds, which have just been displayed. Like the (צוּרי) בּרוּך which is always doxological, חי ה (vivus Jahve) is meant as a predicate clause, but is read with the accent of an exclamation just as in the formula of an oath, which is the same expression; and in the present instance it has a doxological meaning. Accordingly וירוּם also signifies “exalted be,” in which sense it is written וירם (וירם = וירם) in the other text. There are three doxological utterances drawn from the events which have just been celebrated in

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song. That which follows, from האל onwards, describes Jahve once more as the living, blessed (εὐλογητόν), and exalted One, which He has shown Himself to be. From ויּדבּר we see that הנּותן is to be resolved as an imperfect. The proofs of vengeance, נקמות, are called God's gift, insofar as He has rendered it possible to him to punish the attacks upon his own dignity and the dignity of his people, or to witness the punishment of such insults (e.g., in the case of Nabal); for divine vengeance is a securing by punishment (vindicatio) of the inviolability of the right. It is questionable whether הדבּיר (synonym רדד, Psa 144:2) here and in Psa 47:4 means “to bring to reason” as an intensive of דּבר, to drive (Ges.); the more natural meaning is “to turn the back” according to the Arabic adbara (Hitzig), cf. dabar , dabre, flight, retreat; debira to be wounded behind; medbûr, wounded in the back. The idea from which הדביר gains the meaning “to subdue” is that of flight, in which hostile nations, overtaken from behind, sank down under him (Psa 45:6); but the idea that is fully worked out in Psa 129:3, Isa 51:23, is by no means remote. With מפלטי the assertion takes the form of an address. מן רומם does not differ from Psa 9:14 : Thou liftest me up away from mine enemies, so that I hover above them and triumph over them. The climactic אף, of which poetry is fond, here unites two thoughts of a like import to give intensity of expression to the one idea. The participle is followed by futures: his manifold experience is concentrated in one general ideal expression.

Verses 49-50

Psa 18:49-50 (Hebrew_Bible_18:50-51) The praise of so blessed a God, who acts towards David as He has promised him, shall not be confined within the narrow limits of Israel. When God's anointed makes war with the sword upon the heathen, it is, in the end, the blessing of the knowledge of Jahve for which he opens up the way, and the salvation of Jahve, which he thus mediatorially helps on. Paul has a perfect right to quote Psa 18:50 of this Psalm (Rom 15:9), together with Deu 32:43 and Psa 117:1, as proof that salvation belongs to the Gentiles also, according to the divine purpose of mercy. What is said in Psa 18:50 as the reason and matter of the praise that shall go forth beyond Israel, is an echo of the Messianic promises in 2Sa 7:12-16 which is perfectly

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reconcileable with the Davidic authorship of the Psalm, as Hitzig acknowledges. And Theodoret does not wrongly appeal to the closing words עד־עולם against the Jews. In whom, but in Christ, the son of David, has the fallen throne of David any lasting continuance, and in whom, but in Christ, has all that has been promised to the seed of David eternal truth and reality? The praise of Jahve, the God of David, His anointed, is, according to its ultimate import, a praising of the Father of Jesus Christ.

Psalm 18 according to the Text of 2 Samuel 22

2Sa 22:1
On the differences of the introductory superscription, see on Psa 18:1. The relation of the prose accentuation of the Psalm in 2 Sam 22 to the poetical accentuation in the Psalter is instructive. Thus, for example, instead of Mercha mahpach. (Olewejored) in the Psalter we here find Athnach; instead of the Athnach following upon Mercha mahpach., here is Zakeph (cf. Psa 18:7, Psa 18:16, Psa 18:31 with 2Sa 22:7, 2Sa 22:16, 2Sa 22:31); instead of Rebia mugrash, here Tiphcha (cf. Psa 18:4 with 2Sa 22:4); instead of Pazer at the beginning of a verse, here Athnach (cf. Psa 18:2 with 2Sa 22:2).^[129]
The peculiar mode of writing the stichs, in which we find this song in our editions, is the old traditional mode. If a half-line is placed above a half-line, so that they form two columns, it is called לבנה על־גבי לבנה אריח על־גבי אריח, brick upon brick, a half-brick upon a half-brick, as the song Haazinu in Deut 32 is set out in our editions. On the other hand if the half-lines appear as they do here divided and placed in layers one over another, it is called אריח על־גבי לבנה ולבנה על־גבי אריח. According to Megilla 16b all the cantica in the Scriptures are to be written thus; and according to Sofrim xiii., Ps 18 has this form in common with 2 Sam 22.
2Sa 22:2-4
This strophe is stunted by the falling away of its monostichic introit, Psa 18:2. In consequence of this, the vocatives in Psa 18:2. are deprived of their support

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and lowered to substantival clauses: Jahve is my Rock, etc., which form no proper beginning for a hymn. Instead of וּמפלּטי we have, as in Psa 144:2, ומפלטי־לי; and instead of אלי צוּרי we find אלהי צוּרי, which is contrary to the usual manner of arranging these emblematical names. The loss the strophe sustains is compensated by the addition: and my Refuge, my Saviour, who savest me from violence. In 2Sa 22:4 as in 2Sa 22:49 the non-assimilated מן (cf. 2Sa 22:14, Psa 30:4; Psa 73:19) is shortened into an assimilated one. May לּי perhaps be the remains of the obliterated אלי, and אלהי, as it were, the clothing of the צוּרי which was then left too bare?
2Sa 22:5-7
The connection of this strophe with the preceding by כּי accords with the sense, but is tame. On the other hand, the reading משׁבּרי instead of חבלי (even though the author of Psa 116:3 may have thus read it) is commended by the parallelism, and by the fact, that now the latter figure is not repeated in 2Sa 22:5, 2Sa 22:6. משׁברי are not necessarily waves that break upon the shore, but may also be such as break one upon another, and consequently אפפוּני is not inadmissible. The ו of ונחלי, which is not wanted, is omitted. Instead of the fuller toned from סבבוּני, which is also more commensurate with the closing cadence of the verse, we have here the usual syncopated סבּוּני (cf. Psa 118:11). The repetition of the אקרא (instead of אשׁוּע) is even more unpoetical than the repetition of חבלי would be. On the other hand, it might originally have been ויּשׁמע instead of ישׁמע; without ו it is an expression (intended retrospectively) of what takes place simultaneously, with ו it expresses the principal fact. The concluding line ושׁועתי בּאזניו is stunted: the brief substantival clause is not meaningless (cf. Job 15:21; Isa 5:9), but is only a fragment of the more copious, fuller toned conclusion of the strophe which we find in the Psalter.
2Sa 22:8-10
The Kerî here obliterates the significant alternation of the Kal and Hithpa. of גּעשׁ. Instead of וּמוסדי we have the feminine form of the plural מוסדות (as in both texts in 2Sa 22:16) without ו. Instead of the genitive הרים, by an extension of the figure, we have השׁמים (cf. the pillars, Job 26:11), which is not intended of the mountains as of Atlasses, as it were, supporting the heavens, but of the points

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of support and central points of the heavens themselves: the whole universe trembles.
2Sa 22:11-13
Instead of the pictorial ויּדא (Deu 28:49, and hence in Jeremiah), which is generally used of the flight of the eagle, we have the plain, uncoloured ויּרא He appeared. Instead of ישׁת, which is intended as an aorist, we meet the more strictly regular, but here, where so many aorists with ו come together, less poetical ויּשׁת. In 2Sa 22:12 the rise and fall of the parallel members has grown over till it forms one heavy clumsy line: And made darkness round about Him a pavilion (סכּות). But the ἁπ. λεγ. חשׁרת, to which the signification of a “massive gathering together” is secured by the Arabic, is perhaps original. The word Arab. ḥšr, frequently used in the Koran of assembling to judgment, with the radical signification stipare, cogere (to crowd together, compress) which is also present in Arab. ḥšâ , ḥâš , ḥšd, is here used like ἀγείρειν in the Homeric νεφεληγρέτα (the cloud-gatherer).^[130]
2Sa 22:13 is terribly mutilated. Of עביו עררו ברד ו of the other text there are only the four letters בּערוּ (as in 2Sa 22:9) left.
2Sa 22:14-16
Instead of ויּרעם we find ירעם, which is less admissible here, where a principal fact is related and the description is drawing nearer and nearer to its goal. Instead of מן־שׁמים the other text has בּשּׁמים; in Psa 30:4 also, מן is retained without being assimilated before שׁ. But the fact, however, that the line בּרד וגחלי־אשׁ is wanting, is a proof, which we welcome, that it is accidentally repeated from the preceding strophe, in the other text. On the other hand, חצּים is inferior to חצּיו; וּברקים רב is corrupted into a tame בּרק; and the Kerî ויּהם erroneously assumes that the suffix of ויפיצם refers to the arrows, i.e., lightnings. Again on the other hand, אפיקי ים, channels of the sea, is perhaps

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original; מים in this connection expresses too little, and, as being the customary word in combination with אפיקי (Psa 42:2; Joe 1:20), may easily have been substituted after it. At any rate ים and תּבל form a more exact antithesis. יגּלוּ instead of ויּגּלוּ is the same in meaning. The close of the strophe is here also weakened by the obliteration of the address to God: by (בּ instead of the מ of the other text) the threatening of Jahve, at the snorting of His breath of anger. The change of the preposition in this surge (so-to-speak) of the members of the verse is rather interruptive than pleasing.
2Sa 22:17-20
The variant משּׂנאי instead of ומשׂאני is unimportant; but משׁען instead of למשׁען, for a support, is less pleasing both as it regards language and rhythm. The resolution of ויוציאני into אתי...ויּצא is a clumsy and needless emphasising of the me.
2Sa 22:21-24
Instead of כּצדקי, we find כּצדקתי here and in 2Sa 22:25, contrary to usage of the language of the Psalms (cf. Psa 7:9 with 1Ki 8:32). Instead of the poetical אסיר מנּי (Job 27:5; Job 23:12) we have אסוּר ממּנּה (with the fem. used as a neuter), according to the common phrase in 2Ki 3:3, and frequently (cf. Deu 5:32). Instead of ואהי, the not less (e.g., Psa 102:8) usual ואהיה; and instead of ואשׁתּמּר, the form with ah of direction which occurs very frequently with the first person of the fut. convers. in the later Hebrew, although it does also occur even in the older Hebrew (Psa 3:6; Psa 7:5, Gen 32:6; Job 19:20). And instead of עמּו we find לו, which does not commend itself, either as a point of language or of rhythm; and by comparison with 2Sa 22:26, 2Sa 22:27, it certainly is not original.
2Sa 22:25-28
On כּצדקתי see 2Sa 22:21. כּברי is without example, since elsewhere (כּפּים) בּר ידים is the only expression for innocence. In the equally remarkable expression גּבּור תּמים (the upright “man of valour”), גבור is used just as in the expression גּבּור חיל. The form תּתּבר, has only the sound of an assimilated Hithpa. like תּתּמּם (= תתתמם), and is rather a reflexive of the Hiph. הבר after the manner of the Aramaic Ittaphal (therefore = תּתּכרר); and the form תּתּפּל sounds altogether like a Hithpa. from תּפל (thou showest thyself insipid, absurd, foolish), but - since תּפלה

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cannot be ascribed to God (Job 1:22), and is even unseemly as an expression - appears to be treated likewise as an Ittaphal with a kind of inverted assimilation = תּתהפתּל (Böttcher). They are contractions such as are sometimes allowed by the dialect of the common people, though contrary to all rules. ואת instead of כּי at the beginning of 2Sa 22:28 changes what is confirmatory into a mere continuation of the foregoing. One of the most sensible variations is the change of ועינים רמות to ועיניך על־רמים. The rendering: And Thine eyes (are directed down) upon the haughty that Thou mayst bring (them) low (Stier, Hengst., and others), violates the accentuation and is harsh so far as the language is concerned (תּשׁפּיל for להשׁפּלם). Hitzig renders it, according to the accents: And Thou lowerest Thine eyes against the proud, השׁפיל עימים = הפיל פנים (Jer 3:12). But one would expect בּ instead of על, if this were the meaning. It is better to render it according to Psa 113:6 : And Thou dost cast down Thine eyes upon the haughty, in which rendering the haughty are represented as being far beneath Jahve notwithstanding their haughtiness, and the “casting down or depressing of the eyes” is an expression of the utmost contempt (despectus).
2Sa 22:29-31
Here in 2Sa 22:29 תּאיר has been lost, for Jahve is called, and really is, אור in Psa 27:1, but not נר. The form of writing גיר is an incorrect wavering between נר and ניר. The repetition יהוה ויהוה, by which the loss of תאיר, and of אלהי in 2Sa 22:29, is covered, is inelegant. We have בּכה here instead of בּך, as twice besides in the Old Testament. The form of writing ארוּץ, as Isa 42:4 shows, does not absolutely require that we should derive it from רוּץ; nevertheless רוּץ can be joined with the accusative just as well as דּלּג, in the sense of running against, rushing upon; therefore, since the parallelism is favourable, it is to be rendered: by Thee I rush upon a troop. The omission of the ו before בּאלהי is no improvement to the rhythm.
2Sa 22:32-35
The variety of expression in 2Sa 22:32 which has been preserved in the other text is lost here. Instead of המאזרני חיל we find, as if from a faded MS, חיל מעוּזי (according to Norzi מעוּזי) my refuge (lit., hiding) of strength, i.e., my strong refuge, according to a syntactically more

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elegant style of expression (= מעוזי מעוז חיל), like Psa 71:7; Lev 6:3; Lev 26:42; vid., Nägelsbach §63, g, where it is correctly shown, that this mode of expression is a matter of necessity in certain instances.^[131]
The form of writing, מעוּזי, seems here to recognise a מעוז, a hiding-place, refuge, = Arab. m‛âd, which is different from מעז a fortress (from עזז); but just as in every other case the punctuation confuses the two substantives (vid., on Psa 31:3), so it does even here, since מעוז, from עוּז, ought to be inflected מעוּזי, like מנוּסי, and not מעוּזי. Nevertheless the plena scriptio may avail to indicate to us, that here מעוז is intended to by a synonym of מחסה. Instead of (תמים דרכי) ויּתּן we have ויּתּר here; perhaps it is He let, or caused, my way to be spotless, i.e., made it such. Thus Ewald renders it by referring to the modern Arabic hllâ, to let, cause Germ. lassen, French faire = to make, effect; even the classic ancient Arabic language uses trk (Lassen) in the sense of j'l (to make), e.g., “I have made (Arab. taraktu) the sword my camp-companion,” i.e., my inseparable attendant (lit., I have caused it to be such), as it is to be translated in Nöldeck'e Beiträge zur Kenntniss der Poesie der alten Araber, S. 131.^[132]
Or does התּיר retain its full and

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proper meaning “to unfetter?” This is more probable, since the usage of Hebrew shows no example of התּיר in the post-biblical signification “to allow, permit,” which ought to form the transition to “to cause to be = to effect.” Therefore we may compare on the contrary Koran ix. 15, challu sebı̂ - lahum loose their way, i.e., let them go forth free, and render it: He unfettered, unbound, left to itself, let my way go on as faultless (unobstructed). Hitzig, following the Chethîb דרכו, renders it differently: “and made the upright skip on his way.” But תמים beside דרכו is to be regarded at the outset as its predicate, and התּיר means “to cause to jump up,” Hab 3:6, not “to skip along.” Nevertheless, the Chethîb דרכו, which, from the following Chethîb רגליו, bears the appearance of being designed, at any rate seems to have understood תמים personally: He unfettered (expedit) the upright his way, making his feet like etc. The reading ונחת instead of ונחתה, although admissible so far as the syntax is concerned (Ges. §147, a), injures the flow of the rhythm.
2Sa 22:36-37
The pentastich is stunted here by the falling away of the middle line of 2Sa 22:36 : and Thy right hand supported me. Instead of the expressive וענותך (and Thy condescension) we find here וענתך which, in accordance with the usage of the language, does not mean Thy being low (Hengst.), but rather: Thy labour (Böttch.), or more securely: Thine answering, lxx ὑπακοή (i.e., the actual help, wherewith Thou didst answer my prayer). Instead of תּחתּי we find, as also in 2Sa 22:40, 2Sa 22:48, תּחתּני with a verbal suffix, like בּעד in Psa 139:11; it is perhaps an inaccuracy of the common dialect, which confused the genitive and accusative suffix. But instances of this are not wanting even in the written language, Ges. §103, rem. 3.
2Sa 22:38-41
The cohortative תּרדּפת, as frequently, has the sense of a hypothetical antecedent, whether it refers to the present, as in Psa 139:8, or to the past as in Psa 73:16 and here: in case I pursued. In the text in the Psalter it is ואשּׂיגם, here it is ואשׁמידם, by which the echo of Ex 15 is obliterated. And after עד־כלותם how tautological is the ואכלּם which is designed to compensate for the shortening of the verse! The verse, to wit, is shortened at the end, ולא־יכלו קום being transformed into ולא יקוּמוּן. Instead of יפּלוּ, ויפּלוּ

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is not inappropriate. Instead of ותּאזּרני we find ותּזרני, by a syncope that belongs to the dialect of the people, cf. תּזלי for תּאזלי Jer 2:36, מלּף for מאלּף Job 35:11. Of the same kind is תּתּה = נתתּה, an apocope taken from the mouths of the people, with which only רד, Jdg 19:11, if equivalent to ירד, can be compared. The conjunctive ו of ומשׂנאי stands here in connection with אצמיתם as a consec.: my haters, whom I destroyed. The other text is altogether more natural, better conceived, and more elegant in this instance.
2Sa 22:42-43
Instead of ישׁוּעוּ we have ישׁעוּ, a substitution which is just tolerable: they look forth for help, or even: they look up expectantly to their gods, Isa 17:8; Isa 31:1. The two figurative expressions in 2Sa 22:43, however, appear here, in contrast with the other text, in a distorted form: And I pulverised them as the dust of the earth, as the mire of the street did I crush them, I trampled them down. The lively and expressive figure כעפר על־פני רוח is weakened into כעפר־ארץ. Instead of אריקם, we have the overloaded glossarial אדקּם ארקעם. The former (root דק, דך, to break in pieces) is a word that is interchanged with the אריקם of the other text in the misapprehended sense of ארקּם. The latter (root רק, to stretch, to make broad, thin, and compact) looks like a gloss of this אדקם. Since one does not intentionally either crush or trample upon the dirt of the street nor tread it out thin or broad, we must in this instance take not merely כעפר־ארץ but also כטיט־חוצות as expressing the issue or result.
2Sa 22:44-46
The various reading ריבי עמּי proceeds from the correct understanding, that ריבי refers to David's contentions within his kingdom. The supposition that עמּי is a plur. apoc. and equivalent to עמּים, as it is to all appearance in Psa 144:2, and like מנּי = מנּים Psa 45:9, has no ground here. The reasonable variation תּשׁמרני harmonises with עמּי: Thou hast kept me (preserved me) for a head of the nations, viz., by not allowing David to become deprived of the throne by civil foes. The two lines of 2Sa 22:45 are reversed, and not without advantage. The Hithpa. יתכּחשׁוּ instead of the Piel יכחשׁוּ (cf. Psa 66:3; Psa 81:16) is the reflexive of the latter: they made themselves flatterers (cf. the Niph. Deu 33:29 : to show

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themselves flattering, like the ישּׁמעוּ which follows here, audientes se praestabant = obediebant). Instead of (אזן) לשׁמע we have here, in a similar signification, but less elegant, (אזן) לשׁמוע according to the hearing of the ear, i.e., hearsay. Instead of ויחרגוּ we find ויחגּרוּ, which is either a transposition of the letters as a solecism (cf. פּרץ   2Sa 13:27 for פּצר), or used in a peculiar signification. “They gird (accincti prodeunt)” does not give any suitable meaning to this picture of voluntary submission. But חגר (whence Talmudic חגּר lame) may have signified “to limp” in the dialect of the people, which may be understood of those who drag themselves along with difficulty and reluctance (Hitz.). “Out of their closed placed (castles),” here with the suff. ām instead of êhém.
2Sa 22:47-49
The צוּר thrust into 2Sa 22:47 is troublesome. וירם (without any necessity for correcting it to וירם) is optative, cf. Gen 27:31; Pro 9:4, Pro 9:16. Instead of ויּדבּר we have וּמריד and who subdueth, which is less significant and so far as the syntax is concerned less elegant. Also here consequently תּחתּני for תּחתּי. Instead of מפלּטי we find וּמוציאי and who bringeth me forth out of my enemies, who surround me - a peculiar form of expression and without support elsewhere (for it is different in 2Sa 22:20). The poetical אף is exchanged for the prose וּ, מן־קמי for מקּמי, and חמס (אישׁ) for חמסים; the last being a plur. (Psa 140:2, Psa 140:5; Pro 4:17), which is foreign to the genuine Davidic Psalms.
2Sa 22:50-51
The change of position of יהוה in 2Sa 22:50, as well as אזמּר for אזמּרה, is against the rhythm; the latter, moreover, is contrary to custom, Psa 57:10; Psa 108:4. While מדגל of the other text is not pointed מגדּל, but מגדּל, it is corrected in this text from מגדיל into מגדּול tower of salvation - a figure that recalls Psa 61:4, Pro 18:10, but is obscure and somewhat strange in this connection; moreover, migdol for migdal, a tower, only occurs elsewhere in the Old Testament as a proper name.
If we now take one more glance over the mutual relationship of the two texts, we cannot say that both texts equally partake of the original. With the exception of the correct omission of 2Sa 22:14 and the readings משׁבּרי, חשׁרת, and אפיקי ים there is scarcely anything in the text of 2 Sam 22

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that specially commends itself to us. That this text is a designed, and perhaps a Davidic, revision of the other text (Hengst.), is an assumption that is devoid of reason and appearance; for in 2 Sam 22 we have only a text that varies in some instances, but not a substantially new form of the text. The text in 2 Sam 22, as it has shown us, is founded upon careless written and oral transmission. The rather decided tendency towards a defective form of writing leads one to conjecture the greater antiquity of the copy from which it is taken. It is easy to understand how poetical passages inserted in historical works were less carefully dealt with. It is characteristic of the form of the text of the Psalm in 2 Sam 22, that in not a few instances the licences of popular expression have crept into it. There is some truth in what Böttcher says, when he calls the text in the Psalter the recension of the priests and that in the Second Book of Samuel the recension of the laity.

Psalm 19

Prayer to God, Whose Revelation of Himself Is Twofold

In the inscription of Ps 18 David is called עבד יהוה, and in [[Bible_(King_James)/Psalms|Psa 19:

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1-14]] he gives himself this name. In both Psalms, in the former at the beginning, in the latter at the close, he calls upon Jahve by the name צוּרי, my rock. These and other points of contact (Symbolae p. 49) have concurred to lead the collector to append Psa 19:1-14, which celebrates God's revelation of Himself in nature and in the Law, to Ps 18, which celebrates God's revelation of Himself in the history of David. The view, that in Psa 19:1-14 we have before us two torsi blown together from some quarter or other, is founded upon a defective insight into the relationship, which accords

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with a definite plan, of the two halves Psa 19:2, Psa 19:8, as Hitzig has recently shown in opposition to that view. The poet begins with the praise of the glory of God the Creator, and rises from this to the praise of the mercy of God the Lawgiver; and thus through the praise, springing from wondering and loving adoration, he clears the way to the prayer for justification and sanctification. This prayer grows out of the praise of the mercy of the God who has revealed Himself in His word, without coming back to the first part, Psa 19:2. For, as Lord Bacon says, the heavens indeed tell of the glory of God, but not of His will, according to which the poet prays to be pardoned and sanctified. Moreover, if we suppose the Psalm to be called forth by the aspect of the heavens by day, just as Psa 8:1-9 was by the aspect of the heavens by night, then the unity of this praise of the two revelations of God becomes still more clear. It is morning, and the psalmist rejoices on the one hand at the dawning light of day, and on the other he prepares himself for the days' work lying before him, in the light of the Tôra. The second part, just like the first part, consists of fourteen lines, and each of them is naturally divided into a six and an eight line strophe. But in the second part, in the place of the short lines comes the caesural schema, which as it were bounds higher, draws deeper breaths and surges as the rise and fall of the waves, for the Tôra inspires the psalmist more than does the sun. And it is also a significant fact, that in the first part God is called אל according to his relationship of power to the world, and is only mentioned once; whereas in the second part, He is called by His covenant name יהוה, and mentioned seven times, and the last time by a threefold name, which brings the Psalm to a close with a full toned יהוה צורי וגאלי. What a depth of meaning there is in this distinction of the revelation of God, the Redeemer, from the revelation of God, the Creator!
The last strophe presents us with a sharply sketched soteriology in nuce. If we add Psa 32:1-11, then we have the whole of the way of salvation in almost Pauline clearness and definiteness. Paul, moreover, quotes both Psalms; they were surely his favourites.

Verses 1-3

Psa 19:1-3 (Hebrew_Bible_19:

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2-4) The heavens, i.e., the superterrestrial spheres, which, so far as human vision is concerned, are lost in infinite space, declare how glorious is God, and indeed אל, as the Almighty; and what His hands have made, i.e., what He has produced with a superior power to which everything is possible, the firmament, i.e., vault of heaven stretched out far and wide and as a transparency above the earth (Graeco-Veneta τάμα =ἔκταμα, from רקע, root רק, to stretch, τείνειν), distinctly expresses. The sky and firmament are not conceived of as conscious beings which the middle ages, in dependence upon Aristotle (vid., Maimonides, More Nebuchim ii. 5), believed could be proved fro this passage, cf. Neh 9:6; Job 38:7. Moreover, Scripture knows nothing of the “music of the spheres” of the Pythagoreans. What is meant is, as the old expositors correctly say, objectivum vocis non articulatae praeconium. The doxa, which God has conferred upon the creature as the reflection of His own, is reflected back from it, and given back to God as it were in acknowledgment of its origin. The idea of perpetuity, which lies even in the participle, is expanded in Psa 19:3. The words of this discourse of praise are carried forward in an uninterrupted line of transmission. הבּיע (fr. נבע, Arab. nb‛, root נב, to gush forth, nearly allied to which, however, is also the root בע, to spring up) points to the rich fulness with which, as from an inexhaustible spring, the testimony passes on from one day to the next. The parallel word חוּה is an unpictorial, but poetic, word that is more Aramaic than Hebrew (= הגּיד). אמשׁ also belongs to the more elevated style; the γνωστὸν τοῦ Θεοῦ deposited in the creature, although not reflected, is here called דּעת. The poet does not say that the tidings proclaimed by the day, if they gradually die away as the day declines, are taken up by the night, and the tidings of the night by the day; but (since the knowledge proclaimed by the day concerns the visible works of God by day, and that proclaimed by the night, His works by night), that each dawning day continues the speech of that which has declined, and each approaching night takes up the tale of that which has passed away (Psychol. S. 347, tr. p. 408). If Psa 19:4 were to be rendered “

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there is no speech and there are no words, their voice is inaudible,” i.e., they are silent, speechless witnesses, uttering no sound, but yet speaking aloud (Hengst.), only inwardly audible but yet intelligible everywhere (Then.): then, Psa 19:5 ought at least to begin with a Waw adversativum, and, moreover, the poet would then needlessly check his fervour, producing a tame thought and one that interrupts the flow of the hymn. To take Psa 19:4 as a circumstantial clause to Psa 19:5, and made to precede it, as Ewald does, “without loud speech...their sound has resounded through all the earth” (§341, d), is impossible, even apart from the fact of אמר not meaning “Loud speech” and קוּם hardly “their sound.” Psa 19:4 is in the form of an independent sentence, and there is nothing whatever in it to betray any designed subordination to Psa 19:5. But if it be made independent in the sense “there is no loud, no articulate speech, no audible voice, which proceeds from the heavens,” then Psa 19:5 would form an antithesis to it; and this, in like manner, there is nothing to indicate, and it would at least require that the verb יצא should be placed first. Luther's rendering is better: There is no language nor speech, where their voice is not heard, i.e., as Calvin also renders it, the testimony of the heavens to God is understood by the peoples of every language and tongue. But this ought to be אין לשׁון or אין שׂפה ro אין  (Gen 11:1). Hofmann's rendering is similar, but more untenable: “There is no speech and there are no words, that their cry is not heard, i.e., the language of the heavens goes forth side by side with all other languages; and men may discourse ever so, still the speech or sound of the heavens is heard therewith, it sounds above them all.” But the words are not בּלי נשׁמע (after the analogy of Gen 31:20), or rather בּלי ישּׁמע (as in Job 41:8; Hos 8:7). בּלי with the part. is a poetical expression for the Alpha privat. (2Sa 1:21), consequently כלי נשׁמע is “unheard” or “inaudible,” and the opposite of נשׁמע, audible, Jer 31:15. Thus, therefore, the only rendering that remains is that of the lxx., Vitringa, and Hitzig: There is no language and no words, whose voice is unheard, i.e., inaudible. Hupfeld's assertion that this rendering destroys the parallelism is unfounded. The structure of the distich resembles [[Bible_(King_James)/Psalms|Psa 139:

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4]]. The discourse of the heavens and the firmament, of the day (of the sky by day) and of the night (of the sky by night), is not a discourse uttered in a corner, it is a discourse in speech that is everywhere audible, and in words that are understood by all, a φανερόν, Rom 1:19.

Verses 4-6

Psa 19:4-6 (Hebrew_Bible_19:5-7) Since אמר and דברים are the speech and words of the heavens, which form the ruling principal notion, comprehending within itself both יום and לילה, the suffixes of קוּם and מלּיהם must unmistakeably refer to השׁמים in spite of its being necessary to assign another reference to קולם in Psa 19:4. Jer 31:39 shows how we are to understand קו in connection with יצא. The measuring line of the heavens is gone forth into all the earth, i.e., has taken entire possession of the earth. Psa 19:5 tells us what kind of measuring line is intended, viz., that of their heraldship: their words (from מלּה, which is more Aramaic than Hebrew, and consequently more poetic) reach to the end of the world, they fill it completely, from its extreme boundary inwards. Isaiah's קו, Psa 28:1-9 :10, is inapplicable here, because it does not mean commandment, but rule, and is there used as a word of derision, rhyming with צו. The ὁ φθόγγος αὐτῶν of the lxx (ὁ ἦχος αὐτῶν Symm.) might more readily be justified, inasmuch as קו might mean a harpstring, as being a cord in tension, and then, like τόνος (cf. τοναία), a tone or sound (Gesenius in his Lex., and Ewald), if the reading קולם does not perhaps lie at the foundation of that rendering. But the usage of the language presents with signification of a measuring line for קו when used with יצא (Aq. κανών, cf. 2Co 10:13); and this gives a new thought, whereas in the other case we should merely have a repetition of what has been already expressed in Psa 19:4. Paul makes use of these first two lines of the strophe in order, with its very words, to testify to the spread of the apostolic message over the whole earth. Hence most of the older expositors have taken the first half of the Psalm to be an allegorical prediction, the heavens being a figure of the church and the sun a figure of the gospel. The apostle does not, however, make a formal citation in the passage referred to, he merely gives a New Testament application to Old Testament language, by taking the all-penetrating praeconium coelorum

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as figure of the all-penetrating praeconium evangelii; and he is fully justified in so doing by the parallel which the psalmist himself draws between the revelation of God in nature and in the written word.
The reference of בּהם to השׁמים is at once opposed by the tameness of the thought so obtained. The tent, viz., the retreat (אהל, according to its radical meaning a dwelling, from אהל, cogn. אול, to retire from the open country) of the sun is indeed in the sky, but it is more naturally at the spot where the sky and the קצה תבל meet. Accordingly בהם has the neuter signification “there” (cf. Isa 30:6); and there is so little ground for reading שׁם instead of שׂם, as Ewald does, that the poet on the contrary has written בהם and not שׁם, because he has just used שׂם (Hitzig). The name of the sun, which is always feminine in Arabic, is predominantly masculine in Hebrew and Aramaic (cf. on the other hand Gen 15:17, Nah 3:17, Isa 45:6, Mal 4:2); just as the Sabians and heathen Arabs had a sun-god (masc.). Accordingly in Psa 19:6 the sun is compared to a bridegroom, who comes forth in the morning out of his חפּה. Joe 2:16 shows that this word means a bride-chamber; properly (from חפף to cover) it means a canopy (Isa 4:5), whence in later Hebrew the bridal or portable canopy (Talmud. בּית גּננא), which is supported by four poles and borne by four boys, at the consecration of the bridal pair, and then also the marriage itself, is called chuppa. The morning light has in it a freshness and cheerfulness, as it were a renewed youth. Therefore the morning sun is compared to a bridegroom, the desire of whose heart is satisfied, who stands as it were at the beginning of a new life, and in whose youthful countenance the joy of the wedding-day still shines. And as at its rising it is like a bridegroom, so in its rapid course (Sir. 43:5) it is like a hero (vid., on Psa 18:34), inasmuch as it marches on its way ever anew, light-giving and triumphant, as often as it comes forth, with גּבוּרה (Jdg 5:31). From one end of heaven, the extreme east of the horizon, is its going forth, i.e., rising (cf. Hos 6:3; the opposite is מבוא going in = setting), and its circuit (תּקוּפה, from קוּף = נקף, Isa 29:1, to revolve) על־קצותם, to their (the heavens') end (= עד Deu 4:32), cf.

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1 Esdr. 4:34: ταχὺς τῷ δρόμῳ ὁ ἥλιος, ὅτι στρέφεται ἐν τῷ κύκλῳ τοῦ οὐρανοῦ καὶ πάλιν ἀποτρέχει εἰς τὸν ἑαυτοῦ τόπον ἐν μιᾷ ἡμέρᾳ. On this open way there is not נסתּר, anything hidden, i.e., anything that remains hidden, before its heat. חמּה is the enlightening and warming influence of the sun, which is also itself called חמּה in poetry.

Verses 7-9

Psa 19:7-9 (Hebrew_Bible_19:8-10) No sign is made use of to mark the transition from the one part to the other, but it is indicated by the introduction of the divine name יהוה instead of אל. The word of nature declares אל (God) to us, the word of Scripture יהוה (Jahve); the former God's power and glory, the latter also His counsel and will. Now follow twelve encomiums of the Law, of which every two are related as antecedent and consequent, rising and falling according to the caesural schema, after the manner of waves. One can discern how now the heart of the poet begins to beat with redoubled joy as he comes to speak of God's word, the revelation of His will. תּורה does not in itself mean the law, but a pointing out, instruction, doctrine or teaching, and more particularly such as is divine, and therefore positive; whence it is also used of prophecy, Isa 1:10; Isa 8:16, and prophetically of the New Testament gospel, Isa 2:3. But here no other divine revelation is meant than that given by the mediation of Moses, which is become the law, i.e., the rule of life (νόμος), of Israel; and this law, too, as a whole not merely as to its hortatory and disciplinary character, but also including the promises contained in it. The praises which the poet pronounces upon the Law, are accurate even from the standpoint of the New Testament. Even Paul says, Rom 7:12, Rom 7:14, “The Law is holy and spiritual, and the commandment holy, and just, and good.” The Law merits these praises in itself; and to him who is in a state of favour, it is indeed no longer a law bringing a curse with it, but a mirror of the God merciful in holiness, into which he can look without slavish fear, and is a rule for the direction of his free and willing obedience. And how totally different is the affection of the psalmists and prophets for the Law, - an affection based upon the essence and universal morality of the commandments, and upon a spiritual realisation of the letter, and the consolation

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of the promises, - from the pharisaical rabbinical service of the letter and the ceremonial in the period after the Exile!
The divine Law is called תּמימה, “perfect,” i.e., spotless and harmless, as being absolutely well-meaning, and altogether directed towards the well-being of man. And משׁיבת נפשׁ restoring, bringing back, i.e., imparting newness of life, quickening the soul (cf. Pil. שׁובב, Psa 23:3), to him, viz., who obeys the will of God graciously declared therein, and enters upon the divine way or rule of salvation. Then in the place of the word תורה we find עדוּת, - as the tables of the Ten Commandments (לחוּת העדוּת) are called, - from עוּד (העיד), which signifies not merely a corroborative, but also a warning and instructive testimony or attestation.  The testimony of Jahve is נאמנה, made firm, sure, faithful, i.e., raised above all doubt in its declarations, and verifying itself in its threatenings and promises; and hence מחכּימת פּתי, making wise simplicity, or the simple, lit., openness, the open (root פת to spread out, open, Indo-Germ. prat, πετ, pat, pad), i.e., easily led astray; to such an one it gives a solid basis and stability, σοφίζει αὐτὸν, 2Ti 3:15.  The Law divides into פּקּוּדים, precepts or declarations concerning man's obligation; these are ישׁרים, straight or upright, as a norma normata, because they proceed from the upright, absolutely good will of God, and as a norma normans they lead along a straight way in the right track. They are therefore משׂמּחי לב, their educative guidance, taking one as it were by the hand, frees one from all tottering, satisfies a moral want, and preserves a joyous consciousness of being in the right way towards the right goal. מצות יהוה, Jahve's statute (from צוּה statuere), is the tenour of His commandments. The statute is a lamp - it is said in Pro 6:23 -and the law a light. So here: it is בּרה, clear, like the light of the sun (Sol 6:10), and its light is imparted to other objects: מאירת עינים, enlightening the eyes, which refers not merely to the enlightening of the understanding, but of one's whole condition; it makes the mind clear, and body as well as mind healthy and fresh, for the darkness of the eyes is sorrow, melancholy, and bewilderment. In this chain of names for the Law, יראת ה is not the fear of

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God as an act performed, but as a precept, it is what God's revelation demands, effects, and maintains; so that it is the revealed way in which God is to be feared (Psa 34:12) - in short, it is the religion of Jahve (cf. Pro 15:33 with Deu 17:19). This is טהורה, clean, pure, as the word which is like to pure gold, by which it is taught, Psa 12:7, cf. Job 28:19; and therefore עמדת לעד, enduring for ever in opposition to all false forms of reverencing God, which carry their own condemnation in themselves. משׁפּטי ה are the jura of the Law as a corpus juris divini, everything that is right and constitutes right according to the decision of Jahve. These judgments are אמת, truth, which endures and verifies itself; because, in distinction from most others and those outside Israel, they have an unchangeable moral foundation: צדקוּ יחדּו, i.e., they are צדיקים, in accordance with right and appropriate (Deu 4:8), altogether, because no reproach of inappositeness and sanctioned injustice or wrong clings to them. The eternal will of God has attained a relatively perfect form and development in the Law of Jahve according to the standard set up as the law of the nation.

Verses 10-14

Psa 19:10-14 (Hebrew_Bible_19:10-14) With הנּחמדים (for which, preferring a simple Shebâ with the gutturals, Ben-Naphtali writes הנּחמּמדים) the poet sums up the characteristics enumerated; the article is summative, as in השּׁשּׁי at the close of the hexahemeron, Gen 1:31. פּז is the finest purified gold, cf. 1Ki 10:18 with 2Ch 9:17. נפת צוּפים “the discharge (from נפת = Arab. nft) of the honeycombs” is the virgin honey, i.e., the honey that flows of itself out of the cells. To be desired are the revealed words of God, to him who possesses them as an outward possession; and to him who has received them inwardly they are sweet. The poet, who is himself conscious of being a servant of God, and of striving to act as such, makes use of these words for the end for which they are revealed: he is נזהר, one who suffers himself to be enlightened, instructed, and warned by them. גּם belongs to נזהר (according to the usual arrangement of the words, e.g., Hos 6:11), just as in Psa 19:14 it belongs to חשׂך. He knows that בּשׁמרם (with a subjective suffix in an objective sense, cf. Pro 25:7, just as we may also say:) in their observance is, or is included, great reward. עקב is that

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which follows upon one's heels (עקב), or comes immediately after anything, and is used here of the result of conduct. Thus, then, inasmuch as the Law is not only a copy of the divine will, but also a mirror of self-knowledge, in which a man may behold and come to know himself, he prays for forgiveness in respect of the many sins of infirmity, - though for the most part unperceived by him, - to which, even the pardoned one succumbs. שׁניאה (in the terminology of the Law, שׁננה, ἀγνόημα) comprehends the whole province of the peccatum involuntarium, both the peccatum ignoranitiae and the peccatum infirmitatis. The question delicta quis intelligit is equivalent to the negative clause: no one can discern his faults, on account of the heart of man being unfathomable and on account of the disguise, oftentimes so plausible, and the subtlety of sin. Hence, as an inference, follows the prayer: pronounce me free also מנּסתּרות, ab occultis (peccatis, which, however, cannot be supplied on grammatical grounds), equivalent to mee`alumiym (Psa 90:8), i.e., all those sins, which even he, who is most earnestly striving after sanctification, does not discern, although he may desire to know them, by reason of the ever limited nature of his knowledge both of himself and of sin.^[133] נקּה, δικαιοῦν, is a vox judicialis, to declare innocent, pronounce free from, to let go unpunished. The prayer for justification is followed in Psa 19:14 by the prayer for sanctification, and indeed for preservation against deliberate sins. From זוּד, זיד, to seethe, boil over, Hiph. to sin wilfully, deliberately, insolently, - opp. of sin arising from infirmity, Exo 21:14; Deu 18:22; Deu 17:12, - is formed זד an insolent sinner, one who does not sin בּשׁננה, but בּזדון (cf. 1Sa 17:28, where David's brethren bring this reproach against him), or בּיר רמה, and the neuter collective זדים (cf. סטים, Psa 101:3; Hos 5:2) peccata proaeretica orcontra conscientiam, which cast one out of the state of grace or favour, Num 15:27-31. For if זדים had been intended of arrogant and insolent possessors

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of power (Ewald), the prayer would have taken some other form than that of “keeping back” (חשׂך as in 1Sa 25:39 in the mouth of David). זדים, presumptuous sins, when they are repeated, become dominant sins, which irresistibly enslave the man (משׁל with a non-personal subject, as in Isa 3:4, cf. Psa 103:19); hence the last member of the climax (which advances from the peccatum involuntarium to the proaereticum, and from this to the regnans): let them not have dominion over me (בי with Dechî in Baer; generally wrongly marked with Munach).
Then (אז), when Thou bestowest this twofold favour upon me, the favour of pardon and the grace of preservation, shall I be blameless (איתם 1 fut. Kal, instead of אתּם, with י as a characteristic of ē) and absolved (ונקּיתי not Piel, as in Psa 19:13, but Niph., to be made pure, absolved) from great transgression. פּשׁע^[134] from פּשׁע (root פש), to spread out, go beyond the bounds, break through, trespass, is a collective name for deliberate and reigning, dominant sin, which breaks through man's relation of favour with God, and consequently casts him out of favour, - in one word, for apostasy. Finally, the psalmist supplicates a gracious acceptance of his prayer, in which both mouth and heart accord, supported by the faithfulness, stable as the rock (צוּרי), and redeeming love (גּואלי redemptor, vindex, root גל, חל, to loose, redeem) of his God. היה לרצון is a standing expression of the sacrificial tôra, e.g., Lev 1:3. The לפניך, which, according to Exo 28:38, belongs to לרצון, stands in the second member in accordance with the “parallelism by postponement.” Prayer is a sacrifice offered by the inner man. The heart meditates and fashions it; and the mouth presents it, by uttering that which is put into the form of words.

Psalm 20

Prayer for the King in Time of War

To [[Bible_(King_James)/Psalms|Psa 19:

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1-14]] is closely attached Psa 20:1-9, because its commencement is as it were the echo of the prayer with which the former closes; and to Psa 20:1-9 is closely attached Psa 21:1-13, because both Psalms refer to the same event relatively, as prayer and thanksgiving. Psa 20:1-9 is an intercessory psalm of the nation, and Psa 21:1-13 a thanksgiving psalm of the nation, on behalf of its king. It is clearly manifest that the two Psalms form a pair, being connected by unity of author and subject. They both open somewhat uniformly with a synonymous parallelism of the members, [[Bible_(King_James)/Psalms|Psa 20:

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2-6]]; Psa 21:2-8; they then increase in fervour and assume a more vivid colouring as they come to speak of the foes of the king and the empire, Psa 20:7-9; Psa 21:9-13; and they both close with an ejaculatory cry to Jahve, Ps 20:10; 21:14. In both, the king is apostrophised through the course of the several verses, Psa 20:2-6; Psa 21:9-13; and here and there this is done in a way that provokes the question whether the words are not rather addressed to Jahve, Psa 20:6; Psa 21:10. In both Psalms the king is referred to by המּלך, Ps 20:10; Psa 21:8; both comprehend the goal of the desires in the word ישׁוּעה, Psa 20:6, cf. Psa 20:7, Psa 21:2, Psa 21:6; both delight in rare forms of expression, which are found only in these instances in the whole range of Old Testament literature, viz., נדגל Psa 20:6, נתעדד Psa 20:9, ארשׁת Psa 21:3, תחדהו, Psa 21:7.
If, as the לדוד indicates, they formed part of the oldest Davidic Psalter, then it is notwithstanding more probable that their author is a contemporary poet, than that it is David himself. For, although both as to form of expression (cf. Psa 21:12 with Psa 10:2) and as to thoughts (cf. Psa 21:7 with Psa 16:11), they exhibit some points of contact with Davidic Psalms, they still stand isolated by their peculiar character. But that David is their subject, as the inscription לדוד, and their position in the midst of the Davidic Psalms, lead one to expect, is capable of confirmation. During the time of the Syro-Ammonitish war comes David's deep fall, which in itself and in its consequences made him sick both in soul and in body. It was not until he was again restored to God's favour out of this self-incurred peril, that he went to his army which lay before Rabbath Ammon, and completed the conquest of the royal city of the enemy. The most satisfactory explanation of the situation referred to in this couplet of Psalms is to be gained from 2 Sam 11-12. Psa 20:1-9 prays for the recovery of the king, who is involved in war with powerful foes; and Psa 21:1-13 gives thanks for his recovery, and wishes him a victorious issue to the approaching campaign. The “chariots and horses” (Psa 20:8) are characteristic of the military power of Aram (2Sa 10:18, and frequently), and in Psa 21:4 and Psa 21:10 we perceive an allusion to 2Sa 12:30-31, or at least a remarkable agreement with what is there recorded.

Verses 1-5

Psa 20:1-5 (Hebrew_Bible_20:

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2-6) Litany for the king in distress, who offers sacrifices for himself in the sanctuary. The futures in Psa 20:2, standing five times at the head of the climactic members of the parallelism, are optatives. ימלּא, Psa 20:6, also continues the chain of wishes, of which even נרננה (cf. Psa 69:15) forms one of the links. The wishes of the people accompany both the prayer and the sacrifice. “The Name of the God of Jacob” is the self-manifesting power and grace of the God of Israel. יעקב is used in poetry interchangeably with ישראל, just like אלהים with יהוה. Alshêch refers to Gen 35:3; and it is not improbable that the desire moulds itself after the fashion of the record of the fact there handed down to us. May Jahve, who, as the history of Jacob shows, hears (and answers) in the day of distress, hear the king; may the Name of the God of Jacob bear him away from his foes to a triumphant height. שׂגּב alternates with רומם (Psa 18:49) in this sense. This intercession on the behalf of the praying one is made in the sanctuary on the heights of Zion, where Jahve sits enthroned. May He send him succour from thence, like auxiliary troops that decide the victory. The king offers sacrifice. He offers sacrifice according to custom before the commencement of the battle (1Sa 13:9., and cf. the phrase קדּשׁ מלחמה), a whole burnt-offering and at the same time a meat or rather meal offering also, מנחות;^[135] for every whole offering and every shelamim - or peace-offering had a meat-offering and a drink-offering as its indispensable accompaniment. The word זכר is perfectly familiar in the ritual of the meal-offering. That portion of the meal-offering, only a part of which was placed upon the altar (to which, however, according to traditional practice, does not belong the accompanying meal-offering of the מנחת נסכים, which was entirely devoted to the altar), which ascended with the altar fire is called אזכּרה, μνημόσυνον (

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cf. Act 10:4), that which brings to remembrance with God him for whom it is offered up (not “incense,” as Hupfeld renders it); for the designation of the offering of jealousy, Num 5:15, as “bringing iniquity to remembrance before God” shows, that in the meal-offering ritual זכר retains the very same meaning that it has in other instances. Every meal-offering is in a certain sense a מנחת זכּרון a esnes . Hence here the prayer that Jahve would graciously remember them is combined with the meal-offerings.
As regards the ‛olah, the wish “let fire from heaven (Lev 9:24; 1Ki 18:38; 1Ch 21:26) turn it to ashes,” would not be vain. But the language does not refer to anything extraordinary; and in itself the consumption of the offering to ashes (Böttcher) is no mark of gracious acceptance. Moreover, as a denominative from דּשׁן, fat ashes, דּשּׁן means “to clean from ashes,” and not: to turn into ashes. On the other hand, דּשּׁן also signifies “to make fat,” Psa 23:5, and this effective signification is applied declaratively in this instance: may He find thy burnt-offering fat, which is equivalent to: may it be to Him a ריח ניחח [an odour of satisfaction, a sweet-smelling savour]. The voluntative ah only occurs here and in Job 11:17 (which see) and Isa 5:19, in the 3 pers.; and in this instance, just as with the cohortative in 1Sa 28:15, we have a change of the lengthening into a sharpening of the sound (cf. the exactly similar change of forms in 1Sa 28:15; Isa 59:5; Zec 5:4; Pro 24:14; Eze 25:13) as is very frequently the case in מה for מה. The alteration to ידשּׁנה or ידשׁנהּ (Hitzig) is a felicitous but needless way of getting rid of the rare form. The explanation of the intensifying of the music here is, that the intercessory song of the choir is to be simultaneous with the presentation upon the altar (הקטרה). עצה is the resolution formed in the present wartime. “Because of thy salvation,” i.e., thy success in war, is, as all the language is here, addressed to the king, cf. Psa 21:2, where it is addressed to Jahve, and intended of the victory accorded to him. It is needless to read נגדּל instead of נדגּל, after the rendering of the lxx megaluntheeso'metha. נדגּל is a denominative from דּגל: to wave a banner. In the closing line, the rejoicing of hope goes back again to the

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present and again assumes the form of an intercessory desire.

Verses 6-8

Psa 20:6-8 (Hebrew_Bible_20:7-9) While Psa 20:2 were being sung the offering of the sacrifice was probably going on. Now, after a lengthened pause, there ascends a voice, probably the voice of one of the Levites, expressing the cheering assurance of the gracious acceptance of the offering that has been presented by the priest. With עתּה or ועתּה, the usual word to indicate the turning-point, the instantaneous entrance of the result of some previous process of prolonged duration, whether hidden or manifest (e.g., 1Ki 17:24; Isa 29:22), is introduced. howshiya` is the perfect of faith, which, in the certainty of being answered, realises the fulfilment in anticipation. The exuberance of the language in Psa 20:7 corresponds to the exuberance of feeling which thus finds expression.
In Psa 20:3 the answer is expected out of Zion, in the present instance it is looked for from God's holy heavens; for the God who sits enthroned in Zion is enthroned for ever in the heavens. His throne on earth is as it were the vestibule of His heavenly throne; His presence in the sanctuary of Israel is no limitation of His omnipresence; His help out of Zion is the help of the Celestial One and Him who is exalted above the heaven of heavens. גּבוּרות does not here mean the fulness of might (cf. Psa 90:10), but the displays of power (Psa 106:2; Psa 145:4; Psa 150:2; Psa 63:1-11 :15), by which His right hand procures salvation, i.e., victory, for the combatant. The glory of Israel is totally different from that of the heathen, which manifests itself in boastful talk. In Psa 20:8 הזכּירוּ or יזכּירוּ must be supplied from the נזכּיר in Psa 20:8 (lxx μεγαλυνθησόμεθα = נגביר, Psa 12:5); הזכּיר בּ, to make laudatory mention of any matter, to extol, and indirectly therefore to take credit to one's self for it, to boast of it (cf. הלּל בּ, Psa 44:9). According to the Law Israel was forbidden to have any standing army; and the law touching the king (Deu 17:16) speaks strongly against his keeping many horses. It was also the same under the judges, and at this time under David; but under Solomon, who acquired for himself horses and chariots in great number (1Ki 10:26-29), it was very different. It is

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therefore a confession that must belong to the time of David which is here made in Psa 20:8, viz., that Israel's glory in opposition to their enemies, especially the Syrians, is the sure defence and protection of the Name of their God alone. The language of David to Goliath is very similar, 1Sa 17:45. The preterites in Psa 20:9 are praet. confidentiae. It is, as Luther says, “a song of triumph before the victory, a shout of joy before succour.” Since קוּם does not mean to stand, but to rise, קמנוּ assumes the present superiority of the enemy. But the position of affairs changes: those who stand fall, and those who are lying down rise up; the former remain lying, the latter keep the field. The Hithpa. התעודד signifies to show one's self firm, strong, courageous; like עודד, Psa 146:9; Psa 147:6, to strengthen, confirm, recover, from עוּד to be compact, firm, cogn. Arab. âd f. i., inf. aid, strength; as, e.g., the Koran (Sur. xxxviii. 16) calls David dhâ - l - aidi, possessor of strength, II ajjada, to strengthen, support, and Arab. ‘dd, inf. add, strength superiority, V tāddada, to show one's self strong, brave, courageous.

Verse 9

Psa 20:9 (Hebrew_Bible_v. 10) After this solo voice, the chorus again come on. The song is closed, as it was opened, by the whole congregation; and is rounded off by recurring to its primary note, praying for the accomplishment of that which is sought and pledged. The accentuation construes המּלך with יעננוּ as its subject, perhaps in consideration of the fact, that הושׁיעה is not usually followed by a governed object, and because thus a medium is furnished for the transition from address to direct assertion. But if in a Psalm, the express object of which is to supplicate salvation for the king, המלך הושׁיעה stand side by side, then, in accordance with the connection, המלך must be treated as the object; and more especially since Jahve is called מלך רב, in Psa 48:3, and the like, but never absolutely המלך. Wherefore it is, with Hupfeld, Hitzig, and others, to be rendered according to the lxx and Vulgate, Domine salvum fac regem. The New Testament cry Ὡσαννὰ τῷ υἱῷ Δαυίδ is a peculiar application of this Davidic “God bless the king (God save the king),” which is brought about by means of Psa 118:25. The closing line, Psa 20:9, is an expanded Amen.

Psalm 21

Thanksgiving for the King in Time of War

“Jahve fulfil all thy desires” cried the people in the preceding Psalm, as they interceded

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on behalf of their king; and in this Psalm they are able thankfully to say to God “the desire of his heart hast Thou granted.” In both Psalms the people come before God with matters that concern the welfare of their king; in the former, with their wishes and prayers, in the latter, their thanksgivings and hopes in the latter as in the former when in the midst of war, but in the latter after the recovery of the king, in the certainty of a victorious termination of the war.
The Targum and the Talmud, B. Succa 52a, understand this Psa 21:1 of the king Messiah. Rashi remarks that this Messianic interpretation ought rather to be given up for the sake of the Christians. But even the Christian exposition cannot surely mean to hold fast this interpretation so directly and rigidly as formerly. This pair of Psalm treats of David; David's cause, however, in its course towards a triumphant issue - a course leading through suffering - is certainly figuratively the cause of Christ.

Verses 1-2

Psa 21:1-2 (Hebrew_Bible_21:2-3) The Psalm begins with thanksgiving for the bodily and spiritual blessings which Jahve has bestowed and still continues to bestow upon the king, in answer to his prayer. This occupies the three opening tetrastichs, of which these verses form the first. עז (whence עזּך, as in Psa 74:13, together with עזּך, Psa 63:3, and frequently) is the power that has been made manifest in the king, which has turned away his affliction; ישׁוּעה is the help from above which has freed him out of his distress. The יגיל, which follows the מה of the exclamation, is naturally shortened by the Kerî into יגל (with the retreat of the tone); cf. on the contrary Pro 20:24, where מה is interrogative and, according to the sense, negative). The ἁπ. λεγ. ארשׁת has the signification eager desire, according to the connection, the lxx δέηεσιν, and the perhaps also cognate רוּשׁ, to be poor; the Arabic Arab. wrš , avidum esse, must be left out of consideration according to the laws of the interchange of consonants, whereas ירשׁ, Arab. wrṯ , capere, captare (cf. Arab. irṯ = wirṯ an inheritance), but not רוּשׁ (vid., Psa 34:11), belongs apparently to

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the same root. Observe the strong negation בּל: no, thou hast not denied, but done the very opposite. The fact of the music having to strike up here favours the supposition, that the occasion of the Psalm is the fulfilment of some public, well-known prayer.

Verses 3-4

Psa 21:3-4 (Hebrew_Bible_21:4-5) “Blessings of good” (Pro 24:25) are those which consist of good, i.e., true good fortune. The verb קדּם, because used of the favour which meets and presents one with some blessing, is construed with a double accusative, after the manner of verbs of putting on and bestowing (Ges. §139). Since Psa 21:4 cannot be intended to refer to David's first coronation, but to the preservation and increase of the honour of his kingship, this particularisation of Psa 21:4 sounds like a prediction of what is recorded in 2Sa 22:30 : after the conquest of the Ammonitish royal city Rabbah David set the Ammonitish crown (עטרת), which is renowned for the weight of its gold and its ornamentation with precious stones, upon his head. David was then advanced in years, and in consequence of heavy guilt, which, however, he had overcome by penitence and laying hold on the mercy of God, was come to the brink of the grave. He, worthy of death, still lived; and the victory over the Syro-Ammonitish power was a pledge to him of God's faithfulness in fulfilling his promises. It is contrary to the tenour of the words to say that Psa 21:5 does not refer to length of life, but to hereditary succession to the throne. To wish any one that he may live לעולם, and especially a king, is a usual thing, 1Ki 1:31, and frequently. The meaning is, may the life of the king be prolonged to an indefinitely distant day. What the people have desired elsewhere, they here acknowledge as bestowed upon the king.

Verses 5-6

Psa 21:5-6 (Hebrew_Bible_21:6-7) The help of God turns to his honour, and paves the way for him to honour, it enables him-this is the meaning of. Psa 21:6 - to maintain and strengthen his kingship with fame and glory. שׁוּה על used, as in Psa 89:20, of divine investiture and endowment. To make blessings, or a fulness of blessing, is a stronger form of expressing God's words to Abram, Gen 12:2 : thou shalt be a blessing i.e., a possessor of blessing thyself, and a medium of blessing

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to others. Joy in connection with (את as in Psa 16:11) the countenance of God, is joy in delightful and most intimate fellowship with Him. חדּה, from חדה, which occurs once in Exo 18:9, has in Arabic, with reference to nomad life, the meaning “to cheer the beasts of burden with a song and urge them on to a quicker pace,” and in Hebrew, as in Aramaic, the general signification “to cheer, enliven.”

Verses 7-8

Psa 21:7-8 (Hebrew_Bible_21:8-9) With this strophe the second half of the Psalm commences. The address to God is now changed into an address to the king; not, however, expressive of the wishes, but of the confident expectation, of the speakers. Hengstenberg rightly regards Psa 21:8 as the transition to the second half; for by its objective utterance concerning the king and God, it separates the language hitherto addressed to God, from the address to the king, which follows. We do not render Psa 21:8: and trusting in the favour of the Most High - he shall not be moved; the mercy is the response of the trust, which (trust) does not suffer him to be moved; on the expression, cf. Pro 10:30. This inference is now expanded in respect to the enemies who desire to cause him to totter and fall. So far from any tottering, he, on the contrary, makes a victorious assault upon his foes. If the words had been addressed to Jahve, it ought, in order to keep up the connection between Psa 21:9 and Psa 21:8, at least to have been איביו and שׁנאיו (his, i.e., the king's, enemies). What the people now hope on behalf of their king, they here express beforehand in the form of a prophecy. מצא ל (as in Isa 10:10) and מצא seq. acc. (as in 1Sa 23:17) are distinguished as: to reach towards, or up to anything, and to reach anything, attain it. Supposing ל to represent the accusative, as e.g., in Psa 69:6, Psa 21:9 would be a useless repetition.

Verses 9-10

Psa 21:9-10 (Hebrew_Bible_21:10-11) Hitherto the Psalm has moved uniformly in synonymous dipodia, now it becomes agitated; and one feels from its excitement that the foes of the king are also the people's foes. True as it is, as Hupfeld takes it, that לעת פּניך sounds like a direct address to Jahve, Psa 21:10 nevertheless as truly teaches us quite another rendering. The destructive effect, which in other passages is said to proceed from the face of Jahve, Psa 34:17; Lev 20:6; [[Bible_(King_James)/Lamentations|Lam 4:

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16]] (cf. ἔχει θεὸς ἔκδικον ὄμμα), is here ascribed to the face, i.e., the personal appearing (2Sa 17:11) of the king. David's arrival did actually decide the fall of Rabbath Ammon, of whose inhabitants some died under instruments of torture and others were cast into brick-kilns, 2Sa 12:26. The prospect here moulds itself according to this fate of the Ammonites. כּתנּוּר אשׁ is a second accusative to תּשׁיתנו, thou wilt make them like a furnace of fire, i.e., a burning furnace, so that like its contents they shall entirely consume by fire (synecdoche continentis pro contento). The figure is only hinted at, and is differently applied to what it is in Lam 5:10, Mal 4:1. Psa 21:10 and Psa 21:10 are intentionally two long rising and falling wave-like lines, to which succeed, in Psa 21:11, two short lines; the latter describe the peaceful gleaning after the fiery judgment of God that has been executed by the hand of David. פּרימו, as in Lam 2:20; Hos 9:16, is to be understood after the analogy of the expression פּרי הבּטן. It is the fate of the Amalekites (cf. Psa 9:6.), which is here predicted of the enemies of the king.

Verses 11-12

Psa 21:11-12 (Hebrew_Bible_21:12-13) And this fate is the merited frustration of their evil project. The construction of the sentences in Psa 21:12 is like Psa 27:10; Psa 119:83; Ew. §362, b. נטה רעה is not to be understood according to the phrase נטה רשׁת (= פּרשׁ), for this phrase is not actually found; we have rather, with Hitzig, to compare Psa 55:4, 2Sa 15:14 : to incline evil down upon any one is equivalent to: to put it over him, so that it may fall in upon him. נטה signifies “to extend lengthwise,” to unfold, but also to bend by drawing tight. שׁית שׁכם to make into a back, i.e., to make them into such as turn the back to you, is a more choice expression than נתן ערף, Psa 18:41, cf. 1Sa 10:9; the half segolate form שׁכם, (= שׁכם) becomes here, in pause, the full segolate form שׁכם. חצּים must be supplied as the object to תּכונן, as it is in other instances after הורה, השׁליך, ידה; כּונן חץ, Psa 11:2, cf. Psa 7:14, signifies to set the swift arrow upon the bow-string (מיתר = יתר) = to aim. The arrows hit the front of the enemy, as the pursuer overtakes them.

Verse 13

Psa 21:13 (Hebrew_Bible_21:14) After the song has spread abroad its wings in twice three tetrastichs, it closes by, as it were, soaring aloft

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and thus losing itself in a distich. It is a cry to God for victory in battle, on behalf of the king. “Be Thou exalted,” i.e., manifest Thyself in Thy supernal (Psa 57:6, 12) and judicial (Psa 7:7.) sovereignty. What these closing words long to see realised is that Jahve should reveal for world-wide conquest this גּבוּרה, to which everything that opposes Him must yield, and it is for this they promise beforehand a joyous gratitude.

Psalm 22

Eli Eli Lama Asabtani

2 MY God, my God, why hast Thou forsaken me?! Far from my help is my entreating cry,

3 my God, I cry in the daytime, but Thou answerest not, And in the night season, but I have no rest.

4 Yet Thou art holy, sitting enthroned above the praises

of Israel.

5 In Thee our fathers trusted,

They trusted, and Thou didst deliver them. C Unto Thee they cried and were freed,

In Thee trusting, they were not put to shamo.

7 But I am a worm, and not a man;

A reproach of men and despised of the people.

8 All they that see me laugh me to scorn ; They shoot out the lip, they shake the head:

9 "Roll it upon Jahve — let Him deliver him,

"Let Him rescue him, when He delighteth in him."

10 Yea Thou art He that took me out of the womb That inspired me with trust at my mother's breasts.

11 On Thee was I cast from my birth,

From my mother's womb Thou art my God.

12 Be not far from me, for trouble is near, For there is no helper at hand.

13 Mighty bulls have compassed me,

Strong ones of Bashan have beset me round.

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26 From Thee Cometh my praise in the great congregation — My vows will I pay before them that fear Him.

27 The meek shall eat and be satisfied, They shall praise Jahve that seek Him: "Let your heart refresh itself for everl"

28 Remember and turn unto Jahve shall all the ends of

the earth, And all the families of the nations shall bow down before Thee.

29 For Jahve's is the kingship, and He ruleth among the

nations.

30 All the thriving of the earth shall eat and bow down, Before Him shall all they that go down to the dust sink

down and they that cannot prolong their life.

31 A seed shall serve Him: it shall be told to the generation

concerning the Lord;

32 They shall come and declare His righteousness to a

future people, that He hath finished it.
We have here a plaintive Psalm, whose deep complaints, out of the midst of the most humiliating degradation and most fearful peril, stand in striking contrast to the cheerful tone of Psa 21:1-13 - starting with a disconsolate cry of anguish, it passes on to a trustful cry for help, and ends in vows of thanksgiving and a vision of world-wide results, which spring from the deliverance of the sufferer. In no Psalm do we trace such an accumulation of the most excruciating outward and inward suffering pressing upon the complainant, in connection the most perfect innocence. In this respect Ps 69 is its counterpart; but it differs from it in this particular, that there is not a single sound of imprecation mingled with its complaints.
It is David, who here struggles upward out of the gloomiest depth to such a bright height. It is a Davidic Psalm belonging to the time of the persecution by Saul. Ewald brings it down to the time preceding the d

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estruction of Jerusalem, and Bauer to the time of the Exile. Ewald says it is not now possible to trace the poet more exactly. And Maurer closes by saying: illue unum equidem pro certo habeo, fuisse vatem hominem opibus praeditum atque illustrem, qui magna auctoritate valeret non solum apud suos, verum etiam apud barbaros. Hitzig persists in his view, that Jeremiah composed the first portion when cast into prison as an apostate, and the second portion in the court of the prison, when placed under this milder restraint. And according to Olshausen, even here again, the whole is appropriate to the time of the Maccabees. But it seems to us to be confirmed at every point, that David, who was so persecuted by Saul, is the author. The cry of prayer אל־תרחק (Psa 22:12, Psa 22:20; Psa 35:22; Psa 38:22, borrowed in Psa 71:12); the name given to the soul, יחידה (Psa 22:21; Psa 35:17); the designation of quiet and resignation by דומיה (Psa 22:3; Psa 39:3; Psa 62:2, cf. Psa 65:2), are all regarded by us, since we do not limit the genuine Davidic Psalms to Psa 3:1 as Hitzig does, as Davidic idioms. Moreover, there is no lack of points of contact in other respects with genuine old Davidic hymns (cf. Psa 22:30 with Psa 28:1, those that go down to the dust, to the grave; then in later Psalms as in Psa 143:7, in Isaiah and Ezekiel), and more especially those belonging to the time of Saul, as Ps 69 (cf. Psa 22:27 with Psa 69:33) and Ps 59 (cf. Psa 22:17 with Psa 59:15). To the peculiar characteristics of the Psalms of this period belong the figures taken from animals, which are heaped up in the Psalm before us. The fact that Ps 22 is an ancient Davidic original is also confirmed by the parallel passages in the later literature of the Shı̂r (Psa 71:5. taken from Psa 22:10.; Psa 102:18. in imitation Psa 22:25, Psa 22:31.), of the Chokma (Pro 16:3, גּל אל־ה taken from Psa 22:9; Psa 37:5), and of prophecy (Isaiah, Isa 49:1, Isa 53:1; Jeremiah, in Lam 4:4; cf. Psa 22:15, and many other similar instances). In spite of these echoes in the later literature there are still some expressions that remain unique in the Psalm and are not found elsewhere, as the hapaxlegomena אילוּת and ענוּת. Thus, then, we entertain no doubts respecting the truth of the לדוד. David speaks in this Psalm, - he and not any other, and that

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out of his own inmost being. In accordance with the nature of lyric poetry, the Psalm has grown up on the soil of his individual life and his individual sensibilities.
There is also in reality in the history of David, when persecuted by Saul, a situation which may have given occasion to the lifelike picture drawn in this Psalm, viz., 1Sa 23:25. The detailed circumstances of the distress at that time are not known to us, but they certainly did not coincide with the rare and terrible sufferings depicted in this Psalm in such a manner that these can be regarded as an historically faithful and literally exact copy of those circumstances; cf. on the other hand Psa 17:1-15 which was composed at the same period. To just as slight a degree have the prospects, which he connects in this Psalm with his deliverance, been realised in David's own life. On the other hand, the first portion exactly coincides with the sufferings of Jesus Christ, and the second with the results that have sprung from His resurrection. It is the agonising situation of the Crucified One which is presented before our eyes in Psa 22:15 with such artistic faithfulness: the spreading out of the limbs of the naked body, the torturing pain in hands and feet, and the burning thirst which the Redeemer, in order that the Scripture might be fulfilled, announced in the cry διψῶ, Joh 19:28. Those who blaspheme and those who shake their head at Him passed by His cross, Mat 27:39, just as Psa 22:8 says; scoffers cried out to Him: let the God in whom He trusts help Him, Mat 27:43, just as Psa 22:9 says; His garments were divided and lots were cast for His coat, Joh 19:23., in order that Psa 22:19 of our Psalm might be fulfilled. The fourth of the seven sayings of the dying One, Ἠελί, Ἠελί κ. τ. λ., Mat 27:46; Mar 15:34, is the first word of our Psalm and the appropriation of the whole. And the Epistle to the Hebrews, Heb 2:11., cites Psa 22:23 as the words of Christ, to show that He is not ashamed to call them brethren, whose sanctifier God has appointed Him to be, just as the risen Redeemer actually has done, Mat 28:10; Joh 20:17. This has by no means exhausted the list of mutual relationships. The Psalm so vividly sets before us not merely the sufferings of the Crucified One, but also the salvation of the world

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arising out of His resurrection and its sacramental efficacy, that it seems more like history than prophecy, ut non tam prophetia, quam historia videatur (Cassiodorus). Accordingly the ancient Church regarded Christ, not David, as the speaker in this Psalm; and condemned Theodore of Mopsuestia who expounded it as contemporary history. Bakius expresses the meaning of the older Lutheran expositors when he says: asserimus, hunc Psalmum ad literam primo, proprie et absque ulla allegoria, tropologia et ἀναγωῇintegrum et per omnia de solo Christo exponendum esse. Even the synagogue, so far as it recognises a suffering Messiah, hears Him speak here; and takes the “hind of the morning” as a name of the Shechı̂na and as a symbol of the dawning redemption.
To ourselves, who regard the whole Psalm as the words of David, it does not thereby lose anything whatever of its prophetic character. It is a typical Psalm. The same God who communicates His thoughts of redemption to the mind of men, and there causes them to develop into the word of prophetic announcement, has also moulded the history itself into a prefiguring representation of the future deliverance; and the evidence for the truth of Christianity which is derived from this factual prophecy (Thatweissagung) is as grand as that derived from the verbal prediction (Wortweissagung). That David, the anointed of Samuel, before he ascended the throne, had to traverse a path of suffering which resembles the suffering path of Jesus, the Son of David, baptized of John, and that this typical suffering of David is embodied for us in the Psalms as in the images reflected from a mirror, is an arrangement of divine power, mercy, and wisdom. But Ps 22 is not merely a typical Psalm. For in the very nature of the type is involved the distance between it and the antitype. In Ps 22, however, David descends, with his complaint, into a depth that lies beyond the depth of his affliction, and rises, with his hopes, to a height that lies far beyond the height of the reward of his affliction. In other words: the rhetorical figure hyperbole (Arab. mubâlgt, i.e., depiction, with colours thickly laid on), without which, in the eyes of the Semite, poetic diction would be flat and

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faded, is here made use of by the Spirit of God. By this Spirit the hyperbolic element is changed into the prophetic. This elevation of the typical into the prophetic is also capable of explanation on psychological grounds. Since David has been anointed with the oil of royal consecration, and at the same time with the Holy Spirit, the Spirit of the kingship of promise, he regards himself also as the messiah of God, towards whom the promises point; and by virtue of this view of himself, in the light of the highest calling in connection with the redemptive history, the historical reality of his own experiences becomes idealised to him, and thereby both what he experiences and what he hopes for acquire a depth and height of background which stretches out into the history of the final and true Christ of God. We do not by this maintain any overflowing of his own consciousness to that of the future Christ, an opinion which has been shown by Hengstenberg, Tholuck and Kurtz to be psychologically impossible. But what we say is, that looking upon himself as the Christ of God, - to express it in the light of the historical fulfilment, - he looks upon himself in Jesus Christ. He does not distinguish himself from the Future One, but in himself he sees the Future One, whose image does not free itself from him till afterwards, and whose history will coincide with all that is excessive in his own utterances. For as God the Father moulds the history of Jesus Christ in accordance with His own counsel, so His Spirit moulds even the utterances of David concerning himself the type of the Future One, with a view to that history. Through this Spirit, who is the Spirit of God and of the future Christ at the same time, David's typical history, as he describes it in the Psalms and more especially in this Psalm, acquires that ideal depth of tone, brilliancy, and power, by virtue of which it (the history) reaches far beyond its typical facts, penetrates to its very root in the divine counsels, and grows to be the word of prophecy: so that, to a certain extent, it may rightly be said that Christ here speaks through David, insofar as the Spirit of Christ speaks through him, and makes the typical suffering of His ancestor the medium for the representation of His own future sufferings. Without recognising this

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incontestable relation of the matter Ps 22 cannot be understood nor can we fully enter into its sentiments.
The inscription runs: To the precentor, upon (after) the hind of the morning's dawn, a Psalm of David. Luther, with reference to the fact that Jesus was taken in the night and brought before the Sanhedrim, renders it “of the hind, that is early chased,” forPatris Sapientia, Veritas divina, Deus homo captus est horâ matutinâ.
This interpretation is certainly a well-devised improvement of the ὑπὲρ τῆς ἀντιλήπσεως τῆς ἑωθινῆς of the lxx (Vulg. pro susceptione matutina), which is based upon a confounding of אילת with אילות (Psa 22:20), and is thus explained by Theodoret: ἀντίληψις ἑωθινὴ ἡ τοῦ σωτῆρος ἡμῶν ἐπιφάνεια. Even the Midrash recalls Sol 2:8, and the Targum the lamb of the morning sacrifice, which was offered as soon as the watchman on the pinnacle of the Temple cried: ברק ברקאי (the first rays of the morning burst forth). איּלת השּׁחר is in fact, according to traditional definition, the early light preceding the dawn of the morning, whose first rays are likened to the horns of a hind.^[136]
But natural as it may be to assign to the inscription a symbolical meaning in the case of this Psalm, it certainly forms no exception to the technical meaning, in connection with the music, of the other inscriptions. And Melissus (1572) has explained it correctly “concerning the melody of a common song, whose commencement was Ajéleth Hasháhar, that is, The hind of the morning's dawn.” And it may be that the choice of the melody bearing this name was designed to have reference to the glory which bursts forth in the night of affliction.

Verses 1-2

According to the course of the thoughts the Psalm falls into three divisions, Psa 22:2, Psa 22:13, Psa 22:23, which are

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of symmetrical compass, consisting of 21, 24, and 21 lines. Whether the poet has laid out a more complete strophic arrangement within these three groups or not, must remain undecided. But the seven long closing lines are detached from the third group and stand to the column of the whole, in the relation of its base.
Psa 22:1-2 (Hebrew_Bible_22:2-3) In the first division, Psa 22:2, the disconsolate cry of anguish, beginning here in Psa 22:2 with the lamentation over prolonged desertion by God, struggles through to an incipient, trustfully inclined prayer. The question beginning with למּה (instead of למּה before the guttural, and perhaps to make the exclamation more piercing, vid., on Psa 6:5; Psa 10:1) is not an expression of impatience and despair, but of alienation and yearning. The sufferer feels himself rejected of God; the feeling of divine wrath has completely enshrouded him; and still he knows himself to be joined to God in fear and love; his present condition belies the real nature of his relationship to God; and it is just this contradiction that urges him to the plaintive question, which comes up from the lowest depths: Why hast Thou forsaken me? But in spite of this feeling of desertion by God, the bond of love is not torn asunder; the sufferer calls God אלי (my God), and urged on by the longing desire that God again would grant him to feel this love, he calls Him, אלי אלי. That complaining question: why hast Thou forsaken me? is not without example even elsewhere in Psa 88:15, cf. Isa 49:14. The forsakenness of the Crucified One, however, is unique; and may not be judged by the standard of David or of any other sufferers who thus complain when passing through trial. That which is common to all is here, as there, this, viz., that behind the wrath that is felt, is hidden the love of God, which faith holds fast; and that he who thus complains even on account of it, is, considered in itself, not a subject of wrath, because in the midst of the feeling of wrath he keeps up his communion with God. The Crucified One is to His latest breath the Holy One of God; and the reconciliation for which He now offers himself is God's own eternal purpose of mercy, which is now being realised in the

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fulness of times. But inasmuch as He places himself under the judgment of God with the sin of His people and of the whole human race, He cannot be spared from experiencing God's wrath against sinful humanity as though He were himself guilty. And out of the infinite depth of this experience of wrath, which in His case rests on no mere appearance, but the sternest reality,^[137] comes the cry of His complaint which penetrates the wrath and reaches to God's love, ἠλὶ ἠλὶ λαμὰ σαβαχθανί, which the evangelists, omitting the additional πρόσχες μοι^[138] of the lxx, render: Θεέ μου, θεέ μου, ἵνα τί με ἐγκατέλιπες. He does not say עזתּני, but שׁבקתּני, which is the Targum word for the former. He says it in Aramaic, not in order that all may understand it-for such a consideration was far from His mind at such a time-but because the Aramaic was His mother tongue, for the same reason that He called God אבּא doG dellac in prayer. His desertion by God, as Psa 22:2 says, consists in God's help and His cry for help being far asunder. שׁאגה, prop. of the roar of the lion (Aq. βρύχημα), is the loud cry extorted by the greatest agony, Psa 38:9; in this instance, however, as דּברי shows, it is not an inarticulate cry, but a cry bearing aloft to God the words of prayer. רחוק is not to be taken as an apposition of the subject of עזבתני: far from my help, (from) the words of my crying (Riehm); for דברי שׁאגתי would then also, on its part, in connection with the non-repetition of the מן, be in apposition to מישׁועתי. But to this it is not adapted on account of its heterogeneousness; hence Hitzig seeks to get over the difficulty by the conjecture משּׁועתי (“from my cry, from the words of my groaning”). Nor can it be explained, with Olshausen and Hupfeld, by adopting Aben-Ezra's interpretation, “My God, my God, why hast Thou forsaken me, far from my help? are the words of my crying.” This violates the structure of the

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verse, the rhythm, and the custom of the language, and gives to the Psalm a flat and unlyrical commencement. Thus, therefore, רחוק in the primary form, as in Psa 119:155, according to Ges. §146, 4, will by the predicate to דברי and placed before it: far from my salvation, i.e., far from my being rescued, are the words of my cry; there is a great gulf between the two, inasmuch as God does not answer him though he cries unceasingly.
In Psa 22:3 the reverential name of God אלחי takes the place of אלי the name that expresses His might; it is likewise vocative and accordingly marked with Rebia magnum. It is not an accusative of the object after Psa 18:4 (Hitzig), in which case the construction would be continued with ולא יענה. That it is, however, God to whom he calls is implied both by the direct address אלהי, and by ולא תענה, since he from whom one expects an answer is most manifestly the person addressed. His uninterrupted crying remains unanswered, and unappeased. The clause ולא־דמיּה לּי is parallel to ולא תענה, and therefore does not mean: without allowing me any repose (Jer 14:17; Lam 3:49), but: without any rest being granted to me, without my complaint being appeased or stilled. From the sixth to the ninth hour the earth was shrouded in darkness. About the ninth hour Jesus cried, after a long and more silent struggle, ἠλί, ἠλί. The ἀνεβόησεν φωνῇ μεγάλῃ, Mat 27:46, and also the κραυγὴ ἰσχυρά of Hebr. Psa 5:7, which does not refer exclusively to the scene in Gethsemane, calls to mind the שׁאגתי of Psa 22:2. When His passion reached its climax, days and nights of the like wrestling had preceded it, and what then becomes audible was only an outburst of the second David's conflict of prayer, which grows hotter as it draws near to the final issue.

Verses 3-5

Psa 22:3-5 (Hebrew_Bible_22:4-6) The sufferer reminds Jahve of the contradiction between the long season of helplessness and His readiness to help so frequently and so promptly attested. ואתּה opens an adverbial clause of the counterargument: although Thou art...Jahve is קדושׁ, absolutely pure, lit., separated (root קד, Arab. qd, to cut, part, just as ṭahur, the synonym of ḳadusa, as the intransitive of ṭahara = ab‛ada, to remove to a distance, and בּר pure, clean, radically distinct from pû-rus, goes back to בּרר to sever), viz., from that

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which is worldly and common, in one word: holy. Jahve is holy, and has shown Himself such as the תּהלּות of Israel solemnly affirm, upon which or among which He sits enthroned. תהלות are the songs of praise offered to God on account of His attributes and deeds, which are worthy of praise (these are even called תהלות in Psa 78:4; Exo 15:11; Isa 63:7), and in fact presented in His sanctuary (Isa 64:10). The combination יושׁב תּהלּות (with the accusative of the verbs of dwelling and tarrying) is like יושׁב כּרבים, Psa 99:1; Psa 80:2. The songs of praise, which resounded in Israel as the memorials of His deeds of deliverance, are like the wings of the cherubim, upon which His presence hovered in Israel. In Psa 22:5, the praying one brings to remembrance this graciously glorious self-attestation of God, who as the Holy One always, from the earliest times, acknowledged those who fear Him in opposition to their persecutors and justified their confidence in Himself. In Psa 22:5 trust and rescue are put in the connection of cause and effect; in Psa 22:6 in reciprocal relation. פּלּט and מלּט are only distinguished by the harder and softer sibilants, cf. Psa 17:13 with Psa 116:4. It need not seem strange that such thoughts were at work in the soul of the Crucified One, since His divine-human consciousness was, on its human side, thoroughly Israelitish; and the God of Israel is also the God of salvation; redemption is that which He himself determined, why, then, should He not speedily deliver the Redeemer?

Verses 6-8

Psa 22:6-8 (Hebrew_Bible_22:7-9)The sufferer complains of the greatness of his reproach, in order to move Jahve, who is Himself involved therein, to send him speedy succour. Notwithstanding his cry for help, he is in the deepest affliction without rescue. Every word of Psa 22:7 is echoed in the second part of the Book of Isaiah. There, as here, Israel is called a worm, Isa 41:14; there all these traits of suffering are found in the picture of the Servant of God, Isa 49:7; Isa 53:3, cf. Isa 50:6, and especially Isa 52:14 “so marred was His appearance, that He no longer looked like a man.” תּולעת is more particularly the kermes, or cochineal (vermiculus, whence color vermiculi, vermeil, vermiglio); but the point of comparison in the present instance is not the blood-red appearance,

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but the suffering so utterly defenceless and even ignominious. עם is gen. subj., like גּוי, Isa 49:7. Jerome well renders the ἐξουθένωμα λαοῦ of the lxx by abjectio (Tertullian: nullificamen) plebis, not populi. The ἐξεμυκτήρισάν με, by which the lxx translates ילעיגו לי, is used by Luke, Luk 23:35, cf. Luk 16:14, in the history of the Passion; fulfilment and prediction so exactly coincide, that no more adequate expressions can be found in writing the gospel history than those presented by prophecy. In הפטיר בּשׂפה, what appears in other instances as the object of the action (to open the mouth wide, diducere labia), is regarded as the means of its execution; so that the verbal notion being rendered complete has its object in itself: to make an opening with the mouth, cf. פּער בּפה, Job 16:10, נתן בּקול Psa 68:34; Ges. §138, 1, rem. 3. The shaking of the head is, as in Psa 109:25, cf. Psa 44:15; Psa 64:9, a gesture of surprise and astonishment at something unexpected and strange, not a προσνεύειν approving the injury of another, although נוּע, נוּד, נוּט, νεύ-ω, nu-t-o, nic-to, neigen, nicken, all form one family of roots. In Psa 22:9 the words of the mockers follow without לאמר. גּל is not the 3 praet. (lxx, cf. Mat 27:43) like אור, בּושׁ; it is not only in Piel (Jer 11:20; Jer 20:12, where גּלּיתי = גּלּלתּי, Ew. §121, a) that it is transitive, but even in Kal; nor is it inf. absol. in the sense of the imperative (Hitz., Böttch.), although this infinitive form is found, but always only as an inf. intens. (Num 23:25; Rth 2:16, cf. Isa 24:19); but, in accordance with the parallels Psa 37:5 (where it is written גּול), Pro 16:3, cf. Psa 55:23; 1Pe 5:7, it is imperat.: roll, viz., thy doing and thy suffering to Jahve, i.e., commit it to Him. The mockers call out this גּל to the sufferer, and the rest they say of him with malicious looks askance. כּי in the mouth of the foes is not confirmatory as in Psa 18:20, but a conditional ἐάν (in case, provided that).

Verses 9-11

Psa 22:9-11 (Hebrew_Bible_22:10-12)The sufferer pleads that God should respond to his trust in Him, on the ground that this trust is made an object of mockery. With כּי he establishes the reality of the loving relationship in which he stands to God, at which his foes mock. The intermediate thought, which is not expressed, “and so it really is,” is confirmed; and thus כי

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comes to have an affirmative signification. The verb גּוּח (גּיח) signifies both intransitive: to break forth (from the womb), Job 38:8, and transitive: to push forward (cf. Arab. jchcha), more especially, the fruit of the womb, Mic 4:10. It might be taken here in the first signification: my breaking forth, equivalent to “the cause of my breaking forth” (Hengstenberg, Baur, and others); but there is no need for this metonymy. גּחי is either part. equivalent to גּחי, my pusher forth, i.e., he who causes me to break forth, or, - since גוח in a causative signification cannot be supported, and participles like בּוס stamping and לוט veiling (Ges. §72, rem. 1) are nowhere found with a suffix, - participle of a verb גּחהּ, to draw forth (Hitz.), which perhaps only takes the place, per metaplasmum, of the Pil. גּחח with the uneuphonic מגחחי (Ewald S. 859, Addenda). Ps 71 has גוזי (Psa 71:6) instead of גּחי, just as it has מבטחי (Psa 71:5) instead of מבטיחי. The Hiph. הבטיח does not merely mean to make secure (Hupf.), but to cause to trust. According to biblical conception, there is even in the new-born child, yea in the child yet unborn and only living in the womb, a glimmering consciousness springing up out of the remotest depths of unconsciousness (Psychol. S. 215; transl. p. 254). Therefore, when the praying one says, that from the womb he has been cast^[139] upon Jahve, i.e., directed to go to Him, and to Him alone, with all his wants and care (Psa 55:23, cf. Psa 71:6), that from the womb onwards Jahve was his God, there is also more in it than the purely objective idea, that he grew up into such a relationship to God. Twice he mentions his mother. Throughout the Old Testament there is never any mention made of a human father, or begetter, to the Messiah, but always only of His mother, or her who bare Him. And the words of the praying one here also imply that the beginning of his life, as regards its outward circumstances, was amidst poverty, which likewise

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accords with the picture of Christ as drawn both in the Old and New Testaments. On the ground of his fellowship with God, which extends so far back, goes forth the cry for help (Psa 22:12), which has been faintly heard through all the preceding verses, but now only comes to direct utterance for the first time. The two כּי are alike. That the necessity is near at hand, i.e., urgent, refers back antithetically to the prayer, that God would not remain afar off; no one doth, nor can help except He alone. Here the first section closes.

Verses 12-13

Psa 22:12-13 (Hebrew_Bible_22:13-14)Looking back upon his relationship to God, which has existed from the earliest times, the sufferer has become somewhat more calm, and is ready, in Psa 22:13, to describe his outward and inner life, and thus to unburden his heart. Here he calls his enemies פּרים, bullocks, and in fact אבּירי בּשׁן (cf. Psa 50:13 with Deu 32:14), strong ones of Bashan, the land rich in luxuriant oak forests and fat pastures (בשׁן = buthêne, which in the Beduin dialect means rich, stoneless meadow-land, vid., Job S. 509f.; tr. ii. pp. 399f.) north of Jabbok extending as far as to the borders of Hermon, the land of Og and afterwards of Manasseh (Num 30:1). They are so called on account of their robustness and vigour, which, being acquired and used in opposition to God is brutish rather than human (cf. Amo 4:1). Figures like these drawn from the animal world and applied in an ethical sense are explained by the fact, that the ancients measured the instincts of animals according to the moral rules of human nature; but more deeply by the fact, that according to the indisputable conception of Scripture, since man was made to fall by Satan through the agency of an animal, the animal and Satan are the two dominant powers in Adamic humanity. כּתּר is a climactic synonym of סבב. On Psa 22:14 compare the echoes in Jeremiah, Lam 2:16; Lam 3:46. Finally, the foes are all comprehended under the figure of a lion, which, as soon as he sights his prey, begins to roar, Amo 3:4. The Hebrew טרף, discerpere, according to its root, belongs to חרף, carpere. They are instar leonis dilaniaturi et rugientis.

Verses 14-15

Psa 22:14-15 (Hebrew_Bible_22:15-16)Now he described, how, thus encompassed round, he is still just living, but already as it were dead.

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The being poured out like water reminds us of the ignominious abandonment of the Crucified One to a condition of weakness, in which His life, deprived of its natural support, is in the act of dissolution, and its powers dried up (2Sa 14:14); the bones being stretched out, of the forcible stretching out of His body (חתפּרד, from פּרד to separate, cf. Arab. frd, according to its radical signification, which has been preserved in the common Arabic dialect: so to spread out or apart that the thing has no bends or folds,^[140]
Greek ἐξαπλοῦν); the heart being melted, recalls His burning anguish, the inflammation of the wounds, and the pressure of blood on the head and heart, the characteristic cause of death by crucifixion. נמס, in pause נמס, is 3 praet.; wax, דּונג, receives its name from its melting (דנג, root דג, τηκ). In Psa 22:16 the comparison כּחרשׂ has reference to the issue of result (vid., Psa 18:43): my strength is dried up, so that it is become like a potsherd. חכּי (Saadia) instead of כּחי commends itself, unless, כּח perhaps, like the Talmudic כּיח cidumlaT eht eki, also had the signification “spittle” (as a more dignified word for רק). לשׁון, with the exception perhaps of Pro 26:28, is uniformly feminine; here the predicate has the masculine ground-form without respect to the subject. The part. pass. has a tendency generally to be used without reference to gender, under the influence of the construction laid down in Ges. §143, 1, b, according to which לשׁני may be treated as an accusative of the object; מלקוחי, however, is acc. loci (cf. ל Psa 137:6; Job 29:10; אל Lam 4:4; Eze 3:26): my tongue is made to cleave to my jaws, fauces meas. Such is his state in consequence of outward distresses. His enemies, however, would not have power to do all this, if God had not given it to them. Thus it is, so to speak, God Himself who lays him low in death. שׁפת to put anywhere, to lay, with the accompanying idea of firmness and duration, Arab. ṯbât, Isa 26:12; the future is used of that which is just taking place. Just in like manner, in Isa 53:1-12, the death of the Servant of God is spoken of not merely as happening thus, but as decreed; and not merely as permitted by God, but as being in accordance with the divine will. David is persecuted

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by Saul, the king of His people, almost to the death; Jesus, however, is delivered over by the Sanhedrim, the authority of His people, to the heathen, under whose hands He actually dies the death of the cross: it is a judicial murder put into execution according to the conditions and circumstances of the age; viewed, however, as to its final cause, it is a gracious dispensation of the holy God, in whose hands all the paths of the world's history run parallel, and who in this instance makes sin subservient to its own expiation.

Verses 16-18

Psa 22:16-18 (Hebrew_Bible_22:17-19)A continuation, referring back to Psa 22:12, of the complaint of him who is dying and is already as it were dead. In the animal name כּלבים, figuratively descriptive of character, beside shamelessness and meanness, special prominence is given to the propensity for biting and worrying, i.e., for persecuting; hence Symmachus and Theodotion render it θηράται κυνηγέται. In Psa 22:17 עדת מרעים takes the place of כלבים; and this again is followed by הקּיף in the plur. (to do anything in a circle, to surround by forming a circle round, a climactic synonym, like כּתּר to סבב) either per attractionem (cf. Psa 140:10; 1Sa 2:4), or on account of the collective עדה. Tertullian renders it synagoga maleficorum, Jerome concilium pessimorum. But a faction gathered together for some evil purpose is also called עדה, e.g., עדת קרח. In Psa 22:17 the meaning of כּארי, instar leonis, is either that, selecting a point of attack, they make the rounds of his hands and feet, just as a lion does its prey upon which it springs as soon as its prey stirs; or, that, standing round about him like lions, they make all defence impossible to his hands, and all escape impossible to his feet. But whether we take this ידי ורגלי as accusative of the members beside the accusative of the person (vid., Psa 17:11), or as the object of the הקּיפוּ to be supplied from Psa 22:17, it still remains harsh and drawling so far as the language is concerned. Perceiving this, the Masora on Isa 38:13 observes, that כּארי, in the two passages in which it occurs (Psa 22:17; Isa 38:13), occurs in two different meanings (לישׁני בתרי); just as the Midrash then also understands כארי in the Psalm as a verb used of marking with conjuring, magic characters.^[141]

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Is the meaning of the Masora that כּארי, in the passage before us, is equivalent to כּארים? If so the form would be doubly Aramaic: both the participial form כּאר (which only occurs in Hebrew in verbs med. E) and the apocopated plural, the occurrence of which in Hebrew is certainly, with Gesenius and Ewald, to be acknowledged in rare instances (vid., Psa 45:9, and compare on the other hand 2Sa 22:44), but which would here be a capricious form of expression most liable to be misapprehended. If כארי is to be understood as a verb, then it ought to be read כּארי. Tradition is here manifestly unreliable. Even in MSS the readings כּארוּ and כּארי are found. The former is attested both by the Masora on Num 24:9 and by Jacob ben Chajim in the Masora finalis as the MS Chethîb.^[142]
Even the Targum, which renders mordent sicut leo manus et pedes meos, bears witness to the ancient hesitancy between the substantival and verbal rendering of the כארי. The other ancient versions have, without any doubt, read כארו. Aquila in the 1st edition of his translation rendered it ᾔσχυαν (from the Aramaic and Talmudic כּאר = כּער to soil, part. כּאוּר, dirty, nasty); but this is not applicable to hands and feet, and therefore has nothing to stand upon. In the 2nd edition of his translation the same Aquila had instead of

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this, like Symmachus, “they have bound,”^[143] after כר, Arab. krr, to twist, lace; but this rendering is improbable since the Hebrew has other words for “to bind,” constringere. On the other hand nothing of any weight can be urged against the rendering of the lxx ὤρυξαν (Peshîto בזעו, Vulg. foderunt, Jer. fixerunt); for (1) even if we do not suppose any special verb כּארוּ ,כּאר can be expanded from כּרוּ (כוּר) = כּרוּ (כּרה) just in the same manner as ראמה, Zec 14:10 from רמה, cf. קאמיּא Dan 7:16. And (2) that כוּר and כּרה can signify not merely to dig out and dig into, engrave, but also to dig through, pierce, is shown, - apart from the derivative מכרה (the similarity of the sound of which to μάχαιρα from the root μαχ, maksh , mraksh, is only accidental), - by the double meaning of the verbs נקר, ὀρύσσειν (e.g., ὀρύσσειν τὸν ἰσθμόν Herod. i. 174), fodere (hastâ); the lxx version of Psa 40:7 would also support this meaning, if κατετρήσω (from κατατιτρᾶν) in that passage had been the original reading instead of κατηρτίσω. If כּארוּ be read, then Psa 22:17, applied to David, perhaps under the influence of the figure of the attacking dogs (Böhl), says that the wicked bored into his hands and feet, and thus have made him fast, so that he is inevitably abandoned to their inhuman desires. The fulfilment in the nailing of the hands and (at least, the binding fast) of the feet of the Crucified One to the cross is clear. This is not the only passage in which it is predicated that the future Christ shall be murderously pierced; but it is the same in Isa 53:5 where He is said to be pierced (מחלל) on account of our sins, and in Zec 12:10, where Jahve describes Himself as ἐκκεντηθείς in Him.
Thus, therefore, the reading כּארוּ might at least have an equal right to be recognised with the present recepta, for which Hupfeld and Hitzig demand exclusive recognition; while Böttcher, - who reads כּארי, and gives this the meaning“

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springing round about (after the manner of dogs), - regards the sicut leo as “a production of meagre Jewish wit;” and also Thenius after taking all possible pains to clear it up gives it up as hopeless, and with Meier, adopting a different division of the verse, renders it: “a mob of the wicked has encompassed me like lions. On my hands and feet I can count all my bones.” But then, how כּארי comes limping on after the rest! And how lamely does ידי ורגלי precede Psa 22:18! How unnaturally does it limit עצמותי, with which one chiefly associates the thought of the breast and ribs, to the hands and feet! אספּר is potientialis. Above in Psa 22:15 he has said that his bones are out of joint.  There is no more reason for regarding this “I can count etc.” as referring to emaciation from grief, than there is for regarding the former as referring to writing with agony. He can count them because he is forcibly stretched out, and thereby all his bones stand out. In this condition he is a mockery to his foes. הבּיט signifies the turning of one's gaze to anything, ראה בּ the fixing of one's sight upon it with pleasure. In Psa 22:19 a new feature is added to those that extend far beyond David himself: they part my garments among them.... It does not say they purpose doing it, they do it merely in their mind, but they do it in reality. This never happened to David, or at least not in the literal sense of his words, in which it has happened to Christ. In Him Psa 22:19 and Psa 22:19 are literally fulfilled. The parting of the בּגדים by the soldiers dividing his ἰμάτια among them into four parts; the casting lots upon the לבוּשׁ by their not dividing the χιτὼν ἄῤῥαφος, but casting lots for it, Joh 19:23. לבוּשׁ is the garment which is put on the body that it may not be bare; בּגדים the clothes, which one wraps around one's self for a covering; hence לבושׁ is punningly explained in B. Sabbath 77b by לא בושׁה (with which one has no need to be ashamed of being naked) in distinction from גלימא, a mantle (that through which one appears כגולם, because it conceals the outline of the body). In Job 24:7, and frequently, לבושׁ is an undergarment, or shirt, what in Arabic is called absolutely Arab. ṯ w b , thôb “the garment,” or expressed according to the Roman distinction: the tunica in distinction from the toga, whose exact designation is מעיל.

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With Psa 22:19 of this Psalm it is exactly as with Zec 9:9, cf. Mat 21:5; in this instance also, the fulfilment has realised that which, in both phases of the synonymous expression, is seemingly identical.^[144]

Verses 19-21

Psa 22:19-21 (Hebrew_Bible_22:20-22)In Psa 22:19 the description of affliction has reached its climax, for the parting of, and casting lots for, the garments assumes the certain death of the sufferer in the mind of the enemies. In Psa 22:20, with ואתּה the looks of the sufferer, in the face of his manifold torments, concentrate themselves all at once upon Jahve. He calls Him אילוּתי nom. abstr. from איל, Psa 88:5 : the very essence of strength, as it were the idea, or the ideal of strength; lė‛ezrāthi has the accent on the penult., as in Psa 71:12 (cf. on the other hand Ps 38:23), in order that two tone syllables may not come together. In Psa 22:21, חרב means the deadly weapon of the enemy and is used exemplificatively. In the expression מיּד כּלב, מיּד is not merely equivalent to מן, but יד is, according to the sense, equivalent to “paw” (cf. כּף, Lev 11:27), as פּי is equivalent to jaws; although elsewhere not only the expression “hand of the lion and of the bear,” 1Sa 17:37, but also “hands of the sword,” Psa 63:11, and even “hand of the flame,” Isa 47:14 are used, inasmuch as יד is the general designation of that which acts, seizes, and subjugates, as the instrument of the act. Just as in connection with the dog יד, and in connection with the lion פי (cf. however, Dan 6:28) is mentioned as its weapon of attack, the horns, not the horn (also not in Deu 33:17), are mentioned in connection with antilopes, רמים (a shorter form, occurring only in this passage, for ראמים, Psa 29:6; Psa 34:7). Nevertheless, Luther following the lxx and Vulgate, renders it “rescue me from the unicorns” (vid., thereon on Psa 29:6). יהידה, as the parallel member here and in Psa 35:17 shows, is an epithet of נפשׁ. The lxx in both instances renders it correctly τὴν μονογενῆ μου, Vulg. unicam meam, according to Gen 22:2; Jdg 11:34, the one soul besides which man has no second, the

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one life besides which man has no second to lose, applied subjectively, that is, soul or life as the dearest and most precious thing, cf. Homer's fi'lon kee'r. It is also interpreted according to Psa 25:16; Psa 68:7 : my solitary one, solitarium, the soul as forsaken by God and man, or at least by man, and abandoned to its own self (Hupfeld, Kamphausen, and others). But the parallel נפשׁי, and the analogy of כּבודי (= נפשׁי), stamp it as an universal name for the soul: the single one, i.e., that which does not exist in duplicate, and consequently that which cannot be replaced, when lost. The praet. עניתני might be equivalent to ענני, provided it is a perf. consec. deprived of its Waw convers. in favour of the placing of מקּרני רמים first for the sake of emphasis; but considering the turn which the Psalm takes in Psa 22:23, it must be regarded as perf. confidentiae, inasmuch as in the very midst of his supplication there springs up in the mind of the suppliant the assurance of being heard and answered. To answer from the horns of the antilope is equivalent to hearing and rescuing from them; cf. the equally pregnant expression ענה בּ Psa 118:5, perhaps also Heb 5:7.^[145]

Verses 22-23

Psa 22:22-23 (Hebrew_Bible_22:23-24)In the third section, Psa 22:23, the great plaintive prayer closes with thanksgiving and hope. In certainty of being answered, follows the vow of thanksgiving. He calls his fellow-country men, who are connected with him by the ties of nature, but, as what follows, viz., “ye that fear Jahve” shows, also by the ties of spirit, “brethren.” קהל (from קחל = קל, καλ-έω, cal-o, Sanscr. kal, to resound) coincides with εκκλησία. The sufferer is conscious of the significance of his lot of suffering in relation to the working out of the history of redemption. Therefore he will make that salvation which he has experienced common property. The congregation or church shall hear the evangel of his rescue. In Psa 22:24 follows the introduction to this announcement, which is addressed to the whole of Israel, so far as it fears the God of revelation. Instead of וגורו the text of the Orientals (מדנחאי), i.e., Babylonians,

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had here the Chethîb יגורו with the Kerî וגוּרוּ; the introduction of the jussive (Psa 33:8) after the two imperatives would not be inappropriate. גּוּר מן (= יגר) is a stronger form of expression for ירא מן, Psa 33:8.

Verse 24

Psa 22:24 (Hebrew_Bible_22:25) This tristich is the evangel itself. The materia laudis is introduced by כּי. ענוּת (principal form ענוּת) bending, bowing down, affliction, from ענה, the proper word to denote the Passion. For in Isaiah, Isa 53:4, Isa 53:7, the Servant of God is also said to be מענּה and נענה, and Zechariah, Zec 9:9, also introduces Him as עני and נושׁע. The lxx, Vulgate, and Targum erroneously render it “cry.” ענה does not mean to cry, but to answer, ἀμείβεσθαι; here, however, as the stem-word of ענות, it means to be bent. From the שׁקּץ (to regard as an abhorrence), which alternates with בּזה, we see that the sufferer felt the wrath of God, but this has changed into a love that sends help; God did not long keep His countenance hidden, He hearkened to him, for his prayer was well-pleasing to Him. שׁמע is not the verbal adjective, but, since we have the definite fact of the rescue before us, it is a pausal form for שׁמע, as in Psa 34:7, Psa 34:18; Jer 36:13.

Verses 25-26

Psa 22:25-26 (Hebrew_Bible_22:26-27) The call to thanksgiving is now ended; and there follows a grateful upward glance towards the Author of the salvation; and this grateful upward glance grows into a prophetic view of the future. This fact, that the sufferer is able thus to glory and give thanks in the great congregation (Psa 40:10), proceeds from Jahve (מאת as in Psa 118:23, cf. Psa 71:6). The first half of the verse, according to Baer's correct accentuation, closes with בּקהל רב. יראיו does not refer to קהל, but, as everywhere else, is meant to be referred to Jahve, since the address of prayer passes over into a declarative utterance. It is not necessary in this passage to suppose, that in the mind of David the paying of vows is purely ethical, and not a ritualistic act. Being rescued he will bring the שׁלמי נדר, which it is his duty to offer, the thank-offerings, which he vowed to God when in the extremest peril. When the sprinkling with blood (זריקה) and the laying of the fat pieces upon the altar (הקטרה) were completed, the remaining flesh of the shalemim was used by the offerer to make a joyous meal;

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and the time allowed for this feasting was the day of offering and on into the night in connection with the tôda-shelamim offering, and in connection with the shelamim of vows even the following day also (Lev 7:15.). The invitation of the poor to share in it, which the law does not command, is rendered probable by these appointments of the law, and expressly commended by other and analogous appointments concerning the second and third tithes. Psa 22:27 refers to this: he will invite the ענוים, those who are outwardly and spiritually poor, to this “eating before Jahve;” it is to be a meal for which they thank God, who has bestowed it upon them through him whom He has thus rescued. Psa 22:27 is as it were the host's blessing upon his guests, or rather Jahve's guests through him: “your heart live for ever,” i.e., may this meal impart to you ever enduring refreshment. יחי optative of חיה, here used of the reviving of the heart, which is as it were dead (1Sa 25:37), to spiritual joy. The reference to the ritual of the peace offerings is very obvious. And it is not less obvious, that the blessing, which, for all who can be saved, springs from the salvation that has fallen to the lot of the sufferer, is here set forth. But it is just as clear, that this blessing consists in something much higher than the material advantage, which the share in the enjoyment of the animal sacrifice imparts; the sacrifice has its spiritual meaning, so that its outward forms are lowered as it were to a mere figure of its true nature; it relates to a spiritual enjoyment of spiritual and lasting results. How natural, then, is the thought of the sacramental eucharist, in which the second David, like to the first, having attained to the throne through the suffering of death, makes us partakers of the fruits of His suffering!

Verses 27-31

Psa 22:27-31 (Hebrew_Bible_22:28-32)The long line closing strophe, which forms as it were the pedestal to the whole, shows how far not only the description of the affliction of him who is speaking here, but also the description of the results of his rescue, transcend the historical reality of David's experience. The sufferer expects, as the fruit of the proclamation of that which Jahve has done for him, the conversion of all peoples. The heathen have become forgetful and will again

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recollect themselves; the object, in itself clear enough in Psa 9:18, becomes clear from what follows: there is a γνῶσις τοῦ θεοῦ (Psychol. S. 346ff.; tr. pp. 407ff.) among the heathen, which the announcement of the rescue of this afflicted one will bring back to their consciousness.^[146]
This prospect (Jer 16:19.) is, in Psa 22:29 (cf. Jer 10:7), based upon Jahve's right of kingship over all peoples. A ruler is called משׁל as being exalted above others by virtue of his office (משׁל according to its primary meaning = Arab. mṯl , erectum stare, synonymous with כּחן, vid., on Psa 110:4, cf. עמד Mic 5:3). In וּמשׁל we have the part., used like the 3 praet., without any mark of the person (cf. Psa 7:10; Psa 55:20), to express the pure praes., and, so to speak, as tempus durans: He rules among the nations (ἔθνη). The conversion of the heathen by that sermon will, therefore, be the realisation of the kingdom of God.

Verse 29

The eating is here again brought to mind. The perfect, אכלוּ, and the future of sequence, ויּשׁתּחווּ, stand to one another in the relation of cause and effect. It is, as is clear from Psa 22:27, an eating that satisfies the soul, a spiritual meal, that is intended, and in fact, one that is brought about by the mighty act of rescue God has wrought. At the close of Ps 69, where the form of the ritual thank-offering is straightway ignored, ראוּ (Psa 22:23) takes the place of the אכלוּ. There it is the view of one who is rescued and who thankfully glorifies God, which leads to others sharing with him in the enjoyment of the salvation he has experienced; here it is an actual enjoyment of it, the joy, springing from thankfulness, manifesting itself not merely in words but in a thank-offering feast, at which, in Israel, those who long for salvation are the invited guests, for with them it is an acknowledgment of the mighty act of a God whom they already know; but among the heathen, men of the most diversified conditions, the richest and the poorest, for to them it is a favour unexpectedly brought to them, and which is all the more gratefully embraced by them on that account. So magnificent shall be the feast, that all דּשׁני־ארץ, i.e.,

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those who stand out prominently before the world and before their own countrymen by reason of the abundance of their temporal possessions (compare on the ascensive use of ארץ, Psa 75:9; Psa 76:10; Isa 23:9), choose it before this abundance, in which they might revel, and, on account of the grace and glory which the celebration includes within itself, they bow down and worship. In antithesis to the “fat ones of the earth” stand those who go down to the dust (עפר, always used in this formula of the dust of the grave, like the Arabic turâb) by reason of poverty and care. In the place of the participle יורדי we now have with ונפשׁו (= ואשׁר נפשׁו) a clause with ולא, which has the value of a relative clause (as in Psalms 49:21; Psa 78:39, Pro 9:13, and frequently): and they who have not heretofore prolonged and could not prolong their life (Ges. §123, 3, c). By comparing Phi 2:10 Hupfeld understands it to be those who are actually dead; so that it would mean, His kingdom extends to the living and the dead, to this world and the nether world. But any idea of a thankful adoration of God on the part of the dwellers in Hades is alien to the Old Testament; and there is nothing to force us to it here, since יורד עפר, can just as well mean descensuri as qui descenderunt, and נפשׁו dna ,tnuredne חיּה (also in Eze 18:27) means to preserve his own life, - a phrase which can be used in the sense of vitam sustentare and of conservare with equal propriety. It is, therefore, those who are almost dead already with care and want, these also (and how thankfully do these very ones) go down upon their knees, because they are accounted worthy to be guests at this table. It is the same great feast, of which Isaiah, Isa 25:6, prophesies, and which he there accompanies with the music of his words. And the result of this evangel of the mighty act of rescue is not only of boundless universality, but also of unlimited duration: it propagates itself from one generation to another.
Formerly we interpreted Psa 22:31 “a seed, which shall serve Him, shall be reckoned to the Lord for a generation;” taking יספּר as a metaphor applying to the census, 2Ch 2:16, cf. Psa 87:6, and לדּור, according to Psa 24:6 and other passages, as used of a totality of one kind, as זרע of the whole body of those of the same race. But the connection

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makes it more natural to take דור in a genealogical sense; and, moreover, with the former interpretation it ought to have been לדּור instead of לדּור. We must therefore retain the customary interpretation: “a seed (posterity) shall serve Him, it shall be told concerning the Lord to the generation (to come).” Decisive in favour of this interpretation is לדּור with the following יבאוּ, by which דור acquires the meaning of the future generation, exactly as in Psa 71:18, inasmuch as it at once becomes clear, that three generations are distinctly mentioned, viz., that of the fathers who turn unto Jahve, Psa 22:30, that of the coming דור, Psa 22:31, and עם נולד, to whom the news of the salvation is propagated by this דור, Psa 22:31 : “They shall come (בּוא as in Psa 71:18 : to come into being), and shall declare His righteousness to the people that shall be born, that He hath finished.” Accordingly זרע is the principal notion, which divides itself into (יבאו) דור and עם נולד; from which it is at once clear, why the expression could be thus general, “a posterity,” inasmuch as it is defined by what follows. עם נולד is the people which shall be born, or whose birth is near at hand (Psa 78:6); the lxx well renders it: λαῷ τῷ τεχθησομένῳ (cf. Psa 102:19 עם נברא populus creandus). צדקתו is the dikaiosu'nee of God, which has become manifest in the rescue of the great sufferer. That He did not suffer him to come down to the very border of death without snatching him out of the way of his murderous foes and raising him to a still greater glory, this was divine צדקה. That He did not snatch him out of the way of his murderous foes without suffering him to be on the point of death - even this wrathful phase of the divine צדקה, is indicated in Psa 22:16, but then only very remotely. For the fact, that the Servant of God, before spreading the feast accompanying the shelamim (thank-offering) in which He makes the whole world participants in the fruit of His suffering, offered Himself as an asham (sin-offering), does not become a subject of prophetic revelation until later on, and then under other typical relationships. The nature of the עשׂה, which is in accordance with the determinate counsel of God, is only gradually disclosed in the Old Testament. This one word, so full of meaning (as in Ps 52:11; Psa 37:5; Isa 44:23),

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implying the carrying through of the work of redemption, which is prefigured in David, comprehends everything within itself. It may be compared to the לעשׂות, Gen 2:3, at the close of the history of the creation. It is the last word of the Psalm, just as τετέλεσται is the last word of the Crucified One. The substance of the gospel in its preparatory history and its fulfilment, of the declaration concerning God which passes from generation to generation, is this, that God has accomplished what He planned when He anointed the son of Jesse and the Son of David as mediator in His work of redemption; that He accomplished it by leading the former through affliction to the throne, and making the cross to the latter a ladder leading up to heaven.

Psalm 23

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The arrangement, by which a Psalm that speaks of a great feast of mercy prepared for mankind is followed by a Psalm that praises Jahve as the Shepherd and Host of His own people, could not possibly be more sensible and appropriate. If David is the author, and there is no reason for doubting it, then this Psalm belongs to the time of the rebellion under Absolom, and this supposition is confirmed on every hand. It is like an amplification of Psa 4:8; and Psa 3:7 is also echoed in it. But not only does it contain points of contact with this pair of Psalms of the time mentioned, but also with other Psalms belonging to the same period, as Psa 27:4, and more especially Psa 63:1-11, which is said to have been composed when David had retreated with his faithful followers over Kidron and the Mount of Olives into the plains of the wilderness of Judah, whither Hushai sent him tidings, which counselled him to pass over Jordan with all possible haste. It is characteristic of all these Psalms, that in them David years after the house of God as after the peculiar home of his heart, and, that all his wishes centre in the one wish to be at home again. And does not this short, tender song, with its depth of feeling and its May-like freshness, accord with David's want and wanderings to and fro at that time?
It consists of two hexastichs with short closing lines, resembling (as also in Isa 16:9-10) the Adonic verse of the strophe of Sappho, and a tetrastich made up of very short and longer lines intermixed.

Verses 1-3

The poet calls Jahve רעי, as He who uniformly and graciously provides for and guides him and all who are His. Later prophecy announces the visible appearing of this Shepherd, Isa 40:11, Eze 34:23, and other passages. If this has taken place, the רעי ה from the mouth of man finds its cordial response in the words ἐγὼ εἰμὶ ὁ ποιμὴν ὁ καλός. He who has Jahve, the possessor of all things, himself has all things, he lacks nothing; viz., כּ־טוב, whatever is good in itself and would be good for him, Psa 34:11; Psa 84:12. נאות דּשׁא are the pastures of fresh and tender grass, where one lies at ease, and rest and enjoyment are combined. נאה (נוה), according to its primary meaning, is a resting-or dwelling-

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place, specifically an oasis, i.e., a verdant spot in the desert. מי מנוּחת are waters, where the weary finds a most pleasant resting-place (according to Hitzig, it is a plural brought in by the plural of the governing word, but it is at any rate a superlative plural), and can at the same time refresh himself. נהל is suited to this as being a pastoral word used of gentle leading, and more especially of guiding the herds to the watering-places, just as הרבּיץ is used of making them to rest, especially at noon-tide, Sol 1:7; cf. ὁδηγεῖν, Rev 7:17. שׁובב נפשׁ (elsewhere השׁיב) signifies to bring back the soul that is as it were flown away, so that it comes to itself again, therefore to impart new life, recreare. This He does to the soul, by causing it amidst the dryness and heat of temptation and trouble, to taste the very essence of life which refreshes and strengthens it. The Hiph. הנחה (Arabic: to put on one side, as perhaps in Job 12:23) is, as in Psa 143:10 the intensive of נחה (Ps 77:21). The poet glories that Jahve leads him carefully and without risk or wandering in מעגּלי־צדק, straight paths and leading to the right goal, and this למען שׁמו (for His Name's sake). He has revealed Himself as the gracious One, and as such He will prove and glorify Himself even in the need of him who submits to His guidance.

Verses 4-5

Rod and staff are here not so much those of the pilgrim, which would be a confusing transition to a different figure, but those of Jahve, the Shepherd (שׁבט, as in Mic 7:14, and in connection with it, cf. Num 21:18, משׁענת as the filling up of the picture), as the means of guidance and defence. The one rod, which the shepherd holds up to guide the flock, and upon which he leans and anxiously watches over the flock, has assumed a double form in the conception of the idea. This rod and staff in the hand of God comfort him, i.e., preserve to him the feeling of security, and therefore a cheerful spirit. Even when he passes through a valley dark and gloomy as the shadow of death, where surprises and calamities of every kind threaten him, he hears no misfortune. The lxx narrows the figure, rendering בגיא according to the Aramaic בּגוא, Dan 3:25, ἐν μέσῳ. The noun צלמות, which occurs in this passage for the first time in the Old Testament literature,

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is originally not a compound word; but being formed from a verb צלם, Arab. ḏlm (root צל, Arab. ḏl), to overshadow, darken, after the form עבדוּת, but pronounced צלמות (cf. חצרמות, Hadra - môt = the court of death, בּצלאל in-God's-shadow), it signifies the shadow of death as an epithet of the most fearful darkness, as of Hades, Job 10:21., but also of a shaft of a mine, Job 28:3, and more especially of darkness such as makes itself felt in a wild, uninhabited desert, Jer 2:6.
After the figure of the shepherd fades away in Psa 23:4, that of the host appears. His enemies must look quietly on (נגד as in Psa 31:20), without being able to do anything, and see how Jahve provides bountifully for His guest, anoints him with sweet perfumes as at a joyous and magnificent banquet (Psa 92:11), and fills his cup to excess. What is meant thereby, is not necessarily only blessings of a spiritual kind. The king fleeing before Absolom and forsaken by the mass of his people was, with his army, even outwardly in danger of being destroyed by want; it is, therefore, even an abundance of daily bread streaming in upon them, as in 2Sa 17:27-29, that is meant; but even this, spiritually regarded, as a gift from heaven, and so that the satisfying, refreshing and quickening is only the outside phase of simultaneous inward experiences.^[147]
The future תּערך is followed, according to the customary return to the perfect ground-form, by דּשּׁנתּ, which has, none the less, the signification of a present. And in the closing assertion, כּוסי, my cup, is metonymically equivalent to the contents of my cup. This is רויה, a fulness satiating even to excess.

Verse 6

Foes are now pursuing him, but prosperity and favour alone shall pursue him, and therefore drive his present pursuers out of the field. אך, originally affirmative, here restrictive, belongs only to the subject-notion in its signification nil nisi (Psa 39:6, Psa 39:12; Psa 139:11). The expression is remarkable and without example elsewhere: as good spirits Jahve sends forth טּוב and חסד to overtake David's enemies, and to protect him against them to their shame,

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and that all his life long (accusative of continuance). We have now no need, in connection with our reference of the Psalm to the persecution under Absolom, either to persuade ourselves that ושׁבתּי is equivalent to ושׁבתּי Psa 27:4, or that it is equivalent to וישׁבתּי. The infinitive is logically inadmissible here, and unheard of with the vowel ā instead of i, which would here (cf. on the other hand קחתּי) be confusing and arbitrary. Nor can it be shown from Jer 42:10 to be probable that it is contracted from וישׁבתי, since in that passage שׁוב signifies redeundo = rursus. The lxx, certainly, renders it by καθίσαντες, as in 1Sa 12:2 by καὶ καθήσομαι; but (since so much uncertainty attaches to these translators and their text) we cannot draw a safe inference as to the existing usage of the language, which would, in connection with such a contraction, go out of the province of one verb into that of another, which is not the case with תּתּה = נתתּה in 2Sa 22:41. On the contrary we have before us in the present passage a constructio praegnans: “and I shall return (perf. consec.) in the house of Jahve,” i.e., again, having returned, dwell in the house of Jahve. In itself ושׁבתּי ב might also even mean et revertam ad (cf. Psa 7:17; Hos 12:7), like עלה ב, Psa 24:3, adscendere ad (in). But the additional assertion of continuance, לארך ימים (as in Psa 93:5; Lam 5:20, ארך, root רך, extension, lengthening = length) favours the explanation, that בּ is to be connected with the idea of וישׁבתי, which is involved in ושׁבתי as a natural consequence.

Psalm 24

Preparation for the Reception of the Lord Who Is About to Come

A. Psalm on going up (below, on the hill of Zion).

Chorus of the festive procession.

1 JAHVE's is the earth, and its fulness, The world, and they that dwell therein.

2 For He, He hath founded it upon the seas, And upon streams did He set it fast.

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Psa 23:1-6 expressed a longing after the house of Jahve on Zion; Psa 24:1-10 celebrates Jahve's entrance into Zion, and the true character of him who may enter with Him. It was composed when the Ark was brought from Kirjath Jearim to Mount Zion, where David had caused it to be set up in a tabernacle built expressly for it, 2Sa 6:17, cf. 2Sa 11:11, 1Ki 1:39; or else, which is rendered the more probable by the description of Jahve as a warrior, at a time when the Ark was brought back to Mount Zion, after having been taken to accompany the army to battle (vid., Ps 68). Psa 15:1-5 is very similar. But only Psa 24:1-6 is the counterpart of that Psalm; and there is nothing wanting to render the first part of Psa 24:1-10 complete in itself. Hence Ewald divides Psa 24:1-10 into two songs, belonging to different periods, although both old Davidic songs, viz., Psa 24:7-10, the song of victory sung at the removal of the Ark to Zion; and Psa 24:1-6, a purely didactic song pre-supposing this event which forms an era in their history. And it is relatively more natural to regard this Psalm rather than Psa 19:1-14, as two songs combined and made into one; but these two songs have an internal coherence; in Jahve's coming to His temple is found that which occasioned them and that towards which They point; and consequently they form a whole consisting of two divisions. To the inscription לדוד מזמור the lxx adds τῆς μιᾷs σαββάτου^[148] (= שׁל אחד בשׁבת, for the first day of the week), according to which this Psalm was a customary Sunday Psalm. This addition is confirmed by B . Tamı̂d extr ., Rosh ha - Shana 31a, Sofrim xviii. (cf. supra p. 19). In the second of these passages cited from the Talmud, R. Akiba seeks to determine the reasons for this choice by reference to the history of the creation.
Incorporated in Israel's hymn-book, this Psalm became, with a regard to its original occasion and purpose, an Old Testament Advent hymn in honour of the Lord who should come into His temple, Mal 3:1; and the cry: Lift up, ye

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gates, your heads, obtained a meaning essentially the same as that of the voice of the crier in Isa 40:3 : Prepare ye Jahve's way, make smooth in the desert a road for our God! In the New Testament consciousness, the second appearing takes the place of the first, the coming of the Lord of Glory to His church, which is His spiritual temple; and in this Psalm we are called upon to prepare Him a worthy reception. The interpretation of the second half of the Psalm of the entry of the Conqueror of death into Hades-an interpretation which has been started by the Gospel of Nicodemus (vid., Tischendorf's Evv. apocrypha p. 306f.) and still current in the Greek church, - and the patristic interpretation of it of the εἰς οὐρανοῦς ἀνάληψις τοῦ κυρίου, do as much violence to the rules of exegesis as to the parallelism of the facts of the Old and New Testaments.

Verses 1-6

Jahve, whose throne of grace is now set upon Zion, has not a limited dominion, like the heathen deities: His right to sovereignty embraces the earth and its fulness (Psa 50:12; Psa 89:12), i.e., everything that is to be found upon it and in it.^[149]
For He, הוא, is the owner of the world, because its Creator. He has founded it upon seas, i.e., the ocean and its streams, נהרות, ῥέεθρα (Jon 2:4); for the waters existed before the dry land, and this has been cast up out of them at God's word, so that consequently the solid land, - which indeed also conceals in its interior a תּהום רבּה (Gen 7:11), - rising above the surface of the sea, has the waters, as it were, for its foundation (Psa 136:6), although it would more readily sink down into them than keep itself above them, if it were not in itself upheld by the creative power of God. Hereupon arises the question, who

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may ascend the mountain of Jahve, and stand above in His holy place? The futures have a potential signification: who can have courage to do it? what, therefore, must he be, whom Jahve receives into His fellowship, and with whose worship He is well-pleased? Answer: he must be one innocent in his actions and pure in mind, one who does not lift up his soul to that which is vain (לשּׁוא, according to the Masora with Waw minusculum). (ל) נשׂא נפשׁ אל, to direct one's soul, Psa 25:1, or longing and striving, towards anything, Deu 24:15; Pro 19:18; Hos 4:8. The Kerî נפשׁי is old and acknowledged by the oldest authorities.^[150]
Even the lxx Cod. Alex. translates: τὴν ψυχὴν μου; whereas Cod. Vat. (Eus., Apollin., Theodor., et al.): τὴν ψυχὴν αὐτοῦ. Critically it is just as intangible, as it is exegetically incomprehensible; נפשׁי might then be equivalent to שׁמי. Exo 20:7, an explanation, however, which does not seem possible even from Amo 6:8; Jer 51:14. We let this Kerî alone to its undisturbed critical rights. But that the poet did actually write thus, is incredible.
In [[Bible_(King_James)/Psalms|Psa 24:

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5]] (just as at the close of Psa 15:1-5), in continued predicates, we are told the character of the man, who is worthy of this privilege, to whom the question in Psa 24:3 refers. Such an one shall bear away, or acquire (נשׁא, as e.g., Est 2:17) blessing from Jahve and righteousness from the God of his salvation (Psa 25:5; Psa 27:9). Righteousness, i.e., conformity to God and that which is well-pleasing to God, appears here as a gift, and in this sense it is used interchangeably with ישׁע (e.g., Psa 132:9, Psa 132:16). It is the righteousness of God after which the righteous, but not the self-righteous, man hungers and thirsts; that moral perfection which is the likeness of God restored to him and at the same time brought about by his own endeavours; it is the being changed, or transfigured, into the image of the Holy One Himself. With Psa 24:5 the answer to the question of Psa 24:3 is at an end; Psa 24:6 adds that those thus qualified, who may accordingly expect to receive God's gifts of salvation, are the true church of Jahve, the Israel of God. דּור (lit., a revolution, Arabic dahr, root דר, to turn, revolve) is used here, as in Psa 14:5; Psa 73:15; Psa 112:2, of a collective whole, whose bond of union is not contemporaneousness, but similarity of disposition; and it is an alliteration with the דּרשׁיו (Chethîb דרשו, without the Jod plur.) which follows. מבקשׁי פּניך is a second genitive depending on דּור, as in Psa 27:8. Here at the close the predication passes into the form of invocation (Thy face). And יעקב is a summarising predicate: in short, these are Jacob, not merely after the flesh, but after the spirit, and thus in truth (Isa 44:2, cf. Rom 9:6; Gal 6:16). By interpolating אלהי, as is done in the lxx and Peshîto, and adopted by Ewald, Olshausen, Hupfeld, and Böttcher, the nerve, as it were, of the assertion is cut through. The predicate, which has been expressed in different ways, is concentrated intelligibly enough in the one word יעקב, towards which it all along tends. And here the music becomes forte. The first part of this double Psalm dies away amidst the playing of the instruments of the Levitical priests; for the Ark was brought in בּכל־עז וּבשׁירים, as 2Sa 6:5 (cf. 2Sa 6:14) is to be read.

Verses 7-10

The festal procession has now arrived above at the gates of the citadel of Zion. These are called פּתחי עולם, doors of eternity (not “of the world” as Luther renders it contrary to the Old Testament usage of the language) either as doors which pious faith hopes will last for ever, as Hupfeld and Hitzig explain it, understanding them, in opposition to the inscription of the Psalm, to be the

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gates of Solomon's Temple; or, what seems to us much more appropriate in the mouth of those who are now standing before the gates, as the portals dating back into the hoary ages of the past (עולם as e.g., in Gen 49:26; Isa 58:12), the time of the Jebusites, and even of Melchizedek, though which the King of Glory, whose whole being and acts is glory, is now about to enter. It is the gates of the citadel of Zion, to which the cry is addressed, to expand themselves in a manner worthy of the Lord who is about to enter, for whom they are too low and too strait. Rejoicing at the great honour, thus conferred upon them, they are to raise their heads (Job 10:15; Zec 2:4), i.e., lift up their portals (lintels); the doors of antiquity are to open high and wide.^[151]
Then the question echoes back to the festal procession from Zion's gates which are wont only to admit mighty lords: who, then (זה giving vividness to the question, Ges. §122, 2), is this King of Glory; and they describe Him more minutely: it is the Hero-god, by whom Israel has wrested this Zion from the Jebusites with the sword, and by whom he has always been victorious in time past. The adjectival climactic form עזּוּז (like למּוּד, with ı̆ instead of the ă in חנּוּן, קשּׁוּב) is only found in one other passage, viz., Isa 43:17. גּבּור מלחמה refers back to Exo 15:3. Thus then shall the gates raise their heads and the ancient doors lift themselves, i.e., open high and wide; and this is expressed here by Kal instead of Niph. (נשׂא to lift one's self up, rise, as in Nah 1:5; Hos 13:1; Hab 1:3), according to the well-known order in which recurring verses and refrain-like repetitions move gently onwards. The gates of Zion ask once more, yet now no longer hesitatingly, but in order to hear more in praise of the great King. It is now the enquiry seeking fuller information; and the heaping up of the pronouns (as in Jer 30:21, cf. Psa 46:7; Est 7:5) expresses its urgency (quis tandem, ecquisnam). The answer runs, “Jahve Tsebaoth, He is the King of Glory (now making His entry).” צבאות ה is the proper name of Jahve as King, which had become His customary name in the time

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of the kings of Israel. צבאות is a genitive governed by ה and, while it is otherwise found only in reference to human hosts, in this combination it gains, of itself, the reference to the angels and the stars, which are called צבאיו in Psa 103:21; Psa 148:2 : Jahve's hosts consisting of celestial heroes, Joe 2:11, and of stars standing on the plain of the havens as it were in battle array, Isa 40:26 -a reference for which experiences and utterances like those recorded in Gen 32:2., Deu 33:2; Jdg 5:20, have prepared the way. It is, therefore, the Ruler commanding innumerable and invincible super-terrestrial powers, who desires admission. The gates are silent and open wide; and Jahve, sitting enthroned above the Cherubim of the sacred Ark, enters into Zion.

Psalm 25

Prayer for Gracious Protection and Guidance

A question similar to the question, Who may ascend the mountain of Jahve? which Psa 24:1-10 propounded, is thrown out by Ps 25, <, Who

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'is he that feareth Jahve? in order to answer it in great and glorious promises. It is calmly confident prayer for help against one's foes, and for God's instructing, pardoning, and leading grace. It is without any definite background indicating the history of the times in which it was composed; and also without any clearly marked traits of individuality. But it is one of the nine alphabetical Psalms of the whole collection, and the companion to Ps 34, to which it corresponds even in many peculiarities of the acrostic structure. For both Psalms

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have no ו strophe; they are parallel both as to sound and meaning in the beginnings of the מ, ע, and the first פ strophes; and both Psalms, after having gone through the alphabet, have a פ strophe added as the concluding one, whose beginning and contents are closely related. This homogeneousness points to one common author. We see nothing in the alphabetical arrangement at least, which even here as in Ps 9-10 is handled very freely and not fully carried out, to hinder us from regarding David as this author. But, in connection with the general ethical and religious character of the Psalm, it is wanting in positive proofs of this. In its universal character and harmony with the plan of redemption Ps 25 coincides with many post-exilic Psalms. It contains nothing but what is common to the believing consciousness of the church in every age; nothing specifically belonging to the Old Testament and Israelitish, hence Theodoret says: ἁρμόζει μάλιστα τοῖς ἐξ ἐθνῶν κεκλημένοις. The introits for the second and third Quadragesima Sundays are taken from Psa 25:6 and Psa 25:15; hence these Sundays are called Reminiscere and Oculi. Paul Gerhardt's hymn “Nach dir, o Herr, verlanget mich” is a beautiful poetical rendering of this Psalm.

Verses 1-2

The Psalm begins, like Psa 16:1-11; Psa 23:1, with a monostich. Psa 25:2 is the ב strophe, אלהי (unless one is disposed to read בך אלהי according to the position of the words in Psa 31:2), after the manner of the interjections in the tragedians, e.g., oo'moi, not being reckoned as belonging to the verse (J. D. Köhler). In need of help and full of longing for deliverance he raises his soul, drawn away from earthly desires, to Jahve (Psa 86:4; Psa 143:8), the God who alone can grant him that which shall truly satisfy his need. His ego, which has the soul within itself, directs his soul upwards to Him whom he calls אלהי, because in believing confidence he clings to Him and is united with Him. The two אל declare what Jahve is not to allow him to experience, just as in Psa 31:2, Psa 31:18. According to Psa 25:19, Psa 25:20; Psa 38:17, it is safer to construe לי with יעלצוּ (cf. Psa 71:10), as also in Psa 27:2; Psa 30:2, Mic 7:8, although it

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would be possible to construe it with אויבי (cf. Psa 144:2). In Psa 25:3 the confident expectation of the individual is generalised.

Verse 3

That wherewith the praying one comforts himself is no peculiar personal prerogative, but the certain, joyous prospect of all believers: ἡ ἐλπίς ου ̓ καταισχύνει, Rom 5:5. These are called קויך (קוה participle to קוּה ot elp, just as דּבר is the participle to דּבּר). Hope is the eye of faith which looks forth clear and fixedly into the future. With those who hope in Jahve, who do not allow themselves to be in any way disconcerted respecting Him, are contrasted those who act treacherously towards Him (Psa 119:158, Aq., Symm., Theodot. οἱ ἀποστατοῦντες), and that ריקם, i.e. - and it can only mean this-from vain and worthless pretexts, and therefore from wanton unconscientiousness.

Verse 4

Recognising the infamy of such black ingratitude, he prays for instruction as to the ways which he must take according to the precepts of God (Psa 18:22). The will of God, it is true, lies before us in God's written word, but the expounder required for the right understanding of that word is God Himself. He prays Him for knowledge; but in order to make what he knows a perfect and living reality, he still further needs the grace of God, viz., both His enlightening and also His guiding grace.

Verse 5

His truth is the lasting and self-verifying fact of His revelation of grace. To penetrate into this truth and to walk in it (Psa 26:3; Psa 86:11) without God, is a contradiction in its very self. Therefore the psalmist prays, as in Psa 119:35, οδήγησόν με ἐν τῇ ἀληθείᾳ σου (lxx Cod. Alex.; whereas Cod. Vat. ἐπὶ τὴν..., cf. Joh 16:13). He prays thus, for his salvation comes from Jahve, yea Jahve is his salvation. He does not hope for this or that, but for Him, all the day, i.e., unceasingly,^[152] for everything worth hoping for, everything that can satisfy the longing of the soul, is shut up in Him. All mercy or grace, however,

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which proceeds from Him, has its foundation in His compassion and condescension.

Verse 6

The supplicatory reminiscere means, may God never forget to exercise His pity and grace towards him, which are (as the plurals imply) so rich and superabundant. The ground on which the prayer is based is introduced with כּי (nam, or even quoniam). God's compassion and grace are as old in their operation and efficacy as man's feebleness and sin; in their counsels they are eternal, and therefore have also in themselves the pledge of eternal duration (Psa 100:5; Psa 103:17).

Verse 7

May Jahve not remember the faults of his youth (חטּאות), into which lust and thoughtlessness have precipitated him, nor the transgressions (פּשׁעים), by which even in maturer and more thoughtful years he has turned the grace of God into licentiousness and broken off his fellowship with Him (פּשׁע בּ, of defection); but may He, on the contrary, turn His remembrance to him (זכר ל as in Psa 136:23) in accordance with His grace or loving-kindness, which אתּה challenges as being the form of self-attestation most closely corresponding to the nature of God. Memor esto quidem mei, observes Augustine, non secundum iram, qua ego dignus sum, sed secundum misericordiam tuam, quae te digna est. For God is טּוב, which is really equivalent to saying, He is ἀγάπη. The next distich shows that טוּב is intended here of God's goodness, and not, as e.g., in Neh 9:35, of His abundance of possessions.

Verse 8

The בּ with הורה denotes the way, i.e., the right way (Job 31:7), as the sphere and subject of the instruction, as in Psa 32:8, Pro 4:11; Job 27:11. God condescends to sinners in order to teach them the way that leads to life, for He is טוב־וישׂר; well-doing is His delight, and, if His anger be not provoked (Psa 18:27), He has only the sincerest good intention in what He does.

Verse 9

The shortened form of the future stands here, according to Ges. §128, 2, rem., instead of the full form (which, viz., ידרך, is perhaps meant); for the connection which treats of general facts, does not admit of its being taken as optative. The ב (cf. Psa 25:5, Psa 107:7; Psa 119:35) denotes the sphere of the guidance. משׁפּט is the right so far as it is

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traversed, i.e., practised or carried out. In this course of right He leads the ענוים, and teaches them the way that is pleasing to Himself. ענוים is the one word for the gentle, mansueti, and the humble, modesti. Jerome uses these words alternately in Psa 25:9 and Psa 25:9; but the poet designedly repeats the one word - the cardinal virtue of ענוה -  here with the preponderating notion of lowliness. Upon the self-righteous and self-sufficient He would be obliged to force Himself even against their will. He wants disciples eager to learn; and how richly He rewards those who guard what they have learnt!

Verse 10

The paths intended, are those which He takes with men in accordance with His revealed will and counsel. These paths are חסד loving-kindness, mercy, or grace, for the salvation of men is their goal, and אמת truth, for they give proof at every step of the certainty of His promises. But only they who keep His covenant and His testimonies faithfully and obediently shall share in this mercy and truth. To the psalmist the name of Jahve, which unfolds itself in mercy and truth, is precious. Upon it he bases the prayer that follows.

Verse 11

The perf. consec. is attached to the יהי, which is, according to the sense, implied in למען שׁמך, just as in other instances it follows adverbial members of a clause, placed first for the sake of emphasis, when those members have reference to the future, Ges. §126, rem. 1. Separate and manifold sins (Psa 25:7) are all comprehended in עון, which is in other instances also the collective word for the corruption and the guilt of sin. כּי gives the ground of the need and urgency of the petition. A great and multiform load of sin lies upon him, but the name of God, i.e., His nature that has become manifest in His mercy and truth, permits him to ask and to hope for forgiveness, not for the sake of anything whatever that he has done, but just for the sake of this name (Jer 14:7; Isa 43:25). How happy therefore is he who fears God, in this matter!

Verse 12

The question: quisnam est vir, which resembles Psa 34:13; Psa 107:43; Isa 50:10, is only propounded in order to draw attention to the person who bears the character described, and then to state what such an one has to expect.

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In prose we should have a relative antecedent clause instead, viz., qui (quisquis)talis est qui Dominum vereatur.^[153]
The attributive יבהר, (viam)quam eligat (cf. Isa 48:17), might also be referred to God: in which He takes delight (lxx); but parallels like Psa 119:30, Psa 119:173, favour the rendering: which he should choose. Among all the blessings which fall to the lot of him who fears God, the first place is given to this, that God raises him above the vacillation and hesitancy of human opinion.

Verse 13

The verb לין (לוּן), probably equivalent to ליל (from ליל) signifies to tarry the night, to lodge. Good, i.e., inward and outward prosperity, is like the place where such an one turns in and finds shelter and protection. And in his posterity will be fulfilled what was promised to the patriarchs and to the people delivered from Egypt, viz., possession of the land, or as this promise runs in the New Testament, of the earth, Mat 5:5 (cf. Psa 37:11), Rev 5:10.

Verse 14

The lxx renders סוד, κραταίωμα, as though it were equivalent to יסוד. The reciprocal נוסד, Psa 2:2 (which see), leads one to the right primary signification. Starting from the primary meaning of the root סד, “to be or to make tight, firm, compressed,” סוד signifies a being closely pressed together for the purpose of secret communication and converse, confidential communion or being together, Psa 89:8; Psa 111:1 (Symm. ὁμιλία), then the confidential communication itself, Psa 55:15, a secret (Aquila ἀπόῤῥητον, Theod. μυστήριον). So here: He opens his mind without any reserve, speaks confidentially with those who fear Him; cf. the derivative passage Pro 3:32, and an example of the thing itself in Gen 18:17. In Psa 25:14 the infinitive with ל, according to Ges. §132, rem. 1, as in Isa 38:20, is an expression for the fut. periphrast.: faedus suum notum facturus est iis; the position of the words is like Dan 2:16, Dan 2:18; Dan 4:15. הודיע is used of the imparting of not merely intellectual, but experimental knowledge. Hitzig renders it differently, viz.,

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to enlighten them. But the Hiph. is not intended to be used thus absolutely even in 2Sa 7:21. בּריתו is the object; it is intended of the rich and deep and glorious character of the covenant revelation. The poet has now on all sides confirmed the truth, that every good gift comes down from above, from the God of salvation; and he returns to the thought from which he started.

Verse 15

He who keeps his eyes constantly directed towards God (Psa 141:8; Psa 123:1), is continually in a praying mood, which cannot remain unanswered. תּמיד corresponds to ἀδιαλείπτως in 1Th 5:17. The aim of this constant looking upwards to God, in this instance, is deliverance out of the enemy's net. He can and will pull him out (Psa 31:5) of the net of complicated circumstances into which he has been ensnared without any fault of his own.

Verse 16

The rendering “regard me,” so far as פּנה אל means God's observant and sympathising turning to any one (lxx ἐπιβλέπειν), corresponds to Psa 86:16; Lev 26:9. For this he longs, for men treat him as a stranger and refuse to have anything to do with him. יחיד is the only one of his kind, one who has no companion, therefore the isolated one. The recurrence of the same sounds עני אני is designedly not avoided. To whom could he, the isolated one, pour forth his affliction, to whom could he unveil his inmost thoughts and feelings? to God alone! To Him he can bring all his complaints, to Him he can also again and again always make supplication.

Verse 17

The Hiph. הרחיב signifies to make broad, and as a transitive denominative applied to the mind and heart: to make a broad space = to expand one's self (cf. as to the idea, Lam 2:13, “great as the sea is thy misfortune”), lxx ἐπληθύνθησαν, perhaps originally it was ἐπλατηύνθησαν. Accordingly הרחיבוּ is admissible so far as language is concerned; but since it gives only a poor antithesis to צרות it is to be suspected. The original text undoubtedly was הרחיב וממצוקותי (הרחיב, as in Psa 77:2, or הרחיב, as e.g., in 2Ki 8:6): the straits of my heart do Thou enlarge (cf. Psa 119:32; 2Co 6:11) and bring me out of my distresses (Hitzig and others).

Verses 18-19

The falling away of the ק is made up for by

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a double ר strophe. Even the lxx has ἴδε twice over. The seeing that is prayed for, is in both instances a seeing into his condition, with which is conjoined the notion of interposing on his behalf, though the way and manner thereof is left to God. נשׂא ל, with the object in the dative instead of the accusative (tollere peccata), signifies to bestow a taking away, i.e., forgiveness, upon any one (synon. סלח ל). It is pleasing to the New Testament consciousness that God's vengeance is not expressly invoked upon his enemies. כּי is an expansive quod as in Gen 1:4. שׂנאת חמס with an attributive genitive is hatred, which springs from injustice and ends in injustice.

Verse 20

He entreats for preservation and deliverance from God; and that He may not permit his hope to be disappointed (אל־אבושׁ, cf. 1Ch 21:13, instead of אל־אבושׁה which is usual in other instances). This his hope rests indeed in Him: he has taken refuge in Him and therefore He cannot forsake him, He cannot let him be destroyed.

Verse 21

Devoutness that fills the whole man, that is not merely half-hearted and hypocritical, is called תּם; and uprightness that follows the will of God without any bypaths and forbidden ways is called ישׁר. These two radical virtues (cf. Job 1:1) he desires to have as his guardians on his way which is perilous not only by reason of outward foes, but also on account of his own sinfulness. These custodians are not to let him pass out of their sight, lest he should be taken away from them (cf. Psa 40:12; Pro 20:28). He can claim this for himself, for the cynosure of his hope is God, from whom proceed תם and ישׁר like good angels.

Verse 22

His experience is not singular, but the enmity of the world and sin bring all who belong to the people of God into straits just as they have him. And the need of the individual will not cease until the need of the whole undergoes a radical remedy. Hence the intercessory prayer of this meagre closing distich, whose connection with what precedes is not in this instance so close as in Ps 34:23. It looks as though it was only added when Ps 25 came to be used in public worship; and the change of the name of God favours this view. Both Psalms close with a פ in excess

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of the alphabet. Perhaps the first פ represents the π, and the second the φ; for Psa 25:16; Psa 34:17 follow words ending in a consonant, and Psa 25:22; 34:23, words ending in a vowel. Or is it a propensity for giving a special representation of the final letters, just as these are sometimes represented, though not always perfectly, at the close of the hymns of the synagogue (pijutim)?

Psalm 26

The Longing of the One Who Is Persecuted innocently, to Give Thanks to God in His House

Ps. 25 and [[Bible_(King_James)/Psalms|Psa 26:1-

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12]] are bound together by similarity of thought and expression. In the former as in this Psalm, we find the writer's testimony to his trust in God (בּטחתּי, Psa 25:2; Psa 26:1); there as here, the cry coming forth from a distressed condition for deliverance (פּדה, Psa 25:22; Psa 26:11), and for some manifestation of mercy (חנּני Psa 26:11; Psa 25:16); and in the midst of theses, other prominent points of contact (Psa 26:11; Psa 25:21; Psa 26:3; Psa 25:5). These are grounds sufficient for placing these two Psalms close together. But in Psa 26:1-12 there is wanting the self-accusation that goes hand in hand with the self-attestation of piety, that confession of sin which so closely corresponds to the New Testament consciousness (vid., supra p. 43), which is thrice repeated in Ps 25. The harshness of the contrast in which the psalmist stands to his enemies, whose character is here more minutely described, does not admit of the introduction of such a lament concerning himself. The description applies well to the Absolomites. They are hypocrites, who, now that they have agreed together in their faithless and bloody counsel, have thrown off their disguise and are won over by bribery to their new master; for Absolom had stolen the hearts of the men of Israel, 2Sa 15:6. David at that time would not take the Ark with him in his flight, but said: If I shall find favour in the eyes of Jahve, He will bring me back, and grant me to see both it and His habitation, 2Sa 15:25. The love for the house of God, which is expressed herein, is also the very heart of this Psalm.

Verses 1-2

The poet, as one who is persecuted, prays for the vindication of his rights and for rescue; and bases this petition upon the relation in which he stands to God. שׁפטני, as in Psa 7:9; Psa 35:24, cf. Psa 43:1. תּם (synon. תמים, which, however, does not take any suffix) is, according to Gen 20:5., 1Ki 22:34, perfect freedom from all sinful intent, purity of character, pureness, guilelessness (ἀκακία, ἀπλότης). Upon the fact, that he has walked in a

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harmless mind, without cherishing or provoking enmity, and trusted unwaveringly (לא אמעד, an adverbial circumstantial clause, cf. Psa 21:8) in Jahve, he bases the petition for the proving of his injured right. He does not self-righteously hold himself to be morally perfect, he appeals only to the fundamental tendency of his inmost nature, which is turned towards God and to Him only. Psa 26:2 also is not so much a challenge for God to satisfy Himself of his innocence, as rather a request to prove the state of his mind, and, if it be not as it appears to his consciousness, to make this clear to him (Psa 139:23.). בּחן is not used in this passage of proving by trouble, but by a penetrating glance into the inmost nature (Psa 11:5; Psa 17:3). נסּה, not in the sense of πειράζειν, but of δοκομάζειν. צרף, to melt down, i.e., by the agency of fire, the precious metal, and separate the dross (Psa 12:7; Psa 66:10). The Chethîb is not to be read צרוּפה (which would be in contradiction to the request), but צרופה, as it is out of pause also in Isa 32:11, cf. Jdg 9:8, Jdg 9:12; 1Sa 28:8. The reins are the seat of the emotions, the heart is the very centre of the life of the mind and soul.

Verse 3

Psa 26:3 tells how confidently and cheerfully he would set himself in the light of God. God's grace or loving-kindness is the mark on which his eye is fixed, the desire of his eye, and he walks in God's truth. חסד is the divine love, condescending to His creatures, and more especially to sinners (Psa 25:7), in unmerited kindness; אמת is the truth with which God adheres to and carries out the determination of His love and the word of His promise. This lovingkindness of God has been always hitherto the model of his life, this truth of God the determining line and the boundary of his walk.

Verses 4-5

He still further bases his petition upon his comportment towards the men of this world; how he has always observed a certain line of conduct and continues still to keep to it. With Psa 26:4 compare Jer 15:17. מתי שׁוא (Job 11:11, cf. Psa 31:5, where the parallel word is מרמה) are “not-real,” unreal men, but in a deeper stronger sense than we are accustomed to use this word. שׁוא (= שׁוא, from שׁוא) is aridity, hollowness, worthlessness, and therefore

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badness (Arab. su') of disposition; the chaotic void of alienation from God; untruth white-washed over with the lie of dissimulation (Psa 12:3), and therefore nothingness: it is the very opposite of being filled with the fulness of God and with that which is good, which is the morally real (its synonym is און, e.g., Job 22:15). נעלמים, the veiled, are those who know how to keep their worthlessness and their mischievous designs secret and to mask them by hypocrisy; post-biblical צבוּעים, dyed (cf. ἀνυπόκριτος, Luther “ungefärbt,” undyed). (את) בּוא עם, to go in with any one, is a short expression for: to go in and out with, i.e., to have intercourse with him, as in Pro 22:24, cf. Gen 23:10. מרע (from רעע) is the name for one who plots that which is evil and puts it into execution. On רשׁע see Psa 1:1.

Verses 6-8

The poet supports his petition by declaring his motive to be his love for the sanctuary of God, from which he is now far removed, without any fault of his own. The coloured future ואסבבה, distinct from ואסבבה (vid., on Psa 3:6 and Psa 73:16), can only mean, in this passage, et ambiam, and not et ambibam as it does in a different connection (Isa 43:26, cf. Jdg 6:9); it is the emotional continuation (cf. Psa 27:6; Sol 7:12; Isa 1:24; Isa 5:19, and frequently) of the plain and uncoloured expression ארחץ. He wishes to wash his hands in innocence (בּ of the state that is meant to be attested by the action), and compass (Psa 59:7) the altar of Jahve. That which is elsewhere a symbolic act (Deu 21:6, cf. Mat 27:24), is in this instance only a rhetorical figure made use of to confess his consciousness of innocence; and it naturally assumes this form (cf. Psa 73:13) from the idea of the priest washing his hands preparatory to the service of the altar (Exo 32:20.) being associated with the idea of the altar. And, in general, the expression of Psa 26:6. takes a priestly form, without exceeding that which the ritual admits of, by virtue of the consciousness of being themselves priests which appertained even to the Israelitish laity (Exo 19:16). For סבב can be used even of half encompassing as it were like a semi-circle (Gen 2:11; Num 21:4), no matter whether it be in the immediate vicinity of, or at a prescribed distance

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from, the central point. לשׁמע is a syncopated and defectively written Hiph., for להשׁמיע, like לשׁמד, Isa 23:11. Instead of לשׁמע קול תּודה, “to cause the voice of thanksgiving to be heard,” since השׁמיע is used absolutely (1Ch 15:19; 2Ch 5:13) and the object is conceived of as the instrument of the act (Ges. §138, 1, rem. 3), it is “in order to strike in with the voice of thanksgiving.” In the expression “all Thy wondrous works” is included the latest of these, to which the voice of thanksgiving especially refers, viz., the bringing of him home from the exile he had suffered from Absolom. Longing to be back again he longs most of all for the gorgeous services in the house of his God, which are performed around the altar of the outer court; for he loves the habitation of the house of God, the place, where His doxa, - revealed on earth, and in fact revealed in grace, - has taken up its abode. ma`own does not mean refuge, shelter (Hupfeld), - for although it may obtain this meaning from the context, it has nothing whatever to do with Arab. ‛ân, med. Waw, in the signification to help (whence ma‛ûn , ma‛ûne , ma‛âne, help, assistance, succour or support), - but place, dwelling, habitation, like the Arabic ma‛ân, which the Kamus explains by menzil, a place to settle down in, and explains etymologically by Arab. mḥll 'l - ‛ı̂n, i.e., “a spot on which the eye rests as an object of sight;” for in the Arabic ma‛ân is traced back to Arab. ‛ân , med. Je, as is seen from the phrase hum minka bi - ma‛ânin, i.e., they are from thee on a point of sight (= on a spot where thou canst see them from the spot on which thou standest). The signification place, sojourn, abode (Targ. מדור) is undoubted; the primary meaning of the root is, however, questionable.

Verses 9-11

It is now, for the first time, that the petition compressed into the one word שׁפטני (Psa 26:1) is divided out. He prays (as in Psa 28:3), that God may not connect him in one common lot with those whose fellowship of sentiment and conduct he has always shunned. אנשׁי דּמים, as in Psa 5:7, cf. ἄνθρωποι αἱμάτων, Sir. 31:25. Elsewhere זמּה signifies purpose, and more particularly in a bad sense; but in this passage it means infamy, and not unnatural unchastity, to which בּידיהם is inappropriate, but

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scum of whatever is vicious in general: they are full of cunning and roguery, and their right hand, which ought to uphold the right - David has the lords of his people in his eye - is filled (מלאה, not מלאה) with accursed (Deu 27:25) bribery to the condemnation of the innocent. He, on the contrary, now, as he always has done, walks in his uprightness, so that now he can with all the more joyful conscience intreat God to interpose judicially in his behalf.

Verse 12

The epilogue. The prayer is changed into rejoicing which is certain of the answer that shall be given. Hitherto shut in, as it were, in deep trackless gorges, he even now feels himself to be standing בּמישׁור,^[154] upon a pleasant plain commanding a wide range of vision (cf. בּמּרחב, Psa 31:9), and now blends his grateful praise of God with the song of the worshipping congregation, קהל (lxx ἐν ἐκκλησίαις), and its full-voiced choirs.

Psalm 27

Taking Heart in God, the All-Recompensing One

The same longing after Zion meets us sounding forth from this as from the preceding Psalm. To remain his whole life long in the vicinity of the house of God, is here his only prayer; and that, rescued from his enemies, he shall there offer sacrifices of thanksgiving, is his confident expectation. The היכל of God, the King, is at present only a אהל which, however, on account of Him who sits enthroned therein, may just as much be called היכל as the היכל which Ezekiel beheld in remembrance of the Mosaic tabernacle, אהל, Eze 41:1. Cut off from the sanctuary, the poet is himself threatened on all sides by the dangers of war; but he is just as courageous in God as in Psa 3:7, where the battle is already going on: “I

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'do not fear the myriads of people, who are encamped against me.” The situation, therefore, resembles that of David during the time of Absolom. But this holds good only of the first half, Psa 27:1. In the second half, Psa 27:10 is not in favour of its being composed by David. In fact the two halves are very unlike one another. They form a hysteron-proteron, inasmuch as the fides triumphans of the first part changes into fides supplex in the second, and with the beginning of the δέησις in Psa 27:7, the style becomes heavy and awkward, the strophic arrangement obscure, and even the boundaries of the lines of the verses uncertain; so that one is tempted to regard Psa 27:7 as the appendage of another writer. The compiler, however, must have had the Psalm before him exactly as we now have it; for the grounds for his placing it to follow Psa 26:1-12 are to be found in both portions, cf. Psa 27:7 with Psa 26:11; Psa 27:11 with Psa 26:12.

Verses 1-3

In this first strophe is expressed the bold confidence of faith. It is a hexastich in the caesural schema. Let darkness break in upon him, the darkness of night, of trouble, and of spiritual conflict, yet Jahve is his Light, and if he is in Him, he is in the light and there shines upon him a sun, that sets not and knows no eclipse. This sublime, infinitely profound name for God, אורי, is found only in this passage; and there is only one other expression that can be compared with it. viz., בּא אורך in Isa 60:1; cf. φῶς ἐλήλυθα, Joh 12:46. ישׁעי does not stand beside אורי

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as an unfigurative, side by side with a figurative expression; for the statement that God is light, is not a metaphor. David calls Him his “salvation” in regard to everything that oppresses him, and the “stronghold (מעוז from עזז, with an unchangeable å) of his life” in regard to everything that exposes him to peril. In Jahve he conquers far and wide; in Him his life is hidden as it were behind a fortress built upon a rock (Psa 31:3). When to the wicked who come upon him in a hostile way (קרב על differing from קרב אל), he attributes the intention of devouring his flesh, they are conceived of as wild beasts. To eat up any one's flesh signifies, even in Job 19:22, the same as to pursue any one by evil speaking (in Aramaic by slander, back-biting) to his destruction. In בּקרב (the Shebâ of the only faintly closed syllable is raised to a Chateph, as in ולשׁכני, Psa 31:12, לשׁאול, and the like. The לי of איבי לּי may, as also in Psa 25:2 (cf. Psa 144:2), be regarded as giving intensity to the notion of special, personal enmity; but a mere repetition of the subject (the enemy) without the repetition of their hostile purpose would be tame in the parallel member of the verse: לי is a variation of the preceding עלי, as in Lam 3:60. In the apodosis המּה כּשׁלוּ ונפלוּ, the overthrow of the enemy is regarded beforehand as an accomplished fact. The holy boldness and imperturbable repose are expressed in Psa 27:3 in the very rhythm. The thesis or downward movement in Psa 27:3 is spondaic: he does not allow himself to be disturbed; the thesis in Psa 27:3 is iambic: he can be bold. The rendering of Hitzig (as of Rashi): “in this do I trust, viz., that Jahve is my light, etc.,” is erroneous. Such might be the interpretation, if בזאת אני בוטח closed Psa 27:2; but it cannot refer back over Psa 27:2 to Psa 27:1; and why should the poet have expressed himself thus materially, instead of saying ביהוה? The fact of the case is this, בוטח signifies even by itself “of good courage,” e.g., Pro 11:15; and בזאת “in spite of this” (Coccejus: hoc non obstante), Lev 26:27, cf. Psa 78:32, begins the apodosis, at the head of which we expect to find an adversative conjunction.

Verses 4-5

There is only one thing, that he desires, although he also has besides full satisfaction in Jahve in the midst of strangers and in trouble. The future is used

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side by side with the perfect in Psa 27:4, in order to express an ardent longing which extends out of the past into the future, and therefore runs through his whole life. The one thing sought is unfolded in שׁבתּי וגו. A life-long dwelling in the house of Jahve, that is to say intimate spiritual intercourse with the God, who has His dwelling (בית), His palace (היכל) in the holy tent, is the one desire of David's heart, in order that he may behold and feast upon (חזה בּ of a clinging, lingering, chained gaze, and consequently a more significant form of expression than חזה with an accusative, Psa 63:3) נעם ה (Psa 90:17), the pleasantness (or gracefulness) of Jahve, i.e., His revelation, full of grace, which is there visible to the eye of the spirit. The interpretation which regards amaenitas as being equivalent to amaenus cultus takes hold of the idea from the wrong side. The assertion that בּקּר בּ is intended as a synonym of חזה בּ, of a pleased and lingering contemplation (Hupf., Hitz.), is contrary to the meaning of the verb, which signifies “to examine (with ל to seek or spie about after anything, Lev 13:36), to reflect on, or consider;” even the post-biblical signification to visit, more especially the sick (whence בּקּוּר הלים), comes from the primary meaning investigare. An appropriate sense may be obtained in the present instance by regarding it as a denominative from בּקשׁ and rendering it as Dunash and Rashi have done, “and to appear early in His temple;” but it is unnecessary to depart from the general usage of the language. Hengstenberg rightly retains the signification “to meditate on.” בּהיכלו is a designation of the place consecrated to devotion, and לבקּר is meant to refer to contemplative meditation that loses itself in God who is there manifest. In Psa 27:5 David bases the justification of his desire upon that which the sanctuary of God is to him; the futures affirm what Jahve will provide for him in His sanctuary. It is a refuge in which he may hide himself, where Jahve takes good care of him who takes refuge therein from the storms of trouble that rage outside: there he is far removed from all dangers, he is lifted high above them and his feet are upon rocky ground. The Chethîb may be read בּסכּה, as in Psa 31:21 and with Ewald §257, d; but, in this passage, with אהל alternates סך, which takes the place of סכּה

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in the poetic style (Psa 76:3; Lam 2:6), though it does not do so by itself, but always with a suffix.^[155]

Verse 6

With ועתּה the poet predicts inferentially (cf. Psa 2:10) the fulfilment of what he fervently desires, the guarantee of which lies in his very longing itself. זבחי תּרוּעה do not mean sacrifices in connection with which the trumpets are blown by the priests; for this was only the case in connection with the sacrifices of the whole congregation (Num 10:10), not with those of individuals. תּרוּעה is a synonym of תּודה, Psa 26:7; and זבחי תּרוּעה is a stronger form of expression for זבחי תודה (Psa 107:22), i.e., (cf. זבחי צדק, Psa 4:6; 51:21) sacrifices of jubilant thanksgiving: he will offer sacrifices in which his gratitude plays a prominent part, and will sing songs of thanksgiving, accompanied by the playing of stringed instruments, to his Deliverer, who has again and so gloriously verified His promises.

Verses 7-8

Vows of thanksgiving on the assumption of the answering of the prayer and the fulfilment of the thing supplicated, are very common at the close of Psalms. But in this Psalm the prayer is only just beginning at this stage. The transition is brought about by the preceding conception of the danger that threatens him from the side of his foes who are round about him. The reality, which, in the first part, is overcome and surmounted by his faith, makes itself consciously felt here. It is not to be rendered, as has been done by the Vulgate, Exaudi Domine vocem qua clamavi (rather, clamo) ad te (the introit of the Dominica exspectationis in the interval of preparation between Ascension and Pentecost). שׁמע has Dechî, and accordingly קולי אקרא, voce mea (as in Psa 3:5) clamo, is an adverbial clause equivalent to voce mea clamante me. In Psa 27:8 לך cannot

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possibly be so rendered that ל is treated as Lamed auctoris (Dathe, Olshausen): Thine, saith my heart, is (the utterance:) seek ye may face. The declaration is opposed to this sense, thus artificially put upon it. לך אמר are undoubtedly to be construed together; and what the heart says to Jahve is not: Seek ye my face, but by reason of this, and as its echo (Calvin: velut Deo succinens): I will therefore seek Thy face. Just as in Job 42:3, a personal inference is drawn from a directly quoted saying of God. In the periodic style it would be necessary to transpose בּקּשׁוּ פּני thus: since Thou hast permitted and exhorted us, or in accordance with Thy persuasive invitation, that we should seek Thy face, I do seek Thy face (Hupfeld). There is no retrospective reference to any particular passage in the Tôra, such as Deu 4:29. The prayer is not based upon any single passage of Scripture, but upon God's commands and promises in general.

Verses 9-10

The requests are now poured forth with all the greater freedom and importunity, that God may be willing to be entreated and invoked. The Hiph. הטּה signifies in this passage standing by itself (cf. Job 24:4): to push aside. The clause עזרתי היית does not say: be Thou my help (which is impossible on syntactical grounds), nor is it to be taken relatively: Thou who wast my help (for which there is no ground in what precedes); but on the contrary the praet. gives the ground of the request that follows “Thou art my help (lit., Thou has become, or hast ever been) - cast me, then, not away,” and it is, moreover, accented accordingly. Psa 27:10, as we have already observed, does not sound as though it came from the lips of David, of whom it is only said during the time of his persecution by Saul, that at that time he was obliged to part from his parents, 1Sa 22:3. The words certainly might be David's, if Psa 27:10 would admit of being taken hypothetically, as is done by Ewald, §362, b: should my father and my mother forsake me, yet Jahve will etc. But the entreaty “forsake me not” is naturally followed by the reason: for my father and my mother have forsaken me; and just as naturally does the consolation: but Jahve will take me up, prepare the way for the entreaties which begin anew in [[Bible_(King_James)/Psalms|Psa 27:

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11]]. Whereas, if כי is taken hypothetically, Psa 27:11 stands disconnectedly in the midst of the surrounding requests. On יאספני cf. Jos 20:4.

Verses 11-12

He is now wandering about like a hunted deer; but God is able to guide him so that he may escape all dangers. And this is what he prays for. As in Psa 143:10, מישׁור is used in an ethical sense; and differs in this respect from its use in Psa 26:12. On שׁררים, see the primary passage Psa 5:9, of which this is an echo. Wily spies dodge his every step and would gladly see what they have invented against him and wished for him, realised. Should he enter the way of sin leading to destruction, it would tend to the dishonour of God, just as on the contrary it is a matter of honour with God not to let His servant fall. Hence he prays to be led in the way of God, for a oneness of his own will with the divine renders a man inaccessible to evil. נפשׁ, Psa 27:12, is used, as in Psa 17:9, and in the similar passage, which is genuinely Davidic, Psa 41:3, in the signification passion or strong desire; because the soul, in its natural state, is selfishness and inordinate desire. יפח is a collateral form of יפיח; they are both adjectives formed from the future of the verb פּוּח (like ירב, יריב): accustomed to breathe out (exhale), i.e., either to express, or to snort, breathe forth (cf. πνεῖν, or ἐμπνεῖν φόνον and θόνοῦ, θυμον, and the like, Act 9:1). In both Hitzig sees participles of יפח (Jer 4:31); but Psa 10:5 and Hab 2:3 lead back to פּוּח (פּיח); and Hupfeld rightly recognises such nouns formed from futures to be, according to their original source, circumlocutions of the participle after the manner of an elliptical relative clause (the ṣifat of the Arabic syntax), and explains יפיח כּזבים, together with יפח חמס, from the verbal construction which still continues in force.

Verses 13-14

Self-encouragement to firmer confidence of faith. Joined to Psa 27:12 (Aben-Ezra, Kimchi), Psa 27:13 trails badly after it. We must, with Geier, Dachselt, and others, suppose that the apodosis is wanting to the protasis with its לוּלא pointed with three points above,^[156] and four

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below, according to the Masora (cf. B. Berachoth 4a), but a word which is indispensably necessary, and is even attested by the lxx (ἑαυτῇ) and the Targum (although not by any other of the ancient versions); cf. the protasis with לוּ, which has no apodosis, in Gen 50:15, and the apodoses with כּי after לוּלי in Gen 31:42; Gen 43:10; 1 Sam. 35:34; 2Sa 2:27 (also Num 22:33, where אוּלי = אם לא = לוּלי), which are likewise to be explained per aposiopesin. The perfect after לוּלא (לוּלי) has sometimes the sense of a plusquamperfectum (as in Gen 43:10, nisi cunctati essemus), and sometimes the sense of an imperfect, as in the present passage (cf. Deu 32:29, si saperent). The poet does not speak of a faith that he once had, a past faith, but, in regard to the danger that is even now abiding and present, of the faith he now has, a present faith. The apodosis ought to run something like this (Psa 119:92; Psa 94:17): did I not believe, were not confidence preserved to me...then (אז( ne or כּי אז) I should perish; or: then I had suddenly perished. But he has such faith, and he accordingly in Psa 27:14 encourages himself to go on cheerfully waiting and hoping; he speaks to himself, it is, as it were, the believing half of his soul addressing the despondent and weaker half. Instead of ואמץ (Deu 31:7) the expression is, as in Ps 31:25, ויאמץ לבּך, let thy heart be strong, let it give proof of strength. The rendering “May He (Jahve) strengthen thy heart” would require יאמּץ; but האמיץ, as e.g., הרחיב Psa 25:17, belongs to the transitive denominatives applying to the mind or spirit, in which the Hebrew is by no means poor, and in which the Arabic is especially rich.

Psalm 28

Cry for Help and Thanksgiving, in a Time of Rebellion

To Psa 26:1-12 and [[Bible_(King_James)/Psalms|Psa 27:

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1-14]] a third Psalm is here added, belonging to the time of the persecution by Absolom. In this Psalm, also, the drawing towards the sanctuary of God cannot be lost sight of; and in addition thereto we have the intercession of the anointed one, when personally imperilled, on behalf of the people who are equally in need of help, - an intercession which can only be rightly estimated in connection with the circumstances of that time. Like Psa 27:1-14 this, its neighbour, also divides into two parts; these parts, however, though their lines are of a different order, nevertheless bear a similar poetic impress. Both are composed of verses consisting of two and three lines. There are many points of contact between this Psalm and Psa 27:1-14; e.g., in the epithet applied to God, מעוז; but compare also Psa 28:3 with Psa 26:9; Psa 28:2 with Psa 31:23; Psa 28:9 with Psa 29:11. The echoes of this Psalm in Isaiah are very many, and also in Jeremiah.

Verses 1-5

This first half of the Psalm (Psa 28:1) is supplicatory. The preposition מן in connection with the verbs חרשׁ, to be deaf, dumb, and חשׁה, to keep silence, is a pregnant form of expression denoting an aversion or turning away which does not deign to give the suppliant an answer. Jahve is his צוּר, his ground of confidence; but if He continues thus to keep silence, then he who confides in Him will become like those who are going down (Psa 22:30), or are gone down (Isa 14:19) to the pit. The participle of the past answers better to the situation of one already on the brink of the abyss. In the double sentence with פּן, the chief accent falls upon the second clause, for which the first only paratactically opens up the way (cf. Isa 5:4; Isa 12:1); in Latin it would be ne, te mihi non respondente, similis fiam. Olshausen, and Baur with him, believes that because ונמשׁלתּי has not the accent on the ultima as being perf. consec., it must be interpreted according to the accentuation thus, “in order that Thou mayst no longer keep silence, whilst I am already become like...” But this ought to be ואני נמשׁל, or at least נמשׁלתּי ואני. And if ונמשלתי were to be taken as a real perfect, it would then rather have to be rendered “and I should then be like.” But, notwithstanding ונמשׁלתּי is Milel, it is still perf. consecuticum (“and I am become like”); for if, in a sentence of more than one member following upon פן, the fut., as is usually the case (vid., on Psa 38:17), goes over into the perf., then the latter, in most instances, has the tone of the perf. consec. (Deu 4:19, Jdg 18:25, Pro 5:9-12, Mal 4:6), but not always. The penultima-accentuation is necessarily retained in connection with the two great pausal accents, Silluk and Athnach, Deu 8:12; Pro 30:9; in this passage in connection with Rebia mugrash, just as we may say, in general, the perf. consec. sometimes retains its penultima-accentuation in connection with distinctives instead of being accented on the ultima; e.g., in connection with Rebia mugrash, Pro 30:9; with Rebia, Pro 19:14 (cf. Pro 30:9 with Eze 14:17); with Zakeph. 1Sa 29:8; and even with Tiphcha Obad. Oba 1:10, Joe 3:21. The national grammarians are ignorant of any law on this subject.^[157]

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The point towards which the psalmist stretches forth his hands in prayer is Jahve's holy דּביר. Such is the word (after the form בּריח, כּליא, עטין) used only in the Books of Kings and Chronicles, with the exception of this passage, to denote the Holy of Holies, not as being χρηματιστήριον (Aquila and Symmachus), or λαλητήριον, oraculum (Jerome), as it were, Jahve's audience chamber (Hengstenberg) - a meaning that is not in accordance with the formation of the word, - but as the hinder part of the tent, from דּבר, Arabic dabara, to be behind, whence dubr (Talmudic דּוּבר), that which is behind (opp. kubl . kibal, that which is in the front), cf. Jesurun p. 87f. In Psa 28:3, Psa 28:4 the prayer is expanded. משׁך (instead of which we find אסף in Psa 26:9), to draw any one down forcibly to destruction, or to drag him to the place of judgment, Eze 32:20, cf. Psa 10:8; Job 24:22. The delineation of the ungodly David borrows from his actual foes, Should he succumb to them, then his fate would be like that which awaits them, to whom he is conscious that he is radically unlike. He therefore prays that God's recompensing justice may anticipate him, i.e., that He may requite them according to their desert, before he succumbs, to whom they have feigned שׁלום, a good understanding, or being on good terms, whereas they cherished in their heart the רעה that is now unmasked (cf. Jer 9:7). נתן, used of an official adjudication, as in Hos 9:14; Jer 32:19. The epanaphora of תּן־להם is like Psa 27:14.^[158]
The phrase השׁיב גּמוּל (שׁלּם), which occurs frequently in the prophets, signifies to recompense or repay to any one his accomplishing, his manifestation, that is to say, what he has done and merited; the thoughts and expression call to mind more particularly Isa 3:8-11; Isa 1:16. The right to pray for recompense (vengeance) is grounded, in Psa 28:5, upon their blindness to God's just and merciful rule as it is to be seen in human history (cf. Isa 5:12; Isa 22:11). The contrast of בּנה and חרס, to pull down (with a personal object, as in [[Bible_(King_James)/Exodus|Exo 15:

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7]]), is like Jeremiah's style (Psa 42:10, cf. 1:10; Psa 18:9, and frequently, Sir. 49:7). In Psa 28:5, the prominent thought in David's mind is, that they shamefully fail to recognise how gloriously and graciously God has again and again acknowledged him as His anointed one. He has (2 Sam 7) received the promise, that God would build him a house, i.e., grant perpetual continuance to his kingship. The Absolomites are in the act of rebellion against this divine appointment. Hence they shall experience the very reverse of the divine promise given to David: Jahve will pull them down and not build them up, He will destroy, at its very commencement, this dynasty set up in opposition to God.

Verses 6-9

The first half of the Psalm prayed for deliverance and for judgment; this second half gives thanks for both. If the poet wrote the Psalm at one sitting then at this point the certainty of being answered dawns upon him. But it is even possible that he added this second part later on, as a memorial of the answer he experienced to his prayer (Hitzig, Ewald). It sounds, at all events, like the record of something that has actually taken place. Jahve is his defence and shield. The conjoined perfects in Psa 28:7 denote that which is closely united in actual realisation; and in the fut. consec., as is frequently the case, e.g., in Job 14:2, the historical signification retreats into the background before the more essential idea of that which has been produced. In משּׁירי, the song is conceived as the spring whence the הודות bubble forth; and instead of אודנּוּ we have the more impressive form אהודנּוּ, as in Ps 45:18; Psa 116:6; 1Sa 17:47, the syncope being omitted. From suffering (Leid) springs song (Lied), and from song springs the praise (Lob) of Him, who has “turned” the suffering, just as it is attuned in Psa 28:6 and Psa 28:8.^[159]
The αὐτοί, who are intended by למו in Psa 28:8, are those of Israel, as in Psa 12:8; Isa 33:2 (Hitzig). The lxx (κραταίωμα τοῦ λαοῦ αὐτοῦ) reads לעמּו, as in Psa 29:11, which is approved by Böttcher, Olshausen and Hupfeld; but למו yields a similar sense. First of all

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David thinks of the people, then of himself; for his private character retreats behind his official, by virtue of which he is the head of Israel. For this very reason his deliverance is the deliverance of Israel, to whom, so far as they have become unfaithful to His anointed, Jahve has not requited this faithlessness, and to whom, so far as they have remained true to him, He has rewarded this fidelity. Jahve is a עז a si evhaJ to them, inasmuch as He preserves them by His might from the destruction into which they would have precipitated themselves, or into which others would have precipitated them; and He is the מעוז ישׁוּעות of His anointed inasmuch as He surrounds him as an inaccessible place of refuge which secures to him salvation in all its fulness instead of the destruction anticipated. Israel's salvation and blessing were at stake; but Israel is in fact God's people and God's inheritance - may He, then, work salvation for them in every future need and bless them. Apostatised from David, it was a flock in the hands of the hireling - may He ever take the place of shepherd to them and carry them in His arms through the destruction. The נשּׂאם coupled with וּרעם (thus it is to be pointed according to Ben-Asher) calls to mind Deu 1:31, “Jahve carried Israel as a man doth carry his son,” and Exo 19:4; Deu 32:11, “as on eagles' wings.” The Piel, as in Isa 63:9, is used of carrying the weak, whom one lifts up and thus removes out of its helplessness and danger. Psa 3:1-8 closes just in the same way with an intercession; and the close of Psa 29:1-11 is similar, but promissory, and consequently it is placed next to Psa 28:1-9.

Psalm 29

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The occasion of this Psalm is a thunderstorm; it is not, however, limited to the outward natural phenomena, but therein is perceived the self-attestation of the God of the redemptive history. Just as in the second part of Psa 19:1-14 the God of the revelation of salvation is called יהוה seven times in distinction from the God revealed in nature, so in this Psalm of thunders, קול ה is repeated seven times, so that it may be called the Psalm of the hepta' brontai' (Rev 10:3.). During the time of the second Temple, as the addition to the inscription by the lxx ἐξοδίου (ἐξόδου) σκηνῆς (= σκηνοπηγίας) seems to imply,^[160] it was sung on the Shemini Azereth, the last day (ἐξόδιον, Lev 23:36) of the feast of tabernacles. Between two tetrastichs, in each of which the name יהוה

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occurs four times, lie three pentastichs, which, in their sevenfold קול ה, represent the peals of thunder which follow in rapid succession as the storm increases in its fury.

Verses 1-2

The opening strophe calls upon the celestial spirits to praise Jahve; for a revelation of divine glory is in preparation, which, in its first movements, they are accounted worthy to behold, for the roots of everything that takes place in this world are in the invisible world. It is not the mighty of the earth, who are called in Psa 82:6 בּני עליון, but the angels, who are elsewhere called בּני אלהים (e.g., Job 2:1), that are here, as in Psa 89:7, called בּני אלים. Since אלים never means God, like אלהים (so that it could be rendered sons of the deity), but gods, Exo 15:11, Dan. 9:36, the expression בּני אלים must be translated as a double plural from בּן־אל, after the analogy of בּתּי כלאים, Isa 42:22, from בּית כּלא (Ges. §108, 3), “sons of God,” not “sons of gods.” They, the God-begotten, i.e., created in the image of God, who form with God their Father as it were one family (vid., Genesis S. 1212), are here called upon to give unto God glory and might (the primary passage is Deu 32:3), i.e., to render back to Him cheerfully and joyously in a laudatory recognition, as it were by an echo, His glory and might, which are revealed and to be revealed in the created world, and to give unto Him the glory of His name, i.e., to praise His glorious name (Psa 72:19) according its deserts. הבוּ in all three instances has the accent on the ultima according to rule (cf. on the other hand, Job 6:22). הדרת קדשׁ is holy vestments, splendid festal attire, [[Bible_(King_James)/2_Chronicles|2Ch 20:

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21]], cf. Psa 110:3.^[161]
A revelation of the power of God is near at hand. The heavenly spirits are to prepare themselves for it with all the outward display of which they are capable. If Psa 28:2 were a summons to the church on earth, or, as in Psa 96:9, to the dwellers upon the earth, then there ought to be some expression to indicate the change in the parties addressed; it is, therefore, in Psa 28:2 as in Psa 28:1, directed to the priests of the heavenly היכל. In the Apocalypse, also, the songs of praise and trumpeting of the angels precede the judgments of God.

Verses 3-9

Now follows the description of the revelation of God's power, which is the ground of the summons, and is to be the subject-matter of their praise. The All-glorious One makes Himself heard in the language (Rev 10:3.) of the thunder, and reveals Himself in the storm. There are fifteen lines, which naturally arrange themselves into three five-line strophes. The chief matter with the poet, however, is the sevenfold קול ה. Although קול is sometimes used almost as an ejaculatory “Hark!” (Gen 4:10; Isa 52:8), this must not, with Ewald (§286, f), be applied to the קול ה of the Psalm before us, the theme of which is the voice of God, who announced Himself from heaven - a voice which moves the world. The dull sounding קול serves not merely to denote the thunder of the storm, but even the thunder of the earthquake, the roar of the tempest, and in general, every low, dull, rumbling sound, by which God makes Himself audible to the world, and more especially from the wrathful side of His doxa. The waters in Psa 29:3 are not the lower waters. Then the question arises what are they? Were the waters of the Mediterranean intended, they would be more definitely denoted in such a vivid description. It is, however, far more appropriate to the commencement of this description to understand them to mean the mass of water gathered together in the thick, black storm-clouds (vid., Psa 18:12; Jer 10:13). The rumbling^[162]

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of Jahve is, as the poet himself explains in Psa 29:3, the thunder produced on high by the אל הכּבוד (cf. מלך הכבוד, Psa 24:7.), which rolls over the sea of waters floating above the earth in the sky. Psa 29:4 and Psa 29:4, just like Psa 29:3 and Psa 29:3, are independent substantival clauses. The rumbling of Jahve is, issues forth, or passes by; ב with the abstract article as in Psa 77:14; Pro 24:5 (cf. Pro 8:8; Luk 4:32, ἐν ἰσχύΐ Rev 18:2), is the ב of the distinctive attribute. In Psa 29:3 the first peals of thunder are heard; in Psa 29:4 the storm is coming nearer, and the peals become stronger, and now it bursts forth with its full violence: Psa 29:5 describes this in a general form, and Psa 29:5 expresses by the fut. consec., as it were inferentially, that which is at present taking place: amidst the rolling of the thunder the descending lightning flashes rive the cedars of Lebanon (as is well-known, the lightning takes the outermost points). The suffix in Psa 29:6 does not refer proleptically to the mountains mentioned afterwards, but naturally to the cedars (Hengst., Hupf., Hitz.), which bend down before the storm and quickly rise up again. The skipping of Lebanon and Sirion, however, is not to be referred to the fact, that their wooded summits bend down and rise again, but, according to Psa 114:4, to their being shaken by the crash of the thunder-a feature in the picture which certainly does not rest upon what is actually true in nature, but figuratively describes the apparent quaking of the earth during a heavy thunderstorm. שריון, according to Deu 3:9, is the Sidonian name of Hermon, and therefore side by side with Lebanon it represents Anti-Lebanon. The word, according to the Masora, has ש sinistrum, and consequently is isriyown, wherefore Hitzig correctly derives it from Arab. srâ , fut. i., to gleam, sparkle, cf. the passage from an Arab poet at Psa 133:3. The lightning makes these mountains bound (Luther, lecken, i.e., according to his

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explanation: to spring, skip) like young antelopes. ראם,^[163] like βούβαλος, βούβαλις, is a generic name of the antelope, and of the buffalo that roams in herds through the forests beyond the Jordan even at the present day; for there are antelopes that resemble the buffalo and also (except in the formation of the head and the cloven hoofs) those that resemble the horse, the lxx renders: ὡς υἱὸς μονοκερώτων. Does this mean the unicorn Germ. one-horn depicted on Persian and African monuments? Is this unicorn distinct from the one horned antelope? Neither an unicorn nor an one horned antelope have been seen to the present day by any traveller. Both animals, and consequently also their relation to one another, are up to the present time still undefinable from a scientific point of view.^[164]
Each peal of thunder is immediately followed by a flash of lightning; Jahve's thunder cleaveth flames of fire, i.e., forms (as it were λατομεῖ) the fire-matter of the storm-clouds into cloven flames of fire, into lightnings that pass swiftly along; in connection with which it must be remembered that קול ה denotes not merely the thunder as a phenomenon, but at the same time it denotes the omnipotence of God expressing itself therein. The brevity and threefold division of Psa 29:7 depicts the incessant, zigzag, quivering movement

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of the lightning (tela trisulca, ignes trisulci, in Ovid). From the northern mountains the storm sweeps on towards the south of Palestine into the Arabian desert, viz., as we are told in Psa 29:8 (cf. Psa 29:5, according to the schema of “parallelism by reservation”), the wilderness region of Kadesh (Kadesh Barnea), which, however we may define its position, must certainly have lain near the steep western slope of the mountains of Edom toward the Arabah. Jahve's thunder, viz., the thunderstorm, puts this desert in a state of whirl, inasmuch as it drives the sand (חול) before it in whirlwinds; and among the mountains it, viz., the strong lightning and thundering, makes the hinds to writhe, inasmuch as from fright they bring forth prematurely. both the Hiph. יהיל and the Pil. יחולל are used with a causative meaning (root חו, חי, to move in a circle, to encircle). The poet continues with ויּחשׂף, since he makes one effect of the storm to develope from another, merging as it were out of its chrysalis state. יערות is a poetical plural form; and חשׂף describes the effect of the storm which “shells” the woods, inasmuch as it beats down the branches of the trees, both the tops and the foliage. While Jahve thus reveals Himself from heaven upon the earth in all His irresistible power, בּהיכלו, in His heavenly palace (Psa 11:4; Psa 18:7), כּלּו (note how בהיכלו resolves this כלו out of itself), i.e., each of the beings therein, says: כבוד. That which the poet, in Psa 29:1, has called upon them to do, now takes place. Jahve receives back His glory, which is immanent in the universe, in the thousand-voiced echo of adoration.

Verses 10-11

Luther renders it: “The Lord sitteth to prepare a Flood,” thus putting meaning into the unintelligible rendering of the Vulgate and lxx; and in fact a meaning that accords with the language - for ישׁב ל is most certainly intended to be understood after the analogy of ישׁב למשׁפט, Psa 122:5, cf. Psa 9:8 - just as much as with the context; for the poet has not thus far expressly referred to the torrents of rain, in which the storm empties itself. Engelhardt also (Lutherische Zeitschrift, 1861, 216f.), Kurtz (Bibel und Astronomie, S. 568, Aufl. 4), Riehm (Liter. - Blatt of the Allgem. Kirchen-Zeit., 1864, S. 110), and others understand by מבול the quasi-flood of the torrent of rain accompanying

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the lightning and thunder. But the word is not למבול, but למּבול, and המּבּוּל (Syr. momûl) occurs exclusively in Gen 6-11 as the name of the great Flood. Every tempest, however, calls to mind this judgment and its merciful issue, for it comes before us in sacred history as the first appearance of rain with lightning and thunder, and of the bow in the clouds speaking its message of peace (Genesis, S. 276). The retrospective reference to this event is also still further confirmed by the aorist ויּשׁב which follows the perfect ישׁב (Hofmann, Schriftbeweis i. 208). Jahve - says the poet - sat (upon His throne) at the Flood (to execute it), and sits (enthroned) in consequence thereof, or since that time, as this present revelation of Him in the tempest shows, as King for ever, inasmuch as He rules down here upon earth from His throne in the heavens (Psa 115:16) in wrath and in mercy, judging and dispensing blessing. Here upon earth He has a people, whom from above He endows with a share of His own might and blesses with peace, while the tempests of His wrath burst over their foes. How expressive is בּשּׁלום as the closing word of this particular Psalm! It spans the Psalm like a rain-bow. The opening of the Psalm shows us the heavens opened and the throne of God in the midst of the angelic songs of praise, and the close of the Psalm shows us, on earth, His people victorious and blessed with peace (בּ as in Gen 24:1 ^[165] in the midst of Jahve's voice of anger, which shakes all things. Gloria in excelsis is its beginning, and pax in terris its conclusion.

Psalm 30

==Song of Thanksgiving after Recovery

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from Dangerous Sickness==
The summons to praise God which is addressed to the angels above in Psa 29:1-11, is directed in Psa 30:1-12 to the pious here below. There is nothing against the adoption of the לדוד. Hitzig again in this instance finds all kinds of indications of Jeremiah's hand; but the parallels in Jeremiah are echoes of the Psalms, and דלּיתני in Psa 30:2 does not need to be explained of a lowering into a tank or dungeon, it is a metaphorical expression for raising up out of the depths

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of affliction. Even Hezekiah's song of thanksgiving in Isa 38 has grown out of the two closing strophes of this Psalm under the influence of an intimate acquaintance with the Book of Job. We are therefore warranted in supposing that it is David, who here, having in the midst of the stability of his power come to the verge of the grave, and now being roused from all carnal security, as one who has been rescued, praises the Lord, whom he has made his refuge, and calls upon all the pious to join with him in his song. The Psalm bears the inscription: A Song-Psalm at the Dedication of the House, by David. This has been referred to the dedication of the site of the future Temple, 2 Sam; 1Ch 21:1; but although the place of the future Temple together with the altar then erected on it, can be called בּית יהוה (1Ch 22:1), and might also at any rate be called absolutely הבּית (as הר הבית, the Temple hill); yet we know that David did not himself suffer (2Sa 24:17) from the pestilence, which followed as a punishment upon the numbering of the people which he instituted in his arrogant self-magnification. The Psalm, however, also does not contain anything that should point to a dedication of a sanctuary, whether Mount Moriah, or the tabernacle, 2Sa 6:17. It might more naturally be referred to the re-consecration of the palace, that was defiled by Absolom, after David's return; but the Psalm mentions some imminent peril, the gracious averting of which does not consist in the turning away of bloodthirsty foes, but in recovery from some sickness that might have proved fatal. Thus then it must be the dedication of the citadel on Zion, the building of which was just completed. From 2Sa 5:12 we see that David regarded this building as a pledge of the stability and exaltation of his kingdom; and all that is needed in order to understand the Psalm is, with Aben-Ezra, Flaminius, Crusius, and Vaihinger, to infer from the Psalm itself, that David had been delayed by some severe illness from taking possession of the new building. The situation of Psa 16:1-11 is just like it. The regular official title אשׁר על־הבּית (majordomo) shows, that הבית, used thus absolutely, may denote the palace just as well as the Temple. The lxx which renders it τοῦ ἐγκαινισμοῦ τοῦ οἴκου (τοῦ) Δαυίδ, understands the palace,

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not the Temple. In the Jewish ritual, Psa 30:1-12 is certainly, as is even stated in the Tractate Sofrim xviii. §2, the Psalm for the feast of Chanucca, or Dedication, which refers to 1 Macc. 4:52ff.

Verses 1-3

Psa 30:1-3 (Hebrew_Bible_30:2-4) The Psalm begins like a hymn. The Piel דּלּה (from דּלה, Arab. dlâ, to hold anything long, loose and pendulous, whether upwards or downwards, conj. V Arab. tdllâ =, to dangle) signifies to lift or draw up, like a bucket (דּלי, Greek ἀντλίον, Latin tollo, tolleno in Festus). The poet himself says what that depth is into which he had sunk and out of which God had drawn him up without his enemies rejoicing over him (לי as in Psa 25:2), i.e., without allowing them the wished for joy at his destruction: he was brought down almost into Hades in consequence of some fatal sickness. חיּה (never: to call into being out of nothing) always means to restore to life that which has apparently or really succumbed to death, or to preserve anything living in life. With this is easily and satisfactorily joined the Kerî מיּרדי בור (without Makkeph in the correct text), ita ut non descenderem; the infinitive of ירד in this instance following the analogy of the strong verb is ירד, like יבשׁ, ישׁון, and with suffix jordi (like josdi, Job 38:4) or jaaredi, for here it is to be read thus, and not jordi (vid., on Psa 16:1; Psa 86:2).^[166]
The Chethîb מיורדי might also be the infinitive, written with Cholem plenum, as an infinitive Gen 32:20, and an imperative Num 23:8, is each pointed with Cholem instead of Kamtez chatuph; but it is probably intended to be read as a participle, מיּורדי: Thou hast revived me from those who sink away into the grave (Psa 28:1), or out of the state of such (cf. Psa 22:22) - a perfectly admissible and pregnant construction.

Verses 4-5

Psa 30:4-5 (Hebrew_Bible_30:5-6) Psa 30:4 call upon all the pious to praise this God, who after a short season of anger is at once and henceforth gracious. Instead of שׁם of Jahve, we find the expression זכר

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in this instance, as in Psa 97:12 after Exo 3:15. Jahve, by revealing Himself, renders Himself capable of being both named and remembered, and that in the most illustrious manner. The history of redemption is, as it were, an unfolding of the Name of Jahve and at the same time a setting up of a monument, an establishment of a memorial, and in fact the erection of a זכר קדשׁ; because all God's self-attestations, whether in love or in wrath, flow from the sea of light of His holiness. When He manifests Himself to His won love prevails; and wrath is, in relation to them, only a vanishing moment: a moment passes in His anger, a (whole) life in His favour, i.e., the former endures only for a moment, the latter the whole life of a man. “Alles Ding währt seine Zeit, Gottes Lieb' in Ewigkeit.” All things last their season, God's love to all eternity. The preposition בּ does not here, as in the beautiful parallel Isa 54:7., cf. Psa 60:10, denote the time and mode of that which takes place, but the state in which one spends the time. Psa 30:6 portrays the rapidity with which love takes back wrath (cf. Isa 17:14): in the evening weeping takes up its abode with us for the night, but in the morning another guest, viz., רנּה, appears, like a rescuing angel, before whom בּכי disappears. The predicate ילין etaci does not belong to Psa 30:6 as well (Hupfeld, Hitzig). The substantival clause: and in the morning joy = joy is present, depicts the unexpectedness and surprise of the help of Him who sends בכי and רנה.

Verses 6-7

Psa 30:6-7 (Hebrew_Bible_30:7-8) David now relates his experience in detail, beginning with the cause of the chastisement, which he has just undergone. In ואני אמרתּי (as in Psa 31:23; Psa 49:4) he contrasts his former self-confidence, in which (like the רשׁע, Psa 10:6) he thought himself to be immoveable, with the God-ward trust he has now gained in the school of affliction. Instead of confiding in the Giver, he trusted in the gift, as though it had been his own work. It is uncertain, - but it is all the same in the end, - whether שׁלוי is the inflected infinitive שלו of the verb שׁלי (which we adopt in our translation), or the inflected noun שׁלו (שׁלוּ) = שׁלו, after the form שׂחוּ, a swimming, Eze 47:5, = שׁלוה, Jer 22:21. The inevitable consequence of such carnal security, as it is more minutely described in Deu 8:11-18, is some

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humbling divine chastisement. This intimate connection is expressed by the perfects in Psa 30:8, which represent God's pardon, God's withdrawal of favour, which is brought about by his self-exaltation, and the surprise of his being undeceived, as synchronous. העמיד עז, to set up might is equivalent to: to give it as a lasting possession; cf. 2Ch 33:8, which passage is a varied, but not (as Riehm supposes) a corrupted, repetition of 2Ki 21:8. It is, therefore, unnecessary, as Hitzig does, to take ל as accusatival and עז as adverbial: in Thy favour hadst Thou made my mountain to stand firm. The mountain is Zion, which is strong by natural position and by the additions of art (2Sa 5:9); and this, as being the castle-hill, is the emblem of the kingdom of David: Jahve had strongly established his kingdom for David, when on account of his trust in himself He made him to feel how all that he was he was only by Him, and without Him he was nothing whatever. The form of the inflexion הררי, instead of הרי = harri, is defended by Gen 14:6 and Jer 17:3 (where it is הררי as if from הרר). The reading להדרי (lxx, Syr.), i.e., to my kingly dignity is a happy substitution; whereas the reading of the Targum להררי, “placed (me) on firm mountains,” at once refutes itself by the necessity for supplying “me.”

Verses 8-10

Psa 30:8-10 (Hebrew_Bible_30:9-11) Nevertheless he who is thus chastened prayed fervently. The futures in Psa 30:9, standing as they do in the full flow of the narration, have the force of imperfects, of “the present in the past” as the Arabian grammarians call it. From the question “What profit is there (the usual expression for τίὄφελος, quid lucri) in my blood?”, it is not to be inferred that David was in danger of death by the hand of a foe; for ותרפאני in Psa 30:3 teaches us very different, “what profit would there be in my blood?” is therefore equivalent to (cf. Job 16:18) what advantage would there be in Thy slaying me before my time? On the contrary God would rob Himself of the praise, which the living one would render to Him, and would so gladly render. His request that his life may be prolonged was not, therefore, for the sake of worldly possessions and enjoyment, but for the glory of God. He feared death as being the end of the praise of God. For beyond the grave there will be no more psalms

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sung, Psa 6:6. In the Old Testament, Hades was as yet unvanquished, Heaven was not yet opened. In Heaven are the בני אלים, but as yet no blessed בני אדם.

Verses 11-12

Psa 30:11-12 (Hebrew_Bible_30:12-13) In order to express the immediate sequence of the fulfilling of the prayer upon the prayer itself, the otherwise (e.g., Psa 32:5) usual ו of conjunction is omitted; on הפכתּ וגו cf. the echoes in Jer 31:13; Lam 5:15. According to our interpretation of the relation of the Psalm to the events of the time, there is as little reason for thinking of 2Sa 6:14 in connection with מחול, as of 1Ch 21:16 in connection with שׂקּי. In place of the garment of penitence and mourning (cf. מחגרת שׂק, Isa 3:24) slung round the body (perhaps fastened only with a cord) came a girding up (אזּר, synon. חגר Psa 65:13, whence אזור, חגרה) with joy. The designed result of such a speedy and radical change in his affliction, after it had had the salutary effect of humbling him, was the praise of Jahve: in order that my glory (כּבוד for כּבודי = נפשׁי, as in Psa 7:6; Psa 16:9; Psa 108:2) may sing Thy praises without ceasing (ידּם fut. Kal). And the praise of Jahve for ever is moreover his resolve, just as he vows, and at the same time carries it out, in this Psalm.

Psalm 31

Surrender of One Sorely Persecuted into the Hand of God

2 IN Thee, Jahve, have I hidden — Let me not be ashamed for ever; In Thy righteousness set me free.

3 Bow down Thine ear to me , deliver me speedily; Be Thou to me a rock of refuge,

A house of fortresses, to save me.

4 For my rock and my fortress art Thou,

And for Thy Name's sake wilt Thou lead me and guide me. o Thou wilt pull me out of the net they have laid privily for me,

For Thou art my defence. 6 Into Thy hand do I commend my spirit,

Thou redeemest me, Jahve, God of truth!

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7 Hateful to me are the worshippers of Tain idols, Whereas I cleave to Jahve.

8 I will exult and rejoice in Thy mercy, That Thou hast regarded my poverty,

That Thou hast taken knowledge of the distresses of my soul.

9 And hast not shut me up in the hand of the enemy, Thou hast set my feet in a broad place.

10 Be gracious unto me, Jahve, for I am straitened : Consumed with grief is mine eye, and my soul, and

my body.

11 For spent is my life with sorrow, And my years with sighing;

My strength has failed by reason of mine iniquity, And my bones are consumed.

12 Because of all mine adversaries I am become a reproach, And a burden to my neighbours, and a terror to my

friends; Those who see me in the streets flee from me.

13 I am forgotten as a dead man out of mind; I am become like a broken vessel.

14 For I hear the slander of many, Fear on every side;

While they take counsel together against me— They devise to take away my life.

15 But I — in Thee do I trust, Jahve, I say: Thou art my God.

16 In Thy hand are my times,

Deliver me out of the hand of mine enemies, and from my persecutors!

17 Make Thy face to shine upon Thy servant, Save me in Thy mercy.

18 Jahve, I shall not be ashamed, for on Thee do I call; The wicked shall be ashamed, they shall be silent in

Hades.

19 Lying lips shall be put to silence, Which speak insolently of the righteous, With pride and c

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ontempt.

20 How great is Thy goodness , which Thou hast reserved

for them that fear Thee, Which Thou dost effect for them that hide in Thee in the presence of the children of men.

21 Thou protectest them in the hiding-place of Thy presence

from the factions of man ; Thou keepest them in a pavilion from the strife of tongues.

22 Blessed he Jahve,

That He hath shewed me marvellous lovingkindness in a strong city,

23 Whilst I said in my feehle faith:

"I am cut off from the vision of Thine eyes." — Nevertheless Thou heardest the cry of my supplication when I cried to Thee.

24 love Jahve, all ye His saints; The faithful doth Jahve preserve,

And plentifully rewardeth the proud doer.

25 Be strong and let your heart take courage, All ye that wait on Jahve!
In Ps 31 the poet also, in ואני אמרתּי (Psa 31:23), looks back upon a previous state of mind, viz., that of conflict, just as in Psa 30:7 upon that of security. And here, also, he makes all the חסידים partakers with him of the healthful fruit of his deliverance (cf. Psa 31:24 with Psa 30:5). But in other respects the situation of the two Psalms is very different. They are both Davidic. Hitzig, however, regards them both as composed by Jeremiah. With reference to Ps 31, which Ewald also ascribes to “Jéremjá,” this view is well worthy of notice. Not only do we find Psa 31:14 recurring in Jeremiah, Jer 20:10, but the whole Psalm, in its language (cf. e.g., Jer 20:10 with Lam 1:20; Psa 31:11 with Jer 20:18; Psa 31:18 with Jer 17:18; Psa 31:23 with Lam 3:54) and its plaintive tenderness, reminds one of Jeremiah. But this relationship does not decide the question. The passage Jer 20:10, like many other passages of this prophet, whose language is so strongly imbued with that of the Psalter, may be just as much a reminiscence as Jon 2:5, Jon 2:9; and as regards its plaintive tenderness there

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are no two characters more closely allied naturally and in spirit than David and Jeremiah; both are servants of Jahve, whose noble, tender spirits were capable of strong feeling, who cherished earnest longings, and abounded in tribulations. We abide, though not without some degree of hesitation, by the testimony of the inscription; and regard the Psalm as a song springing from the outward and inward conflict (lxx ἐκστάσεως, probably by a combination of Psa 31:23, ἐν ἐκστάσει, בחפזי, with 1Sa 23:26) of the time of Saul. While Psa 31:12 is not suited to the mouth of the captive Jeremiah (Hitzig), the Psalm has much that is common not only to Ps 69 (more especially Psa 69:9, Psa 69:33), a Psalm that sounds much like Jeremiah's, but also to others, which we regard as Davidic; viz., the figures corresponding to the life of warfare which David then lived among the rocks and caves of the wilderness; the cheering call, Jer 31:25, cf. Psa 22:27; Psa 27:14; the rare use of the Hiph. הפליא Psa 31:22; Psa 17:7; the desire to be hidden by God, Psa 31:21, cf. Psa 17:8; Psa 64:3; etc. In common with Ps 22 this may be noted, that the crucified Christ takes His last word from this Psalm, just as He takes His last utterance but three from that Psalm. But in Psa 31:10-14, the prefigurement of the Passion is confined within the limits of the type and does not undergo the same prophetical enhancement as it does in that unique Ps 22, to which only Ps 69 is in any degree comparable. The opening, Psa 31:2, is repeated in the centonic Ps 71, the work of a later anonymous poet, just as Psa 31:23 is in part repeated in Psa 116:11. The arrangement of the strophes is not very clear.

Verses 1-8

Psa 31:1-8 (Hebrew_Bible_31:2-9) The poet begins with the prayer for deliverance, based upon the trust which Jahve, to whom he surrenders himself, cannot possibly disappoint; and rejoices beforehand in the protection which he assumes will, without any doubt, be granted. Out of his confident security in God (הסיתי) springs the prayer: may it never come to this with me, that I am put to confusion by the disappointment of my hope. This prayer in the form of intense desire is followed by prayers in the direct form of supplication. The supplicatory פלּטני is based upon God's righteousness, which cannot

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refrain from repaying conduct consistent with the order of redemption, though after prolonged trial, with the longed for tokens of deliverance. In the second paragraph, the prayer is moulded in accordance with the circumstances of him who is chased by Saul hither and thither among the mountains and in the desert, homeless and defenceless. In the expression צוּר מעוז, מעוז is genit. appositionis: a rock of defence (מעוז from עזז, as in Psa 27:1), or rather: of refuge (מעוז = Arab. m‛âd, from עוּז, עוז = Arab. ‘âd, as in Psa 37:39; Psa 52:9, and probably also in Isa 30:2 and elsewhere);^[167], and so forth. - Wetzstein.
Consequently מעוז (formed like Arab. m‛âd, according to Neshwân equivalent to Arab. ma'wad) is prop. a place in which to hide one's self, synonymous with מחסה, מנוס, Arab. mlâd , malja‛, and the like. True, the two substantives from עזז and עוז meet in their meanings like praesidium and asylum, and according to passages like Jer 16:19 appear to be blended in the genius of the language, but they are radically distinct.) a rock-castle, i.e., a castle upon a rock, would be called מעוז צוּר, reversing the order of the words. צוּר מעוז in Psa 71:3, a rock of habitation, i.e., of safe sojourn, fully warrants this interpretation. מצוּדה, prop. specula, signifies a mountain height or the summit of a mountain; a house on the mountain height is one that is situated on some high mountain

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top and affords a safe asylum (vid., on Psa 18:3). The thought “show me Thy salvation, for Thou art my Saviour,” underlies the connection expressed by כּי in Psa 31:4 and Psa 31:5. Löster considers it to be illogical, but it is the logic of every believing prayer. The poet prays that God would become to him, actu reflexo, that which to the actus directus of his faith He is even now. The futures in Psa 31:4, Psa 31:5 express hopes which necessarily arise out of that which Jahve is to the poet. The interchangeable notions הנחה and נהל, with which we are familiar from Psa 23:1-6, stand side by side, in order to give urgency to the utterance of the longing for God's gentle and safe guidance. Instead of translating it “out of the net, which etc.,” according to the accents (cf. Psa 10:2; Psa 12:8) it should be rendered “out of the net there,” so that טמנוּ לּי is a relative clause without the relative.
Into the hand of this God, who is and will be all this to him, he commends his spirit; he gives it over into His hand as a trust or deposit (פּקּדון); for whatsoever is deposited there is safely kept, and freed from all danger and all distress. The word used is not נפשׁי, which Theodotion substitutes when he renders it τὴν ἐμαυτοῦ ψυχὴν τῇ σῇ παρατίθημι προμηθείᾳ but רוּחי; and this is used designedly. The language of the prayer lays hold of life at its root, as springing directly from God and as also living in the believer from God and in God; and this life it places under His protection, who is the true life of all spirit-life (Isa 38:16) and of all life. It is the language of prayer with which the dying Christ breathed forth His life, Luk 23:46. The period of David's persecution by Saul is the most prolific in types of the Passion; and this language of prayer, which proceeded from the furnace of affliction through which David at that time passed, denotes, in the mouth of Christ a crisis in the history of redemption in which the Old Testament receives its fulfilment. Like David, He commends His spirit to God; but not, that He may not die, but that dying He may not die, i.e., that He may receive back again His spirit-corporeal life, which is hidden in the hand of God, in imperishable power and glory. That which is so ardently desired and hoped for is regarded by him, who thus in faith commends himself to God, as having already taken place, “

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Thou hast redeemed me, Jahve, God of truth.” The perfect פּדיתה is not used here, as in Psa 4:2, of that which is past, but of that which is already as good as past; it is not precative (Ew. §223, b), but, like the perfects in Psa 31:8, Psa 31:9, an expression of believing anticipation of redemption. It is the praet. confidentiae which is closely related to the praet. prophet.; for the spirit of faith, like the spirit of the prophets, speaks of the future with historic certainty. In the notion of אל אמת it is impossible to exclude the reference to false gods which is contained in אלהי אמת, 2Ch 15:3, since, in Psa 31:7, “vain illusions” are used as an antithesis. הבלים, ever since Deu 32:21, has become a favourite name for idols, and more particularly in Jeremiah (e.g., Psa 8:1-9 :19). On the other hand, according to the context, it may also not differ very greatly from אל אמוּנה, Deu 32:4; since the idea of God as a depositary or trustee still influences the thought, and אמת and אמוּנה are used interchangeably in other passages as personal attributes. We may say that אמת is being that lasts and verifies itself, and אמונה is sentiment that lasts and verifies itself. Therefore אל אמת is the God, who as the true God, maintains the truth of His revelation, and more especially of His promises, by a living authority or rule.
In Psa 31:7, David appeals to his entire and simple surrender to this true and faithful God: hateful to him are those, who worship vain images, whilst he, on the other hand, cleaves to Jahve. It is the false gods, which are called הבלי־שׁוא, as beings without being, which are of no service to their worshippers and only disappoint their expectations. Probably (as in Psa 5:6) it is to be read שׂנאת with the lxx, Vulgate, Syriac, and Arabic versions (Hitzig, Ewald, Olshausen, and others). In the text before us, which gives us no corrective Kerî as in 2Sa 14:21; Rth 4:5, ואני is not an antithesis to the preceding clause, but to the member of that clause which immediately precedes it. In Jonah's psalm, Psa 2:9, this is expressed by משׁמּרים הבלי־שׁוא; in the present instance the Kal is used in the signification observare, colere, as in Hos 4:10, and even in Pro 27:18. In the waiting of service is included, according to Psa 59:10, the waiting of trust. The word בּטח which denotes the fiducia

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fidei is usually construed with בּ of adhering to, or על of resting upon; but here it is combined with אל of hanging on. The cohortatives in Psa 31:8 express intentions. Olshausen and Hitzig translate them as optatives: may I be able to rejoice; but this, as a continuation of Psa 31:7, seems less appropriate. Certain that he will be heard, he determines to manifest thankful joy for Jahve's mercy, that (אשׁר as in Gen 34:27) He has regarded (ἐπέβλεψε, Luk 1:48) his affliction, that He has known and exerted Himself about his soul's distresses. The construction ידע בּ, in the presence of Gen 19:33, Gen 19:35; Job 12:9; Job 35:15, cannot be doubted (Hupfeld); it is more significant than the expression “to know of anything;” בּ is like ἐπὶ in ἐπιγιγνώσκειν used of the perception or comprehensive knowledge, which grasps an object and takes possession of it, or makes itself master of it. הסגּיר, Psa 31:9, συγκλείειν, as in 1Sa 23:11 (in the mouth of David) is so to abandon, that the hand of another closes upon that which is abandoned to it, i.e., has it completely in its power. מרחב, as in Psa 18:20, cf. Psa 26:12. The language is David's, in which the language of the Tôra, and more especially of Deuteronomy (Deu 32:30; Deu 23:16), is re-echoed.

Verses 9-13

Psa 31:9-13 (Hebrew_Bible_31:10-14) After the paean before victory, which he has sung in the fulness of his faith, in this second part of the Psalm (with groups, or strophes, of diminishing compass: 6. 5. 4) there again breaks forth the petition, based upon the greatness of the suffering which the psalmist, after having strengthened himself in his trust in God, now all the more vividly sets before Him. צר־לּי, angustum est mihi, as in Psa 69:18, cf. Psa 18:7. Psa 31:10 is word for word like Psa 6:8, except that in this passage to עיני, the eye which mirrors the state of suffering in which the sensuous perception and objective receptivity of the man are concentrated, are added נפשׁ, the soul forming the nexus of the spirit and the body, and בּטן, the inward parts of the body reflecting the energies and feelings of the spirit and the soul. חיּים, with which is combined the idea of the organic intermingling of the powers of soul and body, has the predicate in the plural, as in Psa 88:4. The fact that the poet makes mention of his iniquity as that by which his physical strength has become

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tottering (כּשׁל as in Neh 4:4), is nothing surprising even in a Psalm that belongs to the time of his persecution by Saul; for the longer this persecution continued, the more deeply must David have felt that he needed this furnace of affliction.
The text of Psa 31:12 upon which the lxx rendering is based, was just the same as ours: παρὰ πάντας τοὺς ἐχθρούς μου ἐγενήθην ὄνειδος καὶ τοῖς γείτοσί μου σφόδρα καὶ φόβος τοῖς γνωστοῖς μου. But this σφδόρα (Jerome nimis) would certainly only be tolerable, if it could be rendered, “I am become a reproach even to my neighbours exceedingly” - in favour of this position of מאד we might compare Jdg 12:2, - and this rendering is not really an impossible one; for not only has ו frequently the sense of “even” as in 2Sa 1:23, but (independently of passages, in which it may even be explained as “and that,” an expression which takes up what has been omitted, as in Amo 4:10) it sometimes has this meaning direct (like καὶ, et -etiam), Isa 32:7; Hos 8:6 (according to the accents), 2Ch 27:5; Ecc 5:5 (cf. Ew. §352, b). Inasmuch, however, as this usage, in Hebrew, was not definitely developed, but was only as it were just developing, it may be asked whether it is not possible to find a suitable explanation without having recourse to this rendering of the ו as equivalent to גּם, a rendering which is always hazardous. Olshausen places ולשׁכני after למידעי, a change which certainly gets rid of all difficulty. Hitzig alters מאד into מנּד, frightened, scared. But one naturally looks for a parallel substantive to חרפּה, somewhat like “terror” (Syriac) or “burden.” Still מגור (dread) and משּׂאת (a burden) do not look as though מאד could be a corruption of either of those words. Is it not perhaps possible for מאד itself to be equivalent in meaning to משׂאת? Since in the signification σφόδρα it is so unsuited to this passage, the expression would not be ambiguous, if it were here used in a special sense. J. D. Michaelis has even compared the Arabic awd (awdat) in the sense of onus. We can, without the hesitation felt by Maurer and Hupfeld, suppose that מאד has indeed this meaning in this passage, and without any necessity for its being pointed מאד; for even the adverb מאד is originally a substantive

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derived from אוּד, Arab. âd (after the form מצד from צוּד) gravitas, firmitas, which is then used in the sense of graviter, firmiter (cf. the French ferme). אוּד, Arab. âd, however, has the radical signification to be compressed, compact, firm, and solid, from which proceed the significations, which are divided between âda , jaı̂du, and âda , jaûdu, to be strong, powerful, and to press upon, to burden, both of which meanings Arab. ‘dd unites within itself (cf. on Psa 20:9).
The number of opponents that David had, at length made him a reproach even in the eyes of the better disposed of his people, as being a revolter and usurper. Those among whom he found friendly shelter began to feel themselves burdened by his presence because they were thereby imperilled; and we see from the sad fate of Abimelech and the other priests of Nob what cause, humanly speaking, they, who were not merely slightly, but even intimately acquainted with him (מידּעים as inn Psa 55:14; Psa 88:9, 19), had for avoiding all intercourse with him. Thus, then, he is like one dead, whom as soon as he is borne out of his home to the grave, men are wont, in general, to put out of mind also (נשׁכּח מלּא, oblivione extingui ex corde; cf. מפּה, Deu 31:21). All intimate connection with him is as it were sundered, he is become כּכלי אבד, - a phrase, which, as we consider the confirmation which follows in Psa 31:14, has the sense of vas periens (not vas perditum), a vessel that is in the act of אבד, i.e., one that is set aside or thrown away, being abandoned to utter destruction and no more cared for (cf. Hos 8:8, together with Jer 48:38, and Jer 22:28). With כּי he gives the ground for his comparison of himself to a household vessel that has become worthless. The insinuations and slanders of many brand him as a transgressor, dread surrounds him on every side (this is word for word the same as in Jer 20:10, where the prophet, with whom in other passages also מגור מסּביב is a frequent and standing formula, under similar circumstances uses the language of the psalmist); when they come together to take counsel concerning him (according to the accents the second half of the verse begins with בּהוּסדם), they think only how they may get rid of him. If the construction of ב with its infinitive were intended to be

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continued in Psa 31:14, it would have been וזממוּ לקחת נפשׁי or לקחת נפשׁי יזמּוּ.

Verses 14-18

Psa 31:14-18 (Hebrew_Bible_31:15-19) But, although a curse of the world and an offscouring of all people, he is confident in God, his Deliverer and Avenger. By ואני prominence is given to the subject by way of contrast, as in Psa 31:7. It appears as though Jahve had given him up in His anger; but he confides in Him, and in spite of this appearance, he even confides in Him with the prayer of appropriating faith. עתּות or אתּים (1Ch 29:30) are the appointed events and circumstances, the vicissitudes of human life; like the Arabic ‘idât (like עת from ועד), the appointed rewards and punishments. The times, with whatsoever they bring with them, are in the Lord's hand, every lot is of His appointment or sending. The Vulgate follows the lxx, in manibus tuis sortes meae. The petitions of Psa 31:16, Psa 31:17, spring from this consciousness that the almighty and faithful hand of God has mould his life. There are three petitions; the middle one is an echo of the Aaronitish blessing in Num 6:25. כּי קראתיך, which gives the ground of his hope that he shall not be put to shame (cf. Psa 31:2), is to be understood like אמרתּי in Psa 31:15, according to Ges. §126, 3. The expression of the ground for אל־אבושׁה, favours the explanation of it not so much as the language of petition (let me not be ashamed) of as hope. The futures which follow might be none the less regarded as optatives, but the order of the words does not require this. And we prefer to take them as expressing hope, so that the three petitions in Psa 31:16, Psa 31:17, correspond to the three hopes in Psa 31:18, Psa 31:19. He will not be ashamed, but the wicked shall be ashamed and silenced for ever. The form ידּמוּ, from דּמם, is, as in Jer 8:14, the plural of the fut. Kal ידּם, with the doubling of the first radical, which is customary in Aramaic (other examples of which we have in יקּד, ישּׁם, יתּם), not of the fut. Niph. ידּם, the plural of which would be ידּמּוּ, as in 1Sa 2:9; conticescere in orcum is equivalent to: to be silent, i.e., being made powerless to fall a prey to hades. It is only in accordance with the connection, that in this instance נאלם, Psa 31:19, just like דּמם, denotes that which is forcibly laid upon them by the judicial intervention of God: all lying lips shall be dumb, i.e., made dumb. עתק

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prop. that which is unrestrained, free, insolent (cf. Arabic ‘âtik , 'atı̂k, unrestrained, free^[168] is the accusative of the object, as in Psa 94:4, and as it is the nominative of the subject in 1Sa 2:3.

Verses 19-24

Psa 31:19-24 (Hebrew_Bible_31:20-25) In this part well-grounded hope expands to triumphant certainty; and this breaks forth into grateful praise of the goodness of God to His own, and an exhortation to all to wait with steadfast faith on Jahve. The thought: how gracious hath Jahve been to me, takes a more universal form in Psa 31:20. It is an exclamation (מה, as in Psa 36:8) of adoring admiration. טוּב יהוה is the sum of the good which God has treasured up for the constant and ever increasing use and enjoyment of His saints. צפן is used in the same sense as in Psa 17:14; cf. τὸ μάννα τὸ κεκρυμμένον, Rev 2:17. Instead of פּעלתּ it ought strictly to be נתתּ; for we can say פּעל טּוב, but not פּעל טוּב. What is meant is, the doing or manifesting of טּוב springing from this טוּב, which is the treasure of grace. Jahve thus makes Himself known to His saints for the confounding of their enemies and in defiance of all the world besides, Psa 23:5. He takes those who are His under His protection from the רכסי אישׁ, confederations of men (from רכס, Arab. rks , magna copia), from the wrangling, i.e., the slanderous scourging, of tongues. Elsewhere it is said, that God hides one in סתר אהלו (Psa 27:5), or in סתר כּנפיו (Psa 61:5), or in His shadow (צל, Psa 91:1); in this passage it is: in the defence and protection of His countenance, i.e., in the region of the unapproachable light that emanates from His presence. The סכּה is the safe and comfortable protection of the Almighty which spans over the persecuted one like an arbour or rich foliage. With בּרוּך ה David again passes over to his own personal experience. The unity of the Psalm requires us to refer the praise to the fact of the deliverance which is anticipated by faith. Jahve has shown him wondrous favour, inasmuch as He has given him a עיר מצור as a place of abode. מצור, from צוּר to shut in (Arabic misr with the denominative verb maṣṣara, to found a fortified city), signifies both a siege, i.e., a shutting in by siege-

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works, and a fortifying (cf. Psa 60:11 with Psa 108:11), i.e., a shutting in by fortified works against the attack of the enemy, 2Ch 8:5. The fenced city is mostly interpreted as God Himself and His powerful and gracious protection. We might then compare Isa 33:21 and other passages. But why may not an actual city be intended, viz., Ziklag? The fact, that after long and troublous days David there found a strong and sure resting-place, he here celebrates beforehand, and unconsciously prophetically, as a wondrous token of divine favour. To him Ziklag was indeed the turning-point between his degradation and exaltation. He had already said in his trepidation (חפז, trepidare), cf. Psa 116:11 : I am cut away from the range of Thine eyes. נגרזתּי is explained according to גּרזן, an axe; Lam 3:54, נגרזתּי, and Jon 2:5, נגרשׁתּי, favour this interpretation. He thought in his fear and despair, that God would never more care about him. אכן, verum enim vero, but Jahve heard the cry of his entreaty, when he cried unto Him (the same words as in Psa 28:2). On the ground of these experiences he calls upon all the godly to love the God who has done such gracious things, i.e., to love Love itself. On the one hand, He preserves the faithful (אמוּנים, from אמוּן = אמוּן, πιστοί, as in Psa 12:2), who keep faith with Him, by also proving to them His faithfulness by protection in every danger; on the other hand, not scantily, but plentifully (על as in Isa 60:7; Jer 6:14 : κατὰ περισσείαν) He rewardeth those that practise pride-in the sight of God, the Lord, the sin of sins. An animating appeal to the godly (metamorphosed out of the usual form of the expression חזק ואמץ, macte esto), resembling the animating call to his own heart in Psa 27:14, closes the Psalm. The godly and faithful are here called “those who wait upon Jahve.” They are to wait patiently, for this waiting has a glorious end; the bright, spring sun at length breaks through the dark, angry aspect of the heavens, and the esto mihi is changed into halleluja. This eye of hope patiently directed towards Jahve is the characteristic of the Old Testament faith. The substantial unity, however, of the Old Testament order of grace, or mercy, with that of the New Testament, is set before us in Psa 32:1-11,

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which, in its New Testament and Pauline character, is the counterpart of Psa 19:1-14.

Psalm 32

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There are several prominent marks by which this Psalm is coupled with the preceding (vid., Symbolae §52). In both Psalms, with the word אמרתּי, the psalmist looks back upon some fact of his spiritual life; and both close with an exhortation to the godly, which stands in the relation of a general inference to the whole Psalm. But in other respects the two Psalms differ. For Ps 31 is a prayer under circumstances of outward distress, and Psa 32:1-11 is a didactic Psalm, concerning the way of penitence which leads to the forgiveness of sins; it is the second of the seven Psalmi paenitentiales of the church, and Augustine's favourite Psalm. We might take Augustine's words as its motto: intelligentia prima est ut te noris peccatorem. The poet bases it upon his own personal experience, and then applies the general teaching which he deduces from it, to each individual in the church of God. For a whole year after his adultery David was like one under sentence of condemnation. In the midst of this fearful anguish of soul he composed Ps 51, whereas Psa 32:1-11 was composed after his deliverance from this state of mind. The former was written in the very midst of the penitential struggle; the latter after he had recovered his inward peace. The theme of this Psalm is the precious treasure which he brought up out of that abyss of spiritual distress, viz., the doctrine of the blessedness of forgiveness, the sincere and unreserved confession of sin as the way to it, and the protection of God in every danger, together with joy in God, as its fruits.
In the signification psalmus didascalicus s. informatorius (Reuchlin: ut si liceret dicere intellectificum vel resipiscentificum), משׂכּי would after all be as appropriate a designation as we could have for this Psalm which teachers the way of salvation. This meaning, however, cannot be sustained. It is improbable that משׂכּיל, which, in all other instances,

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signifies intelligens, should, as a technical term, mean intelligentem faciens; because the Hiph. השׂכּיל, in the causative meaning “to impart understanding,” occurs only in solitary instances (Psa 32:8, Pro 21:11) in the Hebrew of the period before the Exile, and only came into common use in the later language (in Daniel, Chronicles, and Nehemiah). But, that which is decisive against the meaning “a didactic poem” is the fact, that among the thirteen Psalms which are inscribed משׂיל, there are only two (Psa 32:1-11 and Ps 78) which can be regarded as didactic poems. Ps 45 is called, in addition, שׁיר ידידת, and Psa 142:1-7, תּפּלּה, two names which ill accord with a didactic intention and plan. Even Psa 47:8, a passage of importance in the determining of the right idea of the word, in which משׂיל occurs as an accusative of the object, excludes the meaning “didactic poem.” Ewald observes (Dichter des Alten Bundes, i. 31) that “in Psa 47:8 we have the safest guide to the correct meaning of the word; in this passage משׂיל stands side by side with זמּר as a more exact definition of the singing and there can be no doubt, that an intelligent, melodious song must be equivalent to choice or delicate, skillfully composed song.” But in all other cases, משׂיל is only found as an attribute of persons, because it is not that which makes prudent, but that which is itself intelligent, that is so named. Even in 2Ch 30:22, where allusion is made to the Maskı̂l Psalms, it is the Levite musicians themselves who are called (שׂכל טוב) המשׂכילים (i.e., those who play skillfully with delicate tact). Thus then we are driven to the Hiphil meaning of pensive meditation in Psa 106:7, cf. Psa 41:2, Pro 16:20; so that משׂכּיל signifies that which meditates, then meditation, just like מכבּיר, that which multiplies, and then fulness; משׁחית, that which destroys, and then destruction. From the Maskı̂l Psalms, as e.g., from Psa 54:1-7 and Psa 142:1-7, we cannot discover anything special as to the technical meaning or use of the word. The word means just pia meditatio, a devout meditation, and nothing more.

Verses 1-2

The Psalm begins with the celebration of the happiness of the man who experiences God's justifying grace, when he gives himself up unreservedly to Him. Sin is called פּשׁע, as being a breaking loose or tearing away

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from God; חטאה, as a deviation from that which is well-pleasing to God; עון, as a perversion, distortion, misdeed. The forgiveness of sin is styled נשׂא (Exo 34:7), as a lifting up and taking away, αἴρειν and ἀφαιρεῖν, Exo 34:7; כּסּה (Psa 85:3, Pro 10:12, Neh 4:5), as a covering, so that it becomes invisible to God, the Holy One, and is as though it had never taken place; לא חשׁב (2Sa 19:20, cf. Arab. ḥsb, to number, reckon, ου ̓ λογίζεσθαι, Rom 4:6-9), as a non-imputing; the δικαιοσύνη χωρὶς ἔργων is here distinctly expressed. The justified one is called נשׂוּי־פּשׁע, as being one who is exempted from transgression, praevaricatione levatus (Ges. §135, 1); נשׂוּי, instead of נשׁא, Isa 33:24, is intended to rhyme with כּסוּי (which is the part. to כּסּה, just as בּרוּך is the participle to כּרך); vid., on Isa 22:13. One “covered of sin” is one over whose sin lies the covering of expiation (כּפּר, root כף, to cover, cogn. Arab. gfr , chfr , chmr , gmr) before the holy eyes of God. The third designation is an attributive clause: “to whom Jahve doth not reckon misdeed,” inasmuch as He, on the contrary, regards it as discharged or as settled. He who is thus justified, however, is only he in whose spirit there is no רמיּה, no deceit, which denies and hides, or extenuates and excuses, this or that favourite sin. One such sin designedly retained is a secret ban, which stands in the way of justification.

Verses 3-5

For, as his own experience has taught the poet, he who does not in confession pour out all his corruption before God, only tortures himself until he unburdens himself of his secret curse. Since Psa 32:3 by itself cannot be regarded as the reason for the proposition just laid down, כּי signifies either “because, quod” (e.g., Pro 22:22) or “when, quum” (Jdg 16:16; Hos 11:10. The שׁאגה was an outburst of the tortures which his accusing conscience prepared for him. The more he strove against confessing, the louder did conscience speak; and while it was not in his power to silence this inward voice, in which the wrath of God found utterance, he cried the whole day, viz., for help; but while his heart was still unbroken, he cried yet received no answer. He cried all day long, for God's punishing right hand (Psa 38:3; Psa 39:11) lay heavey upon him day and

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night; the feeling of divine wrath left him no rest, cf. Job 33:14. A fire burned within him which threatened completely to devour him. The expression is בּחרבני (like בעשׂן in Psa 37:20; Psa 102:4), without כ, inasmuch as the fears which burn fiercely within him even to his heart and, as it were, scorch him up, he directly calls the droughts of summer. The בּ is the Beth of the state or condition, in connection with which the change, i.e., degeneration (Job 20:14), took place; for mutare in aliquid is expressed by הפך ל. The ל (which Saadia and others have mistaken) in לשׁדּי is part of the root; לשׁד (from לשׁד, Arab. lsd, to suck), inflected after the analogy of גּמל and the like, signifies succus. In the summer-heat of anxiety his vital moisture underwent a change: it burned and dried up. Here the music becomes louder and does its part in depicting these torments of the awakened conscience in connection with a heart that still remains unbroken. In spite of this διάψαλμα, however, the historical connection still retains sufficient influence to give אודיעך the force of the imperfect (cf. Psa 30:9): “I made known my sin and my guilt did I not cover up (כּסּה used here as in Pro 27:13; Job 31:33); I made the resolve: I will confess my transgressions to the Lord (הודה = חתודּה, Neh 1:6; Neh 9:2; elsewhere construed with the accusative, vid., Pro 28:13) - then Thou forgavest,” etc. Hupfeld is inclined to place אמרתי before חטאתי אודיעך, by which אודיעך and אודה would become futures; but ועוני לא כסיתי sounds like an assertion of a fact, not the statement of an intention, and ואתה נשׂאת is the natural continuation of the אמרתי which immediately precedes. The form ואתה נשׂאת is designedly used instead of ותּשּׂא. Simultaneously with his confession of sin, made fide supplice, came also the absolution: then Thou forgavest the guilt (עון, misdeed, as a deed and also as a matter of fact, i.e., guilt contracted, and penance or punishment, cf. Lam 4:6; Zec 14:19) of my sin. Vox nondum est in ore, says Augustine, et vulnus sanatur in corde. The סלה here is the antithesis of the former one. There we have a shrill lament over the sinner who tortures himself in vain, here the clear tones of joy at the blessed experience of one who pours forth his soul to God - a musical Yea and Amen to the great truth of justifying grace. ==Verses

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6-7==
For this mercy, which is provided for every sinner who repents and confesses his sin, let then, every חסיד, who longs for חסד, turn in prayer to Jahve לעת מצא, at the time (Psa 21:10; 1Ch 12:22; cf. בּעת, Isa 49:8) when He, and His mercy, is to be found (cf. Deu 4:29 with Jer 29:13; Isa 55:6, בּהמּצאו). This hortatory wish is followed by a promissory assurance. The fact of לשׁטף מים רבּים being virtually a protasis: quam inundant aquae magnae (ל of the time), which separates רק from אליו, prohibits our regarding רק as belonging to אליו in this instance, although like אף, אך, גּם, and פּן, רק is also placed per hypallage at the head of the clause (as in Pro 13:10 : with pride there is only contention), even when belonging to a part of the clause that follows further on. The restrictive meaning of רק here, as is frequently the case (Deu 4:6; Jdg 14:16; 1Ki 21:25, cf. Psa 91:8), has passed over to the affirmative: certo quum, etc. Inundation or flooding is an exemplificative description of the divine judgment (cf. Nah 1:8); Psa 32:6 is a brief form of expressing the promise which is expanded in Ps 91. In Psa 32:7, David confirms it from his own experience. The assonance in מצּר תּצּרני (Thou wilt preserve me, so that צר, angustum = angustiae, does not come upon me, Psa 119:143) is not undesigned; and after תצרני comes רני, just like כלו after בהיכלו in Psa 29:9. There is no sufficient ground for setting aside רני, with Houbigant and others, as a repetition of the half of the word תצרני. The infinitive רן (Job 38:7) might, like רב, plur. רבּי, חק, plur. חקּי, with equal right be inflected as a substantive; and פּלּט (as in Psa 56:8), which is likewise treated as a substantive, cf. נפּץ, Dan 12:7, presents, as a genitive, no more difficulty than does דעת in the expression אישׁ דּעת. With songs of deliverance doth Jahve surround him, so that they encompass him on all sides, and on occasion of exulting meets him in whatever direction he turns. The music here again for the third time becomes forte, and that to express the highest feeling of delight.

Verses 8-10

It is not Jahve, who here speaks in answer to the words that have been thus far addressed to Him. In this case the person addressed must be the poet, who, however, has already attained the knowledge here treated of.

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It is he himself who now directly adopts the tone of the teacher (cf. Psa 34:12). That which David, in Psa 51:15, promises to do, he here takes in hand, viz., the instruction of sinners in the way of salvation. It is unnecessary to read איעצך instead of איעצה, as Olshausen does; the suffix of אשׂכּילך and אורך (for אורך) avails also for this third verb, to which עליך עיני, equivalent to שׂם עליך עיני (fixing my eye upon thee, i.e., with sympathising love taking an interest in thee), stands in the relation of a subordinate relative clause. The lxx renders it by ἐπιστηριῶ ἐπὶ σὲ τοὺς ὀφθαλμούς μου, so that it takes יעץ, in accordance with its radical signification firmare, as the regens of עיני (I will fix my eye steadfastly upon thee); but for this there is no support in the general usage of the language. The accents give a still different rendering; they apparently make עיני an accus. adverb. (Since אעצה עליך עיני is transformed from איעצה עליך עיני: I will counsel thee with mine eye; but in every other instance, יעץ על means only a hostile determination against any one, e.g., Isa 7:5. The form of address, without changing its object, passes over, in Psa 32:9, into the plural and the expression becomes harsh in perfect keeping with the perverted character which it describes. The sense is on the whole clear: not constrained, but willing obedience is becoming to man, in distinction from an irrational animal which must be led by a bridle drawn through its mouth. The asyndeton clause: like a horse, a mule (פּרד as an animal that is isolated and does not pair; cf. Arab. fard, alone of its kind, single, unlike, the opposite of which is Arab. zawj, a pair, equal number), has nothing remarkable about it, cf. Psa 35:14; Isa 38:14. But it is not clear what עדיו is intended to mean. We might take it in its usual signification “ornament,” and render “with bit and bridle, its ornament,” and perhaps at once recognise therein an allusion to the senseless servility of the animal, viz., that its ornament is also the means by which it is kept in check, unless עדי, ornament, is perhaps directly equivalent to “harness.” Still the rendering of the lxx is to be respected: in camo et fraeno - as Jerome reproduces it - maxilas eorum constringere qui non approximant ad te. If עדי means jaw, mouth or check, then עדיו לבלום is equivalent to ora

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'eorum obturanda sunt (Ges. §132, rem. 1), which the lxx expressed by ἄγξαι, constringe, or following the Cod. Alex., ἄγξις (ἄγξεις), constringes. Like Ewald and Hitzig (on Eze 16:7), we may compare with עדי, the cheek, the Arabic chadd, which, being connected with גּדוּד, a furrow, signifies properly the furrow of the face, i.e., the indented part running downwards from the inner corners of the eyes to both sides of the nose, but then by synecdoche the cheek. If `dyw refers to the mouth or jaws, then it looks as if בּל קרב אליך must be translated: in order that they may not come too near thee, viz., to hurt thee (Targ., Syriac, Rashi, etc.); but this rendering does not produce any point of comparison corresponding to the context of this Psalm. Therefore, it is rather to be rendered: otherwise there is no coming near to thee. This interpretation takes the emphasis of the בל into account, and assumes that, according to a usage of the language that is without further support, one might, for instance, say: בּל לכתּי שׁמּה, “I will never go thither.” In Pro 23:17, בל also includes within itself the verb to be. So here: by no means an approaching to thee, i.e., there is, if thou dost not bridle them, no approaching or coming near to thee. These words are not addressed to God, but to man, who is obliged to use harsh and forcible means in taming animals, and can only thus keep them under his control and near to him. In the antitype, it is the sinner, who will not come to God, although God only is his help, and who, as David has learned by experience, must first of all endure inward torture, before he comes to a right state of mind. This agonising life of the guilty conscience which the ungodly man leads, is contrasted in Psa 32:10 with the mercy which encompasses on all sides him, who trusts in God. רבּים, in accordance with the treatment of this adjective as if it were a numeral (vid., Psa 89:51), is an attributive or adjective placed before its noun. The final clause might be rendered: mercy encompasses him; but the Poel and Psa 32:7 favour the rendering: with mercy doth He encompass him.

Verse 11

After the doctrine of the Psalm has been unfolded in three unequal groups of verses, there follows, corresponding

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to the brief introduction, a still shorter close, which calls upon those whose happy state is there celebrated, to join in songs of exultant joy. =Psalm 33=

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The Davidic Maskîl, Psa 32:1-11, is followed by an anonymous congregational song of a hymnic character, which begins just like the former closes. It owes its composition apparently to some deliverance of the nation from heathen oppression, which had resulted from God's interposition and without war. Moreover it exhibits no trace of dependence upon earlier models, such as might compel us to assign a late date to it; the time of Jeremiah, for instance, which Hitzig adopts. The structure is symmetrical. Between the two hexastichs, Psa 33:1, Psa 33:20, the materia laudis is set forth in eight tetrastichs.

Verses 1-3

The call contained in this hexastich is addressed to the righteous and upright, who earnestly seek to live

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a godly and God-pleasing life, and the sole determining rule of whose conduct is the will and good pleasure of God. These alone know God, whose true nature finds in them a clear mirror; so on their part they are joyfully to confess what they possess in Him. For it is their duty, and at the same time their honour, to praise him, and make their boast in Him. נאוה is the feminine of the adjective נאוה (formed out of נאוי), as in Psa 147:1, cf. Pro 19:10. On כּנּור (lxx κιθάρα, κινύρα) and נבל (lxx ψαλτήριον, νάβλα, ναῦλα, etc.) vid., Introduction §II. נבל is the name given to the harp or lyre on account of its resemblance to a skin bottle or flash (root נב, to swell, to be distended), and נבל עשׂור, “harp of the decade,”' is the ten-stringed harp, which is also called absolutely עשׂור, and distinguished from the customary נבל, in Psa 92:4. By a comparison of the asyndeton expressions in Psa 35:14, Jer 11:19, Aben-Ezra understands by נבל עשור two instruments, contrary to the tenour of the words. Gecatilia, whom he controverts, is only so far in error as that he refers the ten to holes (נקבים) instead of to strings. The בּ is Beth instrum., just like the expression κιθαρίζειν ἐν κιθάραις, Rev 14:2. A “new song” is one which, in consequence of some new mighty deeds of God, comes from a new impulse of gratitude in the heart, Psa 40:4, and frequently in the Psalms, Isa 42:10, Judith 6:13, Rev 5:9. In היטיבוּ the notions of scite and strenue, suaviter and naviter, blend. With בּתרוּעה, referring back to רננו, the call to praise forms, as it were, a circle as it closes.

Verses 4-5

Now beings the body of the song. The summons to praise God is supported (1) by a setting forth of His praiseworthiness^[169] (a) as the God of revelation in the kingdom of Grace. His word is ישׂר, upright in intention, and, without becoming in any way whatever untrue to itself, straightway fulfilling itself. His every act is an act in אמוּנה, truth, which verifies the truth of His word, and one which accomplishes itself. On אהב, equivalent to אהב הוּא, vid., Psa 7:10; Psa 22:29. צדקה is righteousness as

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conduct; משׁפּט is right as a rule of judgment and a state or condition. חסד is an accusative, as in Psa 119:64 : misericordia Domini plena est terra (the introit for Misercordias Sunday or the second Sunday after Easter).

Verses 6-9

God's praiseworthiness (b) as the Creator of the world in the kingdom of Nature. Jahve's דּבר is His almighty “Let there be;” and רוח פּיו (inasmuch as the breath is here regarded as the material of which the word is formed and the bearer of the word) is the command, or in general, the operation of His commanding omnipotence (Job 15:30, cf. Job 4:9; Isa 34:16, cf. Psa 11:4). The heavens above and the waters beneath stand side by side as miracles of creation. The display of His power in the waters of the sea consists in His having confined them within fixed bounds and keeping them within these. נד is a pile, i.e., a piled up heap (Arabic nadd), and more especially an inference to harvest: like such a heap do the convex waters of the sea, being firmly held together, rise above the level of the continents. The expression is like that in Jos 3:13, Jos 3:15, cf. Exo 15:8; although there the reference is to a miracle occurring in the course of history, and in this passage to a miracle of creation. כּנס refers to the heap itself, not to the walls of the storehouses as holding together. This latter figure is not introduced until Psa 33:7: the bed of the sea and those of the rivers are, as it were, אוצרות, treasuries or storehouses, in which God has deposited the deep, foaming waves or surging mass of waters. The inhabitants (ישׁבי, not יושׁבי) of the earth have cause to fear God who is thus omnipotent (מן, in the sense of falling back from in terror); for He need only speak the word and that which He wills comes into being out of nothing, as we see from the hexaëmeron or history of Creation, but which is also confirmed in human history (Lam 3:37). He need only command and it stands forth like an obedient servant, that appears in all haste at the call of his lord, Psa 119:91.

Verses 10-11

His praiseworthiness (c) as the irresistible Ruler in the history of men. Since in 2Sa 15:34; 2Sa 17:14, and frequently, הפר עצה is a common phrase, therefore heepiyr as in Psa 89:34, Eze 17:19, is equivalent to הפר (Ges. §67, rem. 9). The perfects are not used in the abstract,

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but of that which has been experienced most recently, since the “new song” presupposes new matter. With Psa 33:11 compare Pro 19:21. The עצת of God is the unity of the “thoughts of His heart,” i.e., of the ideas, which form the inmost part, the ultimate motives of everything that takes place. The whole history of the world is the uninterrupted carrying out of a divine plan of salvation, the primary object of which is His people, but in and with these are included humanity at large.

Verses 12-19

Hence the call to praise God is supported (2) by a setting forth of that which His people possess in Him. This portion of the song is like a paraphrase of the אשׁרי in Deu 33:29. The theme in Psa 33:12 is proved in Psa 33:13 by the fact, that Jahve is the omniscient Ruler, because He is the Creator of men, without whose knowledge nothing is undertaken either secretly or openly, and especially if against His people.  Then in Psa 33:16 it is supported by the fact, that His people have in Jahve a stronger defence than the greatest worldly power would be. Jahve is called the fashioner of all the hearts of men, as in Zec 12:1, cf. Pro 24:12, as being their Maker. As such He is also the observer of all the works of men; for His is acquainted with their origin in the laboratory of the heart, which He as Creator has formed. Hupfeld takes יחד as an equalisation (pariter ac) of the two appositions; but then it ought to be וּמבין (cf. Psa 49:3, Psa 49:11). The lxx correctly renders it καταμόνας, singillatim. It is also needless to translate it, as Hupfeld does: He who formed, qui finxit; for the hearts of men were not from the very first created all at one time, but the primeval impartation of spirit-life is continued at every birth in some mysterious way. God is the Father of spirits, Heb 12:9. For this very reason everything that exists, even to the most hidden thing, is encompassed by His omniscience and omnipotence. He exercises an omniscient control over all things, and makes all things subservient to the designs of His plan of the universe, which, so far as His people are concerned, is the plan of salvation. Without Him nothing comes to pass; but through Him everything takes place. The victory of the king, and the safety of the warrior, are not their own works. Their great military power and bodily

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strength can accomplish nothing without God, who can also be mighty in the feeble.  Even for purposes of victory (תּשׁוּעה, cf. ישׁוּעה, Psa 21:2) the war-horse is שׁקר, i.e., a thing that promises much, but can in reality do nothing; it is not its great strength, by which it enables the trooper to escape (ימלּט). “The horse,” says Solomon in Pro 21:31, “is equipped for the day of battle, but התּשׁוּעה לה, Jahve's is the victory,” He giveth it to whomsoever He will. The ultimate ends of all things that come to pass are in His hands, and - as Psa 33:18. say, directing special attention to this important truth by הנּה - the eye of this God, that is to say the final aim of His government of the world, is directed towards them that fear Him, is pointed at them that hope in His mercy (למיחלים). In Psa 33:19, the object, לחסדּו, is expanded by way of example. From His mercy or loving-kindness, not from any acts of their own, conscious of their limited condition and feebleness, they look for protection in the midst of the greatest peril, and for the preservation of their life in famine. Psa 20:8 is very similar; but the one passage sounds as independent as the other.

Verses 20-22

Accordingly, in this closing hexastich, the church acknowledges Him as its help, its shield, and its source of joy. Besides the passage before us, חכּה occurs in only one other instance in the Psalter, viz., Psa 106:13. This word, which belongs to the group of words signifying hoping and waiting, is perhaps from the root חך (Arab. ḥk', ḥkâ, firmiter constringere sc. nodum), to be firm, compact, like קוּה from קוה, to pull tight or fast, cf. the German harren (to wait) and hart (hard, compact). In Psa 33:20 we still hear the echo of the primary passage Deu 33:29 (cf. Deu 33:26). The emphasis, as in Psa 115:9-11, rests upon הוּא, into which בּו, in Psa 33:21, puts this thought, viz., He is the unlimited sphere, the inexhaustible matter, the perennial spring of our joy. The second כּי confirms this subjectively. His holy Name is His church's ground of faith, of love, and of hope; for from thence comes its salvation. It can boldly pray that the mercy of the Lord may be upon it, for it waits upon Him, and man's waiting or hoping and God's giving are reciprocally conditioned. This is the meaning of the כּאשׁר.

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God is true to His word. The Te Deum laudamus of Ambrose closes in the same way.

Psalm 34

Thanksgiving and Teaching of One Who Has Experienced Deliverance

In Psa 33:18 we heard the words, “Behold, the eye of Jahve is directed toward them that fear Him,” and in [[Bible_(King_James)/Psalms|Psa 34:

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16]] we hear this same grand thought, “the eyes of Jahve are directed towards the righteous.” Ps 34 is one of the eight Psalms which are assigned, by their inscriptions, to the time of David's persecution by Saul, and were composed upon that weary way of suffering extending from Gibea of Saul to Ziklag. (The following is an approximation to their chronological order: Ps 7, 59, Psa 56:1-13, 34, Psa 52:1-9, Psa 57:1-11, Psa 142:1-7, Psa 54:1-7). The inscription runs: Of David, when he disguised his understanding (טעמּו with Dag., lest it should be pronounced טעמו) before Abimelech, and he drove him away (ויגרשׁהוּ with Chateph Pathach, as is always the case with verbs whose second radical is ר, if the accent is on the third radical) and he departed. David, being pressed by Saul, fled into the territory of the Philistines; here he was recognised as the man who had proved such a dangerous enemy to them years since and he was brought before Achish, the king. Psa 56:1-13 is a prayer which implores help in the trouble of this period (and its relation to Psa 24:1-10 resembles that of Ps 51 to Psa 32:1-11). David's life would have been lost had not his desperate attempt to escape by playing the part of a madman been successful. The king commanded him to depart, and David betook himself to a place of concealment in his own country, viz., the cave of Adullam in the wilderness of Judah.

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The correctness of the inscription has been disputed. Hupfeld maintains that the writer has blindly taken it from 1Sa 21:14. According to Redslob, Hitzig, Olshausen, and Stähelin, he had reasons for so doing, although they are invalid. The טעמוּ of the Psalm (Psa 34:9) seemed to him to accord with טעמּו, 1Sa 21:14; and in addition to this, he combined תּתהלּל, gloraris, of the Psalm (Psa 34:3) with ויּתהלל, insanivit, 1Sa 21:14. We come to a different conclusion. The Psalm does not contain any express reference to that incident in Philistia, hence we infer that the writer of the inscription knew of this reference from tradition. His source of information is not the Books of Samuel; for there the king is called אכישׁ, whereas he calls him אבימלך, and this, as even Basil has perceived (vid., Euthymius Zigadenus' introduction to this Psalm), is the title of the Philistine kings, just as Pharaoh is title of the Egyptian, Agag of the Amalekite, and Lucumo of the Etruscan kings. His source of information, as a comparison of 2Sa 22:1 with Psa 18:1 shows, is a different work, viz., the Annals of David, in which he has traced the Psalm before us and other Psalms to their historical connection, and then indicated it by an inscription in words taken from that source. The fact of the Psalm being alphabetical says nothing against David as its author (vid., on Ps 9-10). It is not arranged for music; for although it begins after the manner of a song of praise, it soon passes into the didactic tone. It consists of verses of two lines, which follow one another according to the order of the letters of the alphabet. The ו is wanting, just as the נ is wanting in Ps 145; ; and after ת, as in Ps 25, which is the counterpart to Ps 34, follows a second supernumerary פ.

Verses 1-3

Psa 34:1-3 (Hebrew_Bible_34:2-4) The poet begins with the praise of Jahve, and calls upon all the pious to unite with him in praising Him. The substantival clause Psa 34:2, is intended to have just as much the force of a cohortative as the verbal clause Psa 34:2. אברכה, like ויגרשׁהו, is to be written with Chateph-Pathach in the middle syllable. In distinction from עניּים, afflicti, ענוים signifies submissi, those who have learnt endurance or patience in the school of affliction. The praise of

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the psalmist will greatly help to strengthen and encourage such; for it applies to the Deliverer of the oppressed. But in order that this praise may sound forth with strength and fulness of tone, he courts the assistance of companions in Psa 34:4. To acknowledge the divine greatness with the utterance of praise is expressed by גּדּל with an accusative in Psa 69:31; in this instance with ל: to offer גּדלּה unto Him, cf. Psa 29:2. Even רומם has this subjective meaning: with the heart and in word and deed, to place the exalted Name of God as high as it really is in itself. In accordance with the rule, that when in any word two of the same letters follow one another and the first has a Shebâ, this Shebâ must be an audible one, and in fact Chateph Pathach preceded by Gaja (Metheg), we must write וּנרוממה.

Verses 4-6

Psa 34:4-6 (Hebrew_Bible_34:5-7) The poet now gives the reason for this praise by setting forth the deliverance he has experienced. He longed for God and took pains to find Him (such is the meaning of דּרשׁ in distinction from בּקּשׁ), and this striving, which took the form of prayer, did not remain without some actual answer (ענה is used of the being heard and the fulfilment as an answer to the petition of the praying one). The perfects, as also in Psa 34:6, Psa 34:7, describe facts, one of which did not take place without the other; whereas ויּענני would give them the relation of antecedent and consequent. In Psa 34:6, his own personal experience is generalised into an experimental truth, expressed in the historical form: they look unto Him and brighten up, i.e., whosoever looketh unto Him (הבּיט אל of a look of intense yearning, eager for salvation, as in Num 21:9; Zec 12:10) brightens up. It is impracticable to make the ענוים from Psa 34:3 the subject; it is an act and the experience that immediately accompanies it, that is expressed with an universal subject and in gnomical perfects. The verb נהר, here as in Isa 60:5, has the signification to shine, glitter (whence נהרה, light). Theodoret renders it: Ὁ μετὰ πίστεως τῷ θεῷ προσιὼν φωτὸς ἀκτῖνας δέχεται νοεροῦ, the gracious countenance of God is reflected on their faces; to the actus directus of fides supplex succeeds the actus reflexus of fides triumphans. It never comes to pass that their countenances must be covered with shame on account of disappointed hope: this shall not and

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cannot be, as the sympathetic force of אל implies. In all the three dialects חפר (חפר) has the signification of being ashamed and sacred; according to Gesenius and Fürst (root פר) it proceeds from the primary signification of reddening, blushing; in reality, however, since it is to be combined, not with Arab. hmr, but with chmr (cf. Arab. kfr, כפר, Arab. gfr , gmr), it proceeds from the primary signification of covering, hiding, veiling (Arabic chafira, tachaffara, used of a woman, cf. chamara, to be ashamed, to blush, to be modest, used of both sexes), so that consequently the shame-covered countenance is contrasted with that which has a bright, bold, and free look. In Psa 34:7, this general truth is again individualised. By זה עני (like זה סיני in Psa 68:9) David points to himself. From the great peril in which he was placed at the court of the Philistines, from which God has rescued him, he turns his thoughts with gratitude and praise to all the deliverances which lie in the past.

Verses 7-10

Psa 34:7-10 (Hebrew_Bible_34:8-11) This praise is supported by a setting forth of the gracious protection under which God's saints continually are. The מלאך יהוה, is none other than He who was the medium of Jahve's intercourse with the patriarchs, and who accompanied Israel to Canaan. This name is not collective (Calvin, Hupfeld, Kamphausen, and others). He, the One, encampeth round about them, in so far as He is the Captain of the host of Jahve (Jos 5:14), and consequently is accompanied by a host of inferior ministering angels; or insofar as He can, as being a spirit not limited by space, furnish protection that covers them on every side. חנה (cf. Zec 9:8) is perhaps an allusion to מחנים in Gen 32:2., that angel-camp which joined itself to Jacob's camp, and surrounded it like a barricade or carrago. On the fut. consec. ויחלּצם, et expedit eos, as a simple expression of the sequence, or even only of a weak or loose internal connection, vid., Ewald, §343, a. By reason of this protection by the Angel of God arises (Psa 34:9) the summons to test the graciousness of God in their own experience. Tasting (γεύσαστηαι, Heb 6:4., 1Pe 2:3) stands before seeing; for spiritual experience leads to spiritual perception or knowledge, and not vice versa. Nisi gustaveris, says Bernard, non videbis.

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David is desirous that others also should experience what he has experienced in order that they may come to know what he has come to know, viz., the goodness of God.^[170]
Hence, in Psa 34:10, the call to the saints to fear Jahve (יראוּ instead of יראוּ, in order to preserve the distinction between veremini and videbunt, as in Jos 24:14; 1Sa 12:24); for whoso fears Him, possesses everything in Him. The young mature lions may sooner lack and suffer hunger, because they have no prey, than that he should suffer any want whatsoever, the goal of whose striving is fellowship with God. The verb רוּשׁ (to lack, be poor, once by metaplasm ירשׁ, 1Sa 2:7, root רשׁ, to be or to make loose, lax), elsewhere used only of men, is here, like Psa 104:21 בּקּשׁ מאל, transferred to the lions, without כּפירים being intended to refer emblematically (as in Psa 35:17; Psa 57:5; Psa 17:12) to his powerful foes at the courts of Saul and of Achish.

Verses 11-14

Psa 34:11-14 (Hebrew_Bible_34:12-15) The first main division of the Psalm is ended; the second (much the same as in Psa 32:1-11) assumes more the tone of a didactic poem; although even Psa 34:6, Psa 34:9 have something of the didactic style about them. The poet first of all gives a direction for fearing God. We may compare Psa 32:8; Psa 51:15 - how thoroughly Davidic is the turn which the Psalm here takes! בּנים are not children in years or in understanding; but it is a tender form of address of a master experienced in the ways of God to each one and to all, as in Pro 1:8, and frequently. In Psa 34:13 he throws out the question, which he himself answers in Psa 34:14. This form of giving impressiveness to a truth by setting it forth as a solution of some question that has been propounded is a habit with David. Psa 14:1; Psa 24:8, Psa 24:10; Psa 25:12. In the use made of this passage from the Psalms in 1Pe 3:10-12 (=Psa 34:13 of the Psalm) this form of the question is lost sight of. To חפץ חיּים, as being just as exclusive in sense, corresponds אהב ימים, so that consequently לראות is a definition of the purpose. ימים signifies days in the mass, just as חיּים means long-enduring life. We see from [[Bible_(King_James)/James|Jam 3:

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2]]., where Psa 34:13 also, in its form, calls to mind the Psalm before us, why the poet gives the pre-eminence to the avoiding of sins of the tongue. In Psa 34:15, from among what is good peace is made prominent, - peace, which not only are we not to disturb, but which we are to seek, yea, pursue it like as the hunter pursues the finest of the herds. Let us follow, says the apostle Paul also, Rom 14:19 (cf. Heb 12:14), after those things which make for peace. שׁלום is a relationship, harmonious and free from trouble, that is well-pleasing to the God of love. The idea of the bond of fellowship is connected with the corresponding word eiree'nee, according to its radical notion.

Verses 16-21

Psa 34:16-21 (Hebrew_Bible_34:17-22) The poet now recommends the fear of God, to which he has given a brief direction, by setting forth its reward in contrast with the punishment of the ungodly. The prepositions אל and בּ, in Psa 34:16 and Psa 34:17, are a well considered interchange of expression: the former, of gracious inclination (Psa 33:18), the latter, of hostile intention or determining, as in Job 7:8; Jer 21:10; Jer 44:11, after the phrase in Lev 17:10. The evil doers are overwhelmed by the power of destruction that proceeds from the countenance of Jahve, which is opposed to them, until there is not the slightest trace of their earthly existence left. The subjects to Psa 34:18 are not, according to Psa 107:17-19, the עשׁי רע (evil doers), since the indispensable characteristic of penitence is in this instance wanting, but the צדיקים (the righteous). Probably the פ strophe stood originally before the ע strophe, just as in Lam 2-4 the פ precedes the ע (Hitzig). In connection with the present sequence of the thoughts, the structure of Psa 34:18 is just like Psa 34:6 : Clamant et Dominus audit = si qui (quicunque) clamant. What is meant is the cry out of the depth of a soul that despairs of itself. Such crying meets with a hearing with God, and in its realisation, an answer that bears its own credentials. “The broken in heart” are those in whom the egotistical, i.e., self-loving life, which encircles its own personality, is broken at the very root; “the crushed or contrite (דּכּאי, from דּכּא, with a changeable ā, after the form אילות from איּל) in spirit” are those whom grievous experiences, leading to penitence, of the false eminence to which their proud self-

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consciousness has raised them, have subdued and thoroughly humbled. To all such Jahve is nigh, He preserves them from despair, He is ready to raise up in them a new life upon the ruins of the old and to cover or conceal their infinitive deficiency; and, they, on their part, being capable of receiving, and desirous of, salvation, He makes them partakers of His salvation. It is true these afflictions come upon the righteous, but Jahve rescues him out of them all, מכּלּם = מּכּלּן (the same enallage generis as in Rth 1:19; Rth 4:11). He is under the most special providence, “He keepeth all his bones, not one of them (ne unum quidem) is broken” - a pictorial exemplification of the thought that God does not suffer the righteous to come to the extremity, that He does not suffer him to be severed from His almighty protecting love, nor to become the sport of the oppressors. Nevertheless we call to mind the literal fulfilment which these words of the psalmist received in the Crucified One; for the Old Testament prophecy, which is quoted in Joh 19:33-37, may be just as well referred to our Psalm as to Exo 12:46. Not only the Paschal lamb, but in a comparative sense even every affliction of the righteous, is a type. Not only is the essence of the symbolism of the worship of the sanctuary realised in Jesus Christ, not only is the history of Israel and of David repeated in Him, not only does human suffering attain in connection with Him its utmost intensity, but all the promises given to the righteous are fulfilled in Him κατ ̓ ἐξοχήν; because He is the righteous One in the most absolute sense, the Holy One of God in a sense altogether unique (Isa 53:11; Jer 23:5, Zec 9:9; Act 3:14; Act 22:14). - The righteous is always preserved from extreme peril, whereas evil (רעה) slays (מותת stronger than המית) the ungodly: evil, which he loved and cherished, becomes the executioner's power, beneath which he falls. And they that hate the righteous must pay the penalty. Of the meanings to incur guilt, to feel one's self guilty, and to undergo punishment as being guilty, אשׁם (vid., on 1Sa 14:13) has the last in this instance.

Verse 22

Psa 34:22 (Hebrew_Bible_34:23) The order of the alphabet having been gone through, there now follows a second פ exactly like Psa 25:22. Just as the first פ, Psa 25:16, is פּנה, so here in Psa 34:17 it is פּני;

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and in like manner the two supernumerary Phe's correspond to one another - the Elohimic in the former Psalm, and the Jehovic in this latter.

Psalm 35

Call to Arms against Ungrateful Persecutors, Addressed to God

1 CONTEND, Jahve, with those who contend with me, Fight Thou against those who fight against me.

2 Lay hold of shield and buckler, And stand up as my help.

3 And draw forth the spear and shut up the way against

my persecutors, Say unto my soul: I am thy salvation.

t Let those be confounded and ashamed who seek after my soul, Let those fall back and be covered with shame who de- vise my hurt.

5 Let them become as chaff before the wind, The Angel of Jahve thrusting them away.

6 Let their way become darkness and slipperinesses, The Angel of Jahve pursuing them.

7 For without cause have they hid for me their net, Without cause a pit have they digged for my soul.

8 Let destruction come upon him at unawares, And let his net, which he hath hid, catch himself, With a crash let him fall into it.

9 So shall my soul exult in Jahve, It shall rejoice in His salvation.

10 All my bones shall say: Jahve, who is like unto Thee, Who deliverest the afflicted from him who is too strong

for him, The afflicted and the poor from him who robbeth him I

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11 Unjust witnesses rise up;

That which I know not, they ask of m»

12 They reward me evil for good, Bereavement hath come upon my soul.

13 And I — when they were sick, my clothing was sack-

cloth, I mortified my soul with fasting, And my prayer returned into my own bosom.

14 As for a friend, a brother to me, did I go about,

As one who sorroweth for a mother, I went softly about in mourning attire.

15 And now when I halt they are joyous and gather them-

selves together, The abjects gather themselves together against me, and

those whom I do not know, They mock and cease not.

16 After the manner of common parasites, They gnash upon me with their teeth.

17 Lord, how long wilt Thou look on?! Bring back my soul from their destructions, My only one from the lions.

18 I will praise Thee in a great congregation, Among much people will I sing praise unto Thee.

19 Let not mine enemies falsely rejoice over me,

Let not those who hate me without a cause wink the eye.

20 For they utter not peaceful words,

But against those who are quiet in the land they devise deceitful matters.

21 And they open their mouth wide concerning me, They say: Aha, aha, now our eye sees it.

22 Thou seest it, Jahve, therefore keep not silence: Lord, remain not far from me.

23 Stir up Thyself and awake to my right. My God and my Lord, to my

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cause.

24 Do justice to me according to Thy righteousness, Jahve,

my God, And let them not rejoice over me.

25 Let them not say in their heart: Aha, it is our desire! Let them not say: We have swallowed him up.

26 Let those be ashamed and be covered with confusion

together Who rejoice at my hurt,

Let those be clothed with shame and dishonour Who magnify themselves against me.

27 Let those shout for joy and rejoice who do not envy mc

my right. And let them say continually: Jahve be magnified, Who hath pleasure in the prosperity of His servant.

28 And my tongue shall declare Thy righteousness, Thy praise at all times.

This Psalms 35 and Ps 34 form a pair. They are the only Psalms in which the name מלאך יהוה is mentioned. The Psalms that belong to the time of David's persecution by Saul are the Psalms which are more especially pervaded by such retrospective references to the Tôra. And in fact this whole Psalm is, as it were, the lyrical expansion of that which David expresses before Saul in 1Sa 24:15. The critical opinion as to the authorship of this Psalm is closely allied with that respecting the author of Ps 40 and 69 to which Ps 35 is nearly related; cf. Psa 35:21, Psa 35:27 with Psa 40:16.; Psa 35:13 with Psa 69:11.; whereas the relation of Ps 71 to Ps 35 is decidedly a secondary one. Hitzig conjectures it to be Jeremiah; but Psa 35:1 are appropriate in the lips of a persecuted king, and not of a persecuted prophet. The points of contact of the writings of Jeremiah with our Psalm (Jer 18:19., Jer 23:12; Lam 2:16), may therefore in this instance be more safely regarded as reminiscences of an earlier writer than in Ps 69. Throughout the whole Psalm there prevails a deep vexation of spirit (to which corresponds the suffix  מו-, as in Ps 59; Psa 56:1-13; Psa 11:1-7; Psa 17:1-15; 22; [[Bible_(King_James)/Psalms|Psa 6

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4:1-10]]) and strong emotion; it is not until the second part, where the poet describes the base ingratitude of his enemies, that the language becomes more clam and transparent, and a more quiet sadness takes the place of indignation and rage.
Each of the three parts opens with a cry for deliverance; and closes, in the certain assumption that it will take place, with a vow of thanksgiving. The divisions cannot therefore be mistaken, viz., Psa 35:1, Psa 35:11, Psa 35:19. The relative numbers of the stichs in the separate groups is as follows: 6. 6. 5. 5. 7. 7. 5. 6. 6. 6. 5.
There are only a few Psalms of David belonging to the time of Saul's persecution, which, like Ps 22, keep within the limits of deep inward grief; and in scarcely a single instance do we find him confining himself to the expression of the accursed fate of his enemies with prophetic certainty, as that which he confidently expects will be realised (as, e.g., in Psa 7:13-17). But for the most part the objective announcement of punishment is swallowed up by the force of his inmost feelings, and changed into the most importunate prayer (as in Psa 7:7; Psa 17:13, and frequently); and this feverish glow of feeling becomes still more harshly prominent, when the prayer for the revelation of divine judgment in punishment passes over into a wish that it may actually take place. In this respect Ps 7, 35, 69, 109 form a fearful gradation. In Ps 109, the old expositors count as many as thirty anathemas. What explanation can we give of such language coming from the lips and heart of the poet? Perhaps as paroxysms of a desire for revenge? His advance against Nabal shows that even a David was susceptible of such feelings; but 1Sa 25:32. also shows that only a gentle stirring up of his conscience was needed to dissuade him from it. How much more natural-we throw out this consideration in agreement with Kurtz - that the preponderance of that magnanimity peculiar to him should have maintained its ascendancy in the moments of the highest religious consecration in which he composed his Psalms! It is inconceivable that the unholy fire of personal passion could be here mingled with the holy fire of his love to God. It is in fact the Psalms more especially, which are the purest and most faithful mirror of the piety of the Old Testament:

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the duty of love towards one's enemies, however, is so little alien to the Old Testament (Exo 23:4., Lev 19:18; Pro 20:22; Pro 24:17; Pro 25:21., Job 31:29.), that the very words of the Old Testament are made use of even in the New to inculcate this love. And from Ps 7, in its agreement with the history of his conduct towards Saul, we have seen that David was conscious of having fulfilled this duty. All the imprecatory words in these Psalms come, therefore, from the pure spring of unself-seeking zeal for the honour of God. That this zeal appears in this instance as zeal for his own person or character arises from the fact, that David, as the God-anointed heir of the kingdom, stands in antagonism to Saul, the king alienated from God; and, that to his mind the cause of God, the continuance of the church, and the future of Israel, coincide with his own destiny. The fire of his anger is kindled at this focus (so to speak) of the view which he has of his own position in the course of the history of redemption. It is therefore a holy fire; but the spirit of the New Testament, as Jesus Himself declare sin Luk 9:55, is in this respect, nevertheless, a relatively different spirit from that of the Old. That act of divine love, redemption, out of the open fountain of which there flowed forth the impulse of a love which embraces and conquers the world, was then as yet not completed; and a curtain then still hung before eternity, before heaven and hell, so that imprecations like Psa 69:20 were not understood,even by him who uttered them, in their infinite depth of meaning. Now that this curtain is drawn up, the New Testament faith shrinks back from invoking upon any one a destruction that lasts לעולם; and love seeks, so long as a mere shadow of possibility exists, to rescue everything human from the perdition of an unhappy future-a perdition the full meaning of which cannot be exhausted by human thought.
In connection with all this, however, there still remains one important consideration. The curses, which are contained in the Davidic Psalms of the time of Saul's persecution, are referred to in the New Testament as fulfilled in the enemies of Jesus Christ, Act 1:20; Rom 11:7-10. One expression found in our Psalm, ἐμίσησάν με δωρεάν (cf. Psa 69:5) is used by Jesus ([[Bible_(King_James)/

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John|Joh 15:25]]) as fulfilled in Him; it therefore appears as though the whole Psalm ought to be, or at least may be, taken typically as the words of Christ. But nowhere in the Gospels do we read an imprecation used by Jesus against His own and the enemies of the kingdom of God; David's imprecations are not suited to the lips of the Saviour, nor do the instances in which they are cited in the New Testament give them the impress of being His direct words: they are treated as the language of prophecy by virtue of the Spirit, whose instrument David was, and whose work the Scriptures are. And it is only in this sense that the Christian adopts them in prayer. For after the pattern of his Lord, who on the cross prayed “Father forgive them,” he desires that even his bitterest enemies may not be eternally lost, but, though it be only when in articulo mortis, that they may come to their right mind. Even the anathemas of the apostle against the Judaising false teachers and against Alexander the smith (Gal 1:9; Gal 5:12; 2Ti 4:14), refer only to temporal removal and chastisement, not to eternal perdition. They mark the extreme boundary where, in extraordinary instances, the holy zeal of the New Testament comes in contact with the holy fervour of the Old Testament.

Verses 1-3

The psalmist begins in a martial and anthropomorphical style such as we have not hitherto met with. On the ultima-accentuation of ריבה, vid., on Psa 3:8. Both את are signs of the accusative. This is a more natural rendering here, where the psalmist implores God to subjugate his foes, than to regard את as equivalent to עם (cf. Isa 49:25 with ib. Psa 27:8; Job 10:2); and, moreover, for the very same reason the expression in this instance is לחם, (in the Kal, which otherwise only lends the part. לחם, Psa 56:2., to the Niph. נלחם) instead of the reciprocal form הלּחם. It is usually supposed that לחם means properly vorare, and war is consequently conceived of as a devouring of men; but the Arabic offers another primary meaning: to press close and compact (Niph. to one another), consequently מלחמה means a dense crowd, a dense bustle and tumult (cf. the Homeric κλόνος). The summons to Jahve to

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arm, and that in a twofold manner, viz., with the מגן for warding off the hostile blow and צנּה (vid., Ps 5:13) which covers the body like a testudo - by which, inasmuch as it is impossible to hold both shields at the same time, the figure is idealised - is meant to express, that He is to make Himself felt by the foes, in every possible way, to their own confounding, as the unapproachable One. The ב of בּעזרתי (in the character of help turned towards me) is the so-called Beth essentiae,^[171] as in Exo 18:4; Pro 3:26; Isa 48:10 (tanquam argentum), and frequently. הריק has the same meaning as in Exo 15:9, cf. Gen 14:14, viz., to bring forth, draw forth, to draw or unsheath (a sword); for as a sword is sheathed when not in use, so a spear is kept in the δουροδόκη (Odyss. i. 128). Even Parchon understands סגר to mean a weapon; and the word σάγαρις, in Herodotus, Xenophon, and Strabo, a northern Asiatic, more especially a Scythian, battle-axe, has been compared here;^[172] but the battle-axe was not a Hebrew weapon, and סגר, which, thus defectively written, has the look of an imperative, also gives the best sense when so taken (lxx σύγκλεισον, Targ. וּטרוק), viz., close, i.e., cut off, interclude scil. viam. The word has Dechî, because לקראת רדפי, “casting Thyself against my persecutors,”

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belongs to both the preceding summonses. Dachselt rightly directs attention to the similar sequence of the accents in Psa 55:19; Psa 66:15. The Mosaic figure of Jahve as a man of war (אישׁ מלחמה, Exo 15:3; Deu 32:41.) is worked out here with brilliant colours, under the impulse of a wrathful spirit. But we see from Psa 35:3 what a spiritual meaning, nevertheless, the whole description is intended to convey. In God's intervention, thus manifested in facts, he would gladly hear His consolatory utterance to himself. The burden of his cry is that God's love may break through the present outward appearance of wrath and make itself felt by him.

Verses 4-8

Throughout the next two strophes follow terrible imprecations. According to Fürst and others the relation of בּושׁ and חפר is like that of erblassen, to turn pale (cf. Isa 29:22 with Psa 34:6), and erröthen, to turn red, to blush. בושׁ has, however, no connection with בוץ, nor has חפר, Arab. chfr, chmr, any connection with Arab. hmr, to be red; but, according to its radical notion, בּושׁ means disturbari (vid., Ps 6:11), and חפר, obtegere, abscondere (vid., Psa 34:6). יסּגוּ, properly “let them be made to fall back” (cf. e.g., Isa 42:17). On the figure on Psa 35:5 cf. Psa 83:14. The clauses respecting the Angel of Jahve, Psa 35:5 and Psa 35:6, are circumstantial clauses, viz., clauses defining the manner. דּחה (giving, viz., them, the push that shall cause their downfall, equivalent to דּחם or דּחם, Psa 68:28) is closely connected with the figure in Psa 35:6, and רדפם, with the figure in Psa 35:5; consequently it seems as though the original position of these two clauses respecting the Angel of Jahve had been disturbed; just as in Ps 34, the ע strophe and the פ strophe have changed their original places. It is the Angel, who took off Pharaoh's chariot wheels so that they drave them heavily (Exo 14:25) that is intended here. The fact that this Angel is concerned here, where the point at issue is whether the kingship of the promise shall be destroyed at its very beginning or not, harmonises with the appearing of the מלאך ה at all critical junctures in the course of the history of redemption. חלקלקּות, loca passim lubrica, is an intensive form of expression for חלקות rof noisserp, Psa 73:18. Just as דּחה recalls to mind Ex 15,

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so רדפם recalls Judg 5. In this latter passage the Angel of Jahve also appears in the midst of the conquerors who are pursuing the smitten foe, incarnate as it were in Deborah.

Verses 7-8

Psa 35:7 also needs re-organising, just as in Psa 35:5. the original positions of דחה and רדפס are exchanged. שׁחת רשׁתּם would be a pit deceptively covered over with a net concealed below; but, as even some of the older critics have felt, שׁחת is without doubt to be brought down from Psa 35:7 into Psa 35:7: without cause, i.e., without any provocation on my part, have they secretly laid their net for me (as in Psa 9:16; Psa 31:5), without cause have they digged a pit for my soul. In Psa 35:8 the foes are treated of collectively. לא ידע is a negative circumstantial clause (Ew. §341, b): improviso, as in Pro 5:6; Isa 47:11 extrem. Instead of תּלכּדנּוּ the expression is תּלכּדוּ, as in Hos 8:3; the sharper form is better adapted to depict the suddenness and certainty of the capture. According to Hupfeld, the verb שׁאה signifies a wild, dreary, confused noise or crash, then devastation and destruction, a transition of meaning which - as follows from שׁואה (cf. תּהוּ) as a name of the desolate steppe, from שׁוא, a waste, emptiness, and from other indications - is solely brought about by transferring the idea of a desolate confusion of tones to a desolate confusion of things, without any intermediate notion of the crashing in of ruins. But it may be asked whether the reverse is not rather the case, viz., that the signification of a waste, desert, emptiness or void is the primary one, and the meaning that has reference to sound (cf. Arab. hwâ, to gape, be empty; to drive along, fall down headlong, then also: to make a dull sound as of something falling, just like rumor from ruere, fragor (from frangi) the derived one. Both etymology (cf. תּהה, whence תּהוּ) and the preponderance of other meanings, favour this latter view. Here the two significations are found side by side, inasmuch as שׁואה in the first instance means a waste = devastation, desolation, and in the second a waste = a heavy, dull sound, a rumbling (δουπεῖν). In the Syriac version it is rendered: “into the pit which he has digged let him fall,” as though it were שׁחת in the second instance instead of שׁואה; and from his Hupfeld, with J. H. Michaelis, Stier, and others,

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is of opinion, that it must be rendered: “into the destruction which he himself has prepared let him fall.” But this quam ipse paravit is not found in the text, and to mould the text accordingly would be a very arbitrary proceeding.

Verses 9-10

This strophe, with which the first part of the song closes, contains the logical apodosis of those imprecatory jussives. The downfall of the power that is opposed to God will be followed by the joy of triumph. The bones of the body, which elsewhere are mentioned as sharing only in the anguish of the soul (Psa 6:3; Psa 31:11; Psa 32:3; Psa 51:10), are here made to share (as also in Psa 51:10) in the joy, into which the anxiety, that agitated even the marrow of the bones, is changed. The joy which he experiences in his soul shall throb through every member of his body and multiply itself, as it were, into a choir of praiseful voices. כּל with a conjunctive accent and without Makkeph, as also in Pro 19:7 (not כּל־, vid., the Masora in Baer's Psalterium p. 133), is to be read cāl (with קמץ רחב, opp. קמץ חטוף) according to Kimchi. According to Lonzano, however, it is to be read col, the conjunctive accent having an equal power with Makkeph; but this view is false, since an accent can never be placed against Kametz chatuph. The exclamation מי כמוך is taken from Exo 15:11, where, according to the Masora, it is to be pointed מי כמוך, as Ben Naphtali also points it in the passage before us. The Dagesh, which is found in the former passage and is wanting here, sharpens and hardens at the same time; it requires that the expression should be emphatically pronounced (without there being any danger in this instance of its being slurred over); it does not serve to denote the closer connection, but to give it especial prominence. חזק ממּנוּ, stronger than he, is equivalent to: strong, whereas the other is weak, just as in Jer 31:11, cf. Hab 1:13, צדּיק ממּנוּ, righteous, whereas he is ungodly. The repetition of ועני is meant to say: He rescues the עני, who is אביון (poor) enough already, from him who would take even the few goods that he possesses.

Verses 11-16

The second part begins with two strophes of sorrowful description of the wickedness of the enemy. The futures in Psa 35:11, Psa 35:12 describe that which at present takes place. עדי חמס are μάρτυρες ἄδικοι (lxx). They demand from him

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a confession of acts and things which lie entirely outside his consciousness and his way of acting (cf. Psa 69:5): they would gladly brand him as a perjurer, as an usurper, and as a plunderer. What David complains of in Psa 35:12, we hear Saul confess in 1Sa 24:18; the charge of ingratitude is therefore well-grounded. שׁכול לנפשׁי is not dependent on ישׁלּמוּני, in which case one would have looked for כּשׁול rather than שׁכול, but a substantival clause: “bereavement is to my soul,” its condition is that of being forsaken by all those who formerly showed me marks of affection; all these have, as it were, died off so far as I am concerned. Not only had David been obliged to save his parents by causing them to flee to Moab, but Michal was also torn from him, Jonathan removed, and all those at the court of Saul, who had hitherto sought the favour and friendship of the highly-gifted and highly-honoured son-in-law of the king, were alienated from him. And how sincerely and sympathisingly had he reciprocated their leanings towards himself! By ואני in Psa 35:13, he contrasts himself with the ungrateful and unfeeling ones. Instead of לבשׁתּי שׁק, the expression is לבוּשׁי שׁק; the tendency of poetry for the use of the substantival clause is closely allied to its fondness for well-conceived brevity and pictorial definition. He manifested towards them a love which knew no distinction between the ego and tu, which regarded their sorrow and their guilt as his own, and joined with them in their expiation for it; his head was lowered upon his breast, or he cowered, like Elijah (1Ki 18:42), upon the ground with his head hanging down upon his breast even to his knees, so that that which came forth from the inmost depths of his nature returned again as it were in broken accents into his bosom. Riehm's rendering, “at their ungodliness and hostility my prayer for things not executed came back,” is contrary to the connection, and makes one look for אלי instead of אל־חיקי. Perret-Gentil correctly renders it, Je priai la tête penchée sur la poitrine.
The Psalmist goes on to say in Psa 35:14, I went about as for a friend, for a brother to me, i.e., as if the sufferer had been such to me. With התחלּך, used of the solemn slowness of gait, which corresponds to the sacredness of pain, alternates שׁחח used of the being bowed down very

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low, in which the heavy weight of pain finds expression. כּאבל־אם, not: like the mourning (from אבל, like הבל from הבל) of a mother (Hitzig), but, since a personal אבל is more natural, and next to the mourning for an only child the loss of a mother (cf. Gen 24:67) strikes the deepest wound: like one who mourns (אבל־,^[173] like לבן־, Gen 49:12, from אבל, construct state, like טמא) for a mother (the objective genitive, as in Gen 27:41; Deu 34:8; Amo 8:10; Jer 6:26). קדר signifies the colours, outward appearance, and attire of mourning: with dark clothes, with tearful unwashed face, and with neglected beard. But as for them - how do they act at the present time, when he finds himself in צלע (Psa 38:17; Job 18:12), a sideway direction, i.e., likely to fall (from צלע, Arab. ḍl‛, to incline towards the side)? They rejoice and gather themselves together, and this assemblage of ungrateful friends rejoicing over another's misfortune, is augmented by the lowest rabble that attach themselves to them. The verb נכה means to smite; Niph. נכּא, Job 30:6, to be driven forth with a whip, after which the lxx renders it μάστιγες, Symm. πλῆκται, and the Targum conterentes me verbis suis; cf. הכּה בּלשׂון, Jer 18:18. But נכים cannot by itself mean smiters with the tongue. The adjective נכה signifies elsewhere with רגלים, one who is smitten in the feet, i.e., one who limps or halts, and with רוּח, but also without any addition, in Isa 16:7, one smitten in spirit, i.e., one deeply troubled or sorrowful. Thus, therefore, נכים from נכה, like גּאים from גּאה, may mean smitten, men, i.e., men who are brought low or reduced (Hengstenberg). It might also, after the Arabic nawika, to be injured in mind, anwak, stupid, silly (from the same root נך, to prick, smite, wound, cf. ichtalla, to be pierced through = mad), be understood as those mentally deranged, enraged at nothing or without cause. But the former definition of the notion of the word is favoured by the continuation

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of the idea of the verbal adjective נכים by ולא ידעתּי, persons of whom I have hitherto taken no notice because they were far removed from me, i.e., men belonging to the dregs of the people (cf. Job 19:18; Job 30:1). The addition of ולא ידעתי certainly makes Olshausen's conjecture that we should read נכרים somewhat natural; but the expression then becomes tautological, and there are other instances also in which psalm-poesy goes beyond the ordinary range of words, in order to find language to describe that which is loathsome, in the most glaring way. פרע, to tear, rend in pieces, viz., with abusive and slanderous words (like Arab. qr‛ II) also does not occur anywhere else.
And what remarkable language we now meet with in Psa 35:16! מעוג does not mean scorn or buffoonery, as Böttcher and Hitzig imagine,^[174] but according to 1Ki 17:12, a cake of a round formation (like the Talmudic עגּה, a circle); לעג, jeering, jesting. Therefore לעגי מעוג means: mockers for a cake, i.e., those who for a delicate morsel, for the sake of dainty fare, make scornful jokes, viz., about me, the persecuted one, vile parasites; German Tellerlecker, Bratenriecher, Greek κνισσοκόλακες, ψωμοκόλακες, Mediaeval Latin buccellarii. This לעגי מלוג, which even Rashi interprets in substantially the same manner, stands either in a logical co-ordinate relation (vid., on Isa 19:11) or in a logical as well as grammatical subordinate relation to its regens חנפי. In the former case, it would be equivalent to: the profane, viz., the cake-jesters; in the latter, which is the more natural, and quite suitable: the profane (= the profanest, vid., Psa 45:13; Isa 29:19; Eze 7:24) among cake-jesters. The בּ is not the Beth of companionship or fellowship, to express which עם or את (Hos 7:5) would have been used, but Beth essentiae or the Beth of characterisation: in the character of the most abject examples of this class of men do they gnash upon him with their teeth. The gerund חרק (of the noise of the teeth being pressed together, like Arab. ḥrq, of the crackling of a fire and the grating of a file), which is used according to Ges. §131,

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4, b, carries its subject in itself. They gnash upon him with their teeth after the manner of the profanest among those, by whom their neighbour's honour is sold for a delicate morsel.

Verses 17-18

Just as the first part of the Psalm closed with wishes, and thanksgiving for their fulfilment, so the second part also closes with a prayer and thanksgiving. כּמּה (compounded of כּ, instar, and the interrogative מה which is drawn into the genitive by it; Aramaic כּמא, Arabic kam, Hebrew, like בּמּה, with Dag. forte conjunct., properly: the total of what?), which elsewhere means quot, here has the signification of quousque, as in Job 7:19. משּׁאיהם from שׁאה, the plural of which may be both שׁאים and שׁאות (this latter, however, does not occur), like the plural of אימה, terror, אימים and אימות. The suffix, which refers to the enemies as the authors of the destructions (Pro 3:25), shows that it is not to be rendered “from their destroyers” (Hitzig). If God continues thus to look on instead of acting, then the destructions, which are passing over David's soul, will utterly destroy it. Hence the prayer: lead it back, bring that back, which is already well night borne away to destruction. On יהידה vid., Psa 22:21. The כּפירים, which is intended literally in Psa 34:11, is here emblematical. אודך is the cohortative. עצוּם as a parallel word to רב always refers, according to the context, to strength of numbers or to strength of power.

Verses 19-21

I the third part, Psa 35:19 the description of the godlessness of his enemies is renewed; but the soul of the praying psalmist has become more tranquil, and accordingly the language also is more clear and moves on with its accustomed calmness. שׁקר and חנּם are genitives, having an attributive sense (vid., on 2Sa 22:23). The verb קרץ signifies both to pinch = nip, Job 33:6 (cf. the Arabic karada, to cut off), and to pinch together, compress = to wink, generally used of the eyes, but also of the lips, Pro 16:30, and always as an insidiously malicious gesture. אל rules over both members of the verse as in Psa 75:6, and frequently. שׁלום in Psa 35:20 is the word for whatever proceeds from good intentions and aims at the promotion or restoration of a harmonious relationship. רגעי־ארץ (

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from רגע, cf. ענוי־ארץ, Psa 76:10, Zep 2:3, צפוּניך, Psa 83:4) are those who quietly and unostentatiously walk in the ways of God. Against such they devise mischievous, lying slanders and accusations. And with wide-opened mouth, i.e., haughty scorn, they cry, as they carouse in sight of the misfortune of those they have persecuted: now we have that which we have longed to see. האח (composed of ההּ and אח) is a cry of joy, and more especially of malignant joy at another's hurt (cf. Eze 25:3).

Verses 22-24

The poet takes up this malignant “now our eye sees it” and gives another turn to it. With יהוה, alternates in Psa 35:22, Psa 35:23, cf. Psa 35:17, אדני, the pronominal force of which is revived in the combination אלחי ואדני (vid., Psa 16:2). חעיר, carrying its object within itself, signifies to stir, rouse up, and הקיץ, to break off, tear one's self away, gather one's self up from, sleep. “To my right,” viz., to prove it by facts; “to my cause,” to carry it on in my defence.

Verses 25-26

On the metonymical use of נפשׁ, like τὸ ὀρεκτικόν for ὄρεξις, vid., Psychol. S. 203 tr. p. 239. The climax of desire is to swallow David up, i.e., to overpower him and clear him out of the way so that there is not a trace of him left. בּלּענוּהוּ with ע before נ, as in Psa 132:6, and frequently; on the law of the vowels which applies to this, vid., Ewald, §60, a. שׂמחי רעתי is a short form of expression for רעתי שׂמחים (בּ) על. To put on shame and dishonour (Psa 109:29, cf. Ps 18), ), so that these entirely cover them, and their public external appearance corresponds with their innermost nature.

Verses 27-28

Those who wish that David's righteousness may be made manifest and be avenged are said to take delight in it. When this takes place, Jahve's righteousness is proved. יגדּל, let Him be acknowledged and praised as great, i.e., let Him be magnified! David desires that all who remain true to him may thus speak; and he, on his part, is determined to stir up the revelation of God's righteousness in his heart, and to speak of that of which his heart is full (Psa 71:24).

Psalm 36

The Curse of Alienation from God, and the Blessing of Fellowship with Him

2 AN oracle of transgression hath the ungodly within his

heart : There is no fear of God before his eyes.

3 For it flattereth him in his own eyes,

In order that he may become guilty, that he may hate.

4 The words of his mouth are evil and deceit ; He hath ceased to act wisely and well.

5 Evil doth he devise upon his bed,

He taketh his stand in a way that is not good, He abhorreth not evil.

6 O Jahve, to the heavens doth Thy mercy extend, Thy faithfulness unto the clouds.

7 Thy righteousness is like the mountains of God, Thy judgments are a great deep,

Man and beast dost Thou preserve, O Jahve.

8 How precious is Thy mercy, Elohim,

That the children of men find refuge in the shadow of Thy

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wings ! 9 They become drunk with the fatness of Thy house,

And Thou givest them to drink of the river of Thy

10 For with Thee is the fountain of life, [pleasures. And in Thy light do we see light.

11 Lengthen out Thy mercy to those who know Thee,

And Thy righteousness to those who are upright in heart.

12 Let not the foot of pride overtake me,

And let not the hand of the wicked scare me away.

13 Behold, there have the workers of evil fallen, They are thrust down and are not able to rise.

The preceding Psalm, in the hope of speedy deliverance, put into the lips of the friends of the new kingship, who were now compelled to keep in the background, the words: “Jahve, be magnified, who hath pleasure in the well-being of His servant.” David there calls himself the servant of Jahve, and in the inscription to Psa 36:1-12 he bears the very same name: To the Precentor, by the servant of Jahve, by David. The textus receptus accents למנצח with a conjunctive Illuj; Ben-Naphtali accents it less ambiguously with a disjunctive Legarme (vid., Psalter, ii. 462), since David is not himself the מנצח. Psa 12:1-8; Psa 14:1-7 (Psa 53:1-6), Psa 36:1-12, Ps 37, form a group. In These Psalms David complains of the moral corruption of his generation. They are all merely reflections of the character of the time, not of particular occurrences. In common with Psa 12:1-8, the Psalm before us has a prophetic colouring; and, in common with Ps 37, allusions to the primeval history of the Book of Genesis. The strophe schema is 4. 5. 5. 6. 6.

Verses 1-4

Psa 36:1-4 (Hebrew_Bible_36:1-4) At the outset the poet discovers to us the wickedness of the children of the world, which has its roots in alienation from God. Supposing it were admissible to render Psa 36:2 : “A divine word concerning the evil-doing of the ungodly is in the inward parts of my heart” (נאם with a genitive of the object, like משּׂא, which is compared by Hofmann), then the difficulty of this word, so much complained of, might find the desired relief in some much more easy way than by means of the conjecture proposed by Diestel, נעם (נעם), “Pleasant is transgression to the evil-doer,” etc. But the genitive after נאם (which in Psa 110:1; [[Bible_(King_James)/Numbers|Num 24:

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3]]., 15f., 2Sa 23:1; Pro 30:1, just as here, stands at the head of the clause) always denotes the speaker, not the thing spoken. Even in Isa 5:1 שׁירת דודי לכרמו is not a song concerning my beloved in relation to His vineyard, but a song of my beloved (such a song as my beloved has to sing) touching His vineyard. Thus, therefore, פּשׁע must denote the speaker, and לרשׁע, as in Psa 110:1 לאדני, the person or thing addressed; transgression is personified, and an oracular utterance is attributed to it. But the predicate בּקרב לבּי, which is intelligible enough in connection with the first rendering of פשׁע as genit. obj., is difficulty and harsh with the latter rendering of פשׁע as gen. subj., whatever way it may be understood: whether, that it is intended to say that the utterance of transgression to the evil-doer is inwardly known to him (the poet), or it occupies and affects him in his inmost parts. It is very natural to read לבּו, as the lxx, Syriac, and Arabic versions, and Jerome do. In accordance therewith, while with Von Lengerke he takes נאם as part of the inscription, Thenius renders it: “Sin is to the ungodly in the midst of his heart,” i.e., it is the inmost motive or impulse of all that he thinks and does. But this isolation of נאם is altogether at variance with the usage of the language and custom. The rendering given by Hupfeld, Hitzig, and at last also by Böttcher, is better: “The suggestion of sin dwells in the ungodly in the inward part of his heart;” or rather, since the idea of בקרב is not central, but circumferential, in the realm of (within) his heart, altogether filling up and absorbing it. And in connection with this explanation, it must be observed that this combination בקרב לבו (instead of בקרבו, or בלבו, בלבבו) occurs only here, where, together with a personification of sin, an incident belonging to the province of the soul's life, which is the outgrowth of sin, is intended to be described. It is true this application of נאם does not admit of being further substantiated; but נאם (cognate נהם, המה), as an onomatopoetic designation of a dull, hollow sound, is a suitable word for secret communication (cf. Arabic nemmâm, a tale-bearer), or even - since the genius of the language does not combine with it the idea of that which is significantly secretly, and solemnly silently communicated, but spoken out - a suitable word for that which transgression says to the ungodly with all the

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solemn mien of the prophet or the philosopher, inasmuch as it has set itself within his heart in the place of God and of the voice of his conscience. לרשׁע does not, however, denote the person addressed, but, as in Psa 32:10, the possessor. He possesses this inspiration of iniquity as the contents of his heart, so that the fear of God has no place therein, and to him God has no existence (objectivity), that He should command his adoration.
Since after this נאם פּשׁע we expect to hear further what and how transgression speaks to him, so before all else the most probable thing is, that transgression is the subject to החליק. We do not interpret: He flatters God in His eyes (with eye-service), for this rendering is contrary both to what precedes and to what follows; nor with Hupfeld (who follows Hofmann): “God deals smoothly (gently) with him according to his delusions,” for the assumption that החליק must, on account of בּעיניו, have some other subject that the evil-doer himself, is indeed correct. It does not, however, necessarily point to God as the subject, but, after the solemn opening of Psa 36:2, to transgression, which is personified. This addresses flattering words to him (אל like על in Pro 29:5) in his eyes, i.e., such as are pleasing to him; and to what end? For the finding out, i.e., establishing (מצא עון, as in Gen 44:16; Hos 12:9), or, - since this is not exactly suited to פשׁע as the subject, and where it is a purpose that is spoken of, the meaning assequi, originally proper to the verb מצא, is still more natural - to the attainment of his culpability, i.e., in order that he may inculpate himself, to hating, i.e., that he may hate God and man instead of loving them. לשׂנא is designedly used without an object just as in Ecc 3:8, in order to imply that the flattering words of פשׁע incite him to turn into an object of hatred everything that he ought to love, and to live and move in hatred as in his own proper element. Thenius endeavours to get rid of the harshness of the expression by the following easy alteration of the text: למצא עון ולשׂנא; and interprets it: Yea, it flatters him in his own eyes (it tickles his pride) to discover faults in others and to make them suffer for them. But there is no support in the general usage of the language for the impersonal rendering of the החליק; and the בּעיניו, which in this case is not only pleonastic, but out of place, demands a distinction between the

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flatterer and the person who feels himself flattered. The expression in Psa 36:3, in whatever way it may be explained, is harsh; but David's language, whenever he describes the corruption of sin with deep-seated indignation, is wont to envelope itself in such clouds, which, to our difficult comprehension, look like corruptions of the text. In the second strophe the whole language is more easy. להשׂכּיל להיטיב is just such another asyndeton as למצא עונו לשׂנא. A man who has thus fallen a prey to the dominion of sin, and is alienated from God, has ceased (חדל ל, as in 1Sa 23:13) to act wisely and well (things which essentially accompany one another). His words when awake, and even his thoughts in the night-time, run upon און (Isa 59:7), evil, wickedness, the absolute opposite of that which alone is truly good. Most diligently does he take up his position in the way which leads in the opposite direction to that which is good (Pro 16:29; Isa 65:2); and his conscience is deadened against evil: there is not a trace of aversion to it to be found in him, he loves it with all his soul.

Verses 5-9

Psa 36:5-9 (Hebrew_Bible_36:6-10) The poet now turns from this repulsive prospect to one that is more pleasing. He contemplates, and praises, the infinite, ever sure mercy of God, and the salvation, happiness, and light which spring from it. Instead of בּשּׁמים, the expression is בּהשּׁמים, the syncope of the article not taking place. בּ alternating with עד, cf. Psa 57:11, has here, as in Psa 19:5; Psa 72:16, the sense of touching or reaching to the spot that is denoted in connection with it. The poet describes the exaltation and super-eminence of divine mercy and faithfulness figuratively, after earthly standards. They reveal themselves on earth in a height that reaches to the heavens and extends to שׁחקים, i.e., the thin veil of vapour which spreads itself like a veil over the depths of the heavens; they transcend all human thought, desire, and comprehension (Psa 103:11, and cf. Eph 3:18). The צדקה (righteousness) is distinguished from the אמונה (faithfulness) thus: the latter is governed by the promises of God, the former by His holiness; and further, the latter has its being in the love of God, the former, on the other hand, manifests itself partly as justifying in mercies, and partly as avenging in wrath. Concerning the righteousness, the poet says that it is like the mountains of God, i.e., (cf. cedars of God, Psa 80:11) unchangeably firm (Psa 111:3), like the giant

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primeval mountains which bear witness to the greatness and glory of God; concerning God's judgments, that they are “a great deep,” incomprehensible and unsearchable (ἀνεξερεύνηται, Rom 11:33) as the great, deep-surging mass of waters in the lower parts of the earth, which becomes visible in the seas and in the rivers. God's punitive righteousness, as at length becomes evident, has His compassion for its reverse side; and this, as in the case of the Flood (cf. Jon 4:11), embraces the animal world, which is most closely involved, whether for weal or for woe, with man, as well as mankind.
Lost in this depth, which is so worthy of adoration, the Psalmist exclaims: How precious (cf. Psa 139:17) is Thy mercy, Elohim! i.e., how valuable beyond all treasures, and how precious to him who knows how to prize it! The Waw of וּבני is the explicative Waw = et hoc ipsum quod. The energetic form of the future, יחסיוּן, has the pre-tonic Kametz, here in pause, as in Psa 36:8; Psa 39:7; Psa 78:44. The shadow of God's wings is the protection of His love, which hides against temptation and persecution. To be thus hidden in God is the most unspeakable blessedness, Psa 36:9 : they satiate themselves, they drink full draughts of “the fatness of Thy house.” The house of God is His sanctuary, and in general the domain of His mercy and grace. דּשׁן (cf. טוּב, Psa 65:5) is the expression for the abundant, pleasant, and powerful gifts and goods and recreations with which God entertains those who are His; and רוה (whence ירוין, as in Deu 8:13; Isa 40:18) is the spiritual joy of the soul that experiences God's mercy to overflowing. The abundant fare of the priests from Jahve's table (vid., Jer 31:14), and the festive joy of the guests at the shelamim-offering, i.e., the communion-offering, - these outward rites are here treated according to their spiritual significance, receive the depth of meaning which radically belongs to them, and are ideally generalized. It is a stream of pleasures (עדנים) with which He irrigates and fertilizes them, a paradisaic river of delights. This, as the four arms of the river of Paradise had one common source (Gen 2:10), has its spring in God, yea, God is the fountain itself. He is “the fountain of life” (Jer 2:13); all life flows forth from Him, who is the absolutely existing and happy One. The more inwardly, therefore, one is joined to Him, the fuller are the draughts of life which he

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drinks from this first fountain of all life. And as God is the fountain of life, so also is He the fountain of light: “In Thy light do we see light;” out of God, seeing we see only darkness, whereas immersed in God's sea of light we are illumined by divine knowledge, and lighted up with spiritual joy. The poet, after having taken a few glimpses into the chaos of evil, here moves in the blessed depths of holy mysticism [Mystik, i.e., mysticism in the good sense - true religion, vital godliness], and in proportion as in the former case his language is obscure. So here it is clear as crystal.

Verses 10-12

Psa 36:10-12 (Hebrew_Bible_36:11-13) Now for the first time, in the concluding hexastich, after complaint and commendation comes the language of prayer. The poet prays that God would lengthen out, i.e., henceforth preserve (משׁך, as in Psa 109:12), such mercy to His saints; that the foot of arrogance, which is conceived of as a tyrant, may not come suddenly upon him (בּוא, as in Psa 35:8), and that the hand of the wicked may not drive him from his home into exile (cf. Psa 10:18). With חסד alternates צדקה, which, on its merciful side, is turned towards them that now God, and bestows upon them the promised gracious reward. Whilst the Psalmist is thus praying, the future all at once becomes unveiled to him. Certain in his own mind that his prayer will be heard, he sees the adversaries of God and of His saints for ever overthrown. שׁם, as in Psa 14:5, points to the place where the judgment is executed. The preterites are prophetic, as in Psa 14:5; Psa 64:8-10. The poet, like Isaiah (Isa 26:14), beholds the whole tribe of the oppressors of Jahve's Church changed into a field of corpses, without hope of any rising again.

Psalm 37

The Seeming Prosperity of the Wicked, and the Real Prosperity of the Godly

1 « BE not incensed at the evil-doers,

Be not envious of the workers of iniquity.

2 For like grass they are soon cut down, And like a green herb they wither away.

3 1 Trust in Jahve and do good,

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Dwell in the land and cultivate faithfulness.

4 And delight thyself in Jahve,

So shall He give thee the desires of thy heart.

5 i Commit thy way unto Jahve,

And trust in Him ; and He will bring it to pass.

6 He will bring forth like the light thy righteousness, And thy right like the noon-day brightness.

7 1 Kesign thyself to Jahve and wait for Him ;

Fret not thyself over him who prospereth in his

way, Over the man who bringeth wicked devices to pass.

8 n Cease from anger and let go wrath,

Be not incensed, it leads only to evil-doing.

9 For evil-doers shall be cut off,

But they who hope in Jahve — they inherit the land

10 1 Yet a little while and the wicked is no more,

And if thou observest his place, he is gone.

11 But the meek shall inherit the land,

And delight themselves in the abundance of peace.

12 t The wicked deviseth evil against the righteous,

And gnasheth upon him with his teeth —

13 The Lord laugheth at him,

For He seeth that his day is coming.

14 n The wicked draw the sword and bend their bow,

To cast down the poor and needy, To slay them that are of upright walk.

15 Their sword shall enter into their own heart, And their bows shall be broken.

16 Q Better is the little that a righteous man hath,

Than the riches of many wicked.

17 For the arms of the wicked shall be broken, And Jahve npholdeth the righteous.

18 ' Jahve observeth the days of the perfect,

And their inheritance shall endure for ever.

19 They are not ashamed in the evil time, And in the days of famine they are satisfied.

20 3 But the wicked perish,

And the enemies of Jahve are like the glory of the

meadows, They vanish away like smoke, they disappear.

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21 b The wicked is obliged to borrow and cannot pay,

But the righteous is liberal and can give.

22 For they that are blessed of Him shall inherit the

land, And they that are cursed of Him shall be cut off.

23 D With Jahve are a man's steps established,

And He hath delight in his way.

24 When he falls, he shall not be utterly cast down, For Jahve upholdeth his hand.

25 3 I have been young, and now am old,

Yet have I not seen a righteous man forsaken, And his seed begging bread.

26 He continually giveth and lendeth, And his seed is a blessing.

27 D Depart from evil and do good,

And dwell for evermore.

28 For Jahve loveth the right, And will not forsake His saints. For ever are they preserved,

But the seed of the wicked is cut off.

29 The righteous shall inherit the land, And dwell therein for ever.

30 S The mouth of the righteous uttereth wisdom,

And his tongue speaketh what is right.

31 The law of his God is in his heart, His steps do not slip.

32 X The wicked lieth in wait for the righteous,

And seeketh to slay him.

33 Jahve doth not give him over into his hand, Nor condemn him when he is judged.

34 p Wait on Jahve and keep His way,

So shall He exalt thee to inherit the land ; With the cutting off the wicked shalt thou delight thine eyes.

35 1 I have seen a violent wicked man,

And he spread himself like an indigenous tree of luxuriant foliage.

36 And one passed by, and lo he was not,

And I sought him and he was not to be found.

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37 ש Mark the perfect man, and observe the upright ;

That the man of peace hath a posterity.

38 But the transgressors are destroyed together, The posterity of the wicked is cut off.

39 ת And the salvation of the righteous is from Jahve,

Who is their hiding-place in the time of trouble.

40 And Jahve helpeth them and rescueth them,

He rescueth them from the wicked and saveth them, Because they trust in Him.
The bond of connection between Psa 36:1-12 and 37 is their similarity of contents, which here and there extends even to accords of expression. The fundamental thought running through the whole Psalm is at once expressed in the opening verses: Do not let the prosperity of the ungodly be a source of vexation to thee, but wait on the Lord; for the prosperity of the ungodly will suddenly come to an end, and the issue determines between the righteous and the unrighteous. Hence Tertullian calls this Psalm providentiae speculum; Isodore, potio contra murmur; and Luther, vestis piorum, cui adscriptum: Hic Sanctorum patientia est (Rev 14:12). This fundamental thought the poet does not expand in strophes of ordinary compass, but in shorter utterances of the proverbial form following the order of the letters of the alphabet, and not without some repetitions and recurrences to a previous thought, in order to impress it still more convincingly and deeply upon the mind. The Psalm belongs therefore to the series Ps 9 and Psa 10:1, Psa 25:1, Psa 34:1, - all alphabetical Psalms of David, of whose language, cheering, high-flown, thoughtful, and at the same time so easy and unartificial, and withal elegant, this Psalm is fully worthy. The structure of the proverbial utterances is almost entirely tetrastichic; though ד, כ, and ק are tristichs, and ח (which is twice represented, though perhaps unintentionally), נ, and ת are pentastichs. The ע is apparently wanting; but, on closer inspection, the originally separated strophes ס and ע are only run into one another by the division of the verses. The ע strophe begins with לעולם, Psa 37:28, and forms a tetrastich, just like the ס. The fact that the preposition ל stands before the letter next in order need not confuse one. The ת, Psa 37:39, also begins with ותשׁועת. The homogeneous beginnings, זמם רשׁע, לוה רשׁע, צופה רשׁע, [[Bible_(King_James)/Psalms|Psa 37:

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12]], Psa 37:21, Psa 37:32, seem, as Hitzig remarks, to be designed to give prominence to the pauses in the succession of the proverbial utterances.

Verses 1-2

Olshausen observes, “The poet keeps entirely to the standpoint of the old Hebrew doctrine of recompense, which the Book of Job so powerfully refutes.” But, viewed in the light of the final issue, all God's government is really in a word righteous recompense; and the Old Testament theodicy is only inadequate in so far as the future, which adjusts all present inconsistencies, is still veiled. Meanwhile the punitive justice of God does make itself manifest, as a rule, in the case of the ungodly even in the present world; even their dying is usually a fearful end to their life's prosperity. This it is which the poet means here, and which is also expressed by Job himself in the Book of Job, Job 27:1. With התחרה, to grow hot or angry (distinct from תּחרה, to emulate, Jer 12:5; Jer 22:15), alternates קנּא, to get into a glow, excandescentia, whether it be the restrained heat of sullen envy, or the incontrollable heat of impetuous zeal which would gladly call down fire from heaven. This first distich has been transferred to the Book of Proverbs, Pro 24:19, cf. Pro 23:17; Pro 24:1; Pro 3:31; and in general we may remark that this Psalm is one of the Davidic patterns for the Salomonic gnome system. The form ימּלוּ is, according to Gesenius, Olshausen, and Hitzig, fut. Kal of מלל, cognate אמל, they wither away, pausal form for ימּלוּ like יתּממוּ, Psa 102:28; but the signification to cut off also is secured to the verb מלל by the Niph. נמל, Gen 17:11, whence fut. ימּלוּ = ימּלּוּ; vid., on Job 14:2; Job 18:16. ירק דּשׁא is a genitival combination: the green (viror) of young vigorous vegetation.

Verses 3-4

The “land” is throughout this Psalm the promised possession (Heilsgut), viz., the land of Jahve's presence, which has not merely a glorious past, but also a future rich in promises; and will finally, ore perfectly than under Joshua, become the inheritance of the true Israel. It is therefore to be explained: enjoy the quiet sure habitation which God gives thee, and diligently cultivate the virtue of faithfulness. The two imperatives in Psa 37:3, since there are two of them (cf. Psa 37:27) and the first is without any conjunctive Waw, have the appearance of being continued admonitions, not promises;

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and consequently אמוּנה is not an adverbial accusative as in Psa 119:75 (Ewald), but the object to רעה, to pasture, to pursue, to practise (Syriac רדף, Hos 12:2); cf. רעה, רע, one who interests himself in any one, or anything; Beduin râ‛â = ṣâḥb, of every kind of closer relationship (Deutsch. Morgenländ. Zeitschr. v. 9). In Psa 37:4, ויתן is an apodosis: delight in Jahve (cf. Job 22:26; Psa 27:10; Isa 58:14), so will He grant thee the desire (משׁאלת, as in Psa 20:5) of thy heart; for he who, entirely severed from the creature, finds his highest delight in God, cannot desire anything that is at enmity with God, but he also can desire nothing that God, with whose will his own is thoroughly blended in love, would refuse him.

Verses 5-6

The lxx erroneously renders גּול (= גּל, Psa 22:9) by ἀποκάλυψον instead of ἐπίῤῥιψον, 1Pe 5:7 : roll the burden of cares of thy life's way upon Jahve, leave the guidance of thy life entirely to Him, and to Him alone, without doing anything in it thyself: He will gloriously accomplish (all that concerns thee): עשׂה, as in Ps 22:32; 52:11; cf. Pro 16:3, and Paul Gerhardt's Befiehl du deine Wege, “Commit thou all thy ways,” etc. The perfect in Psa 37:6 is a continuation of the promissory יעשׂה. הוציא, as in Jer 51:10, signifies to set forth: He will bring to light thy misjudged righteousness like the light (the sun, Job 31:26; Job 37:21, and more especially the morning sun, Pro 4:18), which breaks through the darkness; and thy down-trodden right (משׁפּטך is the pausal form of the singular beside Mugrash) like the bright light of the noon-day: cf. Isa 58:10, as on Psa 37:4, Isa 58:14.

Verse 7

The verb דּמם, with its derivatives (Psa 62:2, Psa 62:6; Lam 3:28), denotes resignation, i.e., a quiet of mind which rests on God, renounces all self-help, and submits to the will of God. התחולל (from הוּל, to be in a state of tension, to wait) of the inward gathering of one's self together in hope intently directed towards God, as in B. Berachoth 30b is a synonym of התחונן, and as it were reflexive of חלּה of the collecting one's self to importunate prayer. With Psa 37:7 the primary tone of the whole Psalm is struck anew. On Psa 37:7 compare the definition of the mischief-maker in Pro 24:8.

Verses 8-9

On הרף (let alone), imper. apoc. Hiph., instead of הרפּה, vid., Ges. §75, rem. 15. אך להרע is a clause to itself (

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cf. Pro 11:24; Psa 21:5; Psa 22:16): it tends only to evil-doing, it ends only in thy involving thyself in sin. The final issue, without any need that thou shouldst turn sullen, is that the מרעים, like to whom thou dost make thyself by such passionate murmuring and displeasure, will be cut off, and they who, turning from the troublous present, make Jahve the ground and aim of their hope, shall inherit the land (vid., Psa 25:13). It is the end, the final and consequently eternal end, that decides the matter.

Verses 10-11

The protasis in Psa 37:10 is literally: adhuc parum (temporis superest), עוד מעט ו, as e.g., Exo 23:30, and as in a similar connection מעט ו, Job 24:24. והתבּוננתּ also is a protasis with a hypothetical perfect, Ges. §155, 4, a. This promise also runs in the mouth of the Preacher on the Mount (Mat 5:5) just as the lxx renders Psa 37:11: οἱ δὲ πρᾳεῖς κληρονομήσουσι γῆν. Meekness, which is content with God, and renounces all earthly stays, will at length become the inheritor of the land, yea of the earth. Whatever God-opposed self-love may amass to itself and may seek to acquire, falls into the hands of the meek as their blessed possession.

Verses 12-13

The verb זמם is construed with ל of that which is the object at which the evil devices aim. To gnash the teeth (elsewhere also: with the teeth) is, as in Psa 35:16, cf. Job 16:9, a gesture of anger, not of mockery, although anger and mockery are usually found together. But the Lord, who regards an assault upon the righteous as an assault upon Himself, laughs (Psa 2:4) at the enraged schemer; for He, who orders the destinies of men, sees beforehand, with His omniscient insight into the future, his day, i.e., the day of his death (1Sa 26:10), of his visitation (Psa 137:7, Oba 1:12, Jer 50:27, Jer 50:31).

Verses 14-15

That which corresponds to the “treading” or stringing of the bow is the drawing from the sheath or unsheathing of the sword: פּתח, Eze 21:28, cf. Psa 55:22. The combination ישׁרי־דּרך is just like תמימי־דוך, Psa 119:1. The emphasis in Psa 37:14 is upon the suffix of בלבּם: they shall perish by their own weapon. קשּׁתותם has (in Baer) a Shebâ dirimens, as also in Isa 5:28 in correct texts.

Verses 16-17

With Psa 37:16 accord Pro 15:16; Pro 16:8, cf. Tobit 12:8. The ל of לצּדּיק is a periphrastic indication of the

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genitive (Ges. §115). המון is a noisy multitude, here used of earthly possessions. רבּים is not per attract. (cf. Psa 38:11, הם for הוּא) equivalent to רב, but the one righteous man is contrasted with many unrighteous. The arms are here named instead of the bow in Psa 37:15. He whose arms are broken can neither injure others nor help himself. Whereas Jahve does for the righteous what earthly wealth and human power cannot do: He Himself upholds them.

Verses 18-19

The life of those who love Jahve with the whole heart is, with all its vicissitudes, an object of His loving regard and of His observant providential care, Psa 1:6; Psa 31:8, cf. Psa 16:1-11. He neither suffers His own to lose their heritage nor to be themselves lost to it. The αἰώνιος κληρονομία is not as yet thought of as extending into the future world, as in the New Testament. In Psa 37:19 the surviving refers only to this present life.

Verse 20

With כּי the preceding assertion is confirmed by its opposite (cf. Psa 130:4). כּיקר בּרים forms a fine play in sound; יקר is a substantivized adjective like גּדל ekil evitcejda, Exo 15:16. Instead of בעשׁן, it is not to be read כּעשׁן, Hos 13:3; the ב is secured by Psa 102:4; Psa 78:33. The idea is, that they vanish into smoke, i.e., are resolved into it, or also, that they vanish in the manner of smoke, which is first thick, but then becomes thinner and thinner till it disappears (Rosenmüller, Hupfeld, Hitzig); both expressions are admissible as to fact and as to the language, and the latter is commended by בּהבל, Psa 78:33, cf. בּצלם, Psa 39:7. בעשׁן belongs to the first, regularly accented כּלוּ; for the Munach by בעשׂן is the substitute for Mugrash, which never can be used where at least two syllables do not precede the Silluk tone (vid., Psalter ii. 503). The second כּלוּ has the accent on the penult. for a change (Ew. §194, c), i.e., variation of the rhythm (cf. למה   למה, Psa 42:10; Psa 43:2; עורי   עורי, Jdg 5:12, and on Psa 137:7), and in particular here on account of its pausal position (cf. ערוּ, Psa 137:7).

Verses 21-22

It is the promise expressed in Deu 15:6; Deu 28:12, Deu 28:44, which is rendered in Psa 37:21 in the more universal, sententious form. לוה signifies to be bound or under obligation to any one = to borrow and to owe (nexum esse). The confirmation of Psa 37:22 is not inappropriate (as Hitzig considers it, who places Psa 37:22 after Psa 37:20): in that ever deeper

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downfall of the ungodly, and in that charitableness of the righteous, which becomes more and more easy to him by reason of his prosperity, the curse and blessing of God, which shall be revealed in the end of the earthly lot of both the righteous and the ungodly, are even now foretold. Whilst those who reject the blessing of God are cut off, the promise given to the patriarchs is fulfilled in the experience of those who are blessed of God, in all its fulness.

Verses 23-24

By Jahve (מן, ἀπό, almost equivalent to ὑπό with the passive, as in Job 24:1; Ecc 12:11, and in a few other passages) are a man's steps made firm, established; not: ordered or directed (lxx, Jerome, κατευθύνεται), which, according to the extant usage of the language, would be הוּכנוּ (passive of הכין, Pro 16:9; Jer 10:23; 2Ch 27:6), whereas כּוננוּ, the Pulal of כּונן, is to be understood according to Psa 40:3. By גּבר is meant man in an emphatic sense (Job 38:3), and in fact in an ethical sense; compare, on the other hand, the expression of the more general saying, “Man proposes, and God disposes,” Pro 16:9; Pro 20:24; Jer 10:23. Psa 37:23 shows that it is the upright man that is meant in Psa 37:23: to the way, i.e., course of life, of such an one God turns with pleasure (יחפּץ pausal change of vowel for יחפּץ): supposing he should fall, whether it be a fall arising from misfortune or from error, or both together, he is not prostrated, but Jahve upholds his hand, affords it a firm point of support or fulcrum (cf. תּמך בּ, Psa 63:9, and frequently), so that he can raise himself again, rise up again.

Verses 25-26

There is an old theological rule: promissiones corporales intelligendae sunt cum exceptione crucis et castigationis. Temporary forsakenness and destitution the Psalm does not deny: it is indeed even intended to meet the conflict of doubt which springs up in the minds of the God-fearing out of certain conditions and circumstances that are seemingly contradictory to the justice of God; and this it does, by contrasting that which in the end abides with that which is transitory, and in fact without the knowledge of any final decisive adjustment in a future world; and it only solves its problem, in so far as it is placed in the light of the New Testament, which already dawns in the Book of Ecclesiastes.

Verses 27-28

The round of the exhortations and promises

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is here again reached as in Psa 37:3. The imperative שׁכן, which is there hortatory, is found here with the ו of sequence in the sense of a promise: and continue, doing such things, to dwell for ever = so shalt thou, etc. (שׁכן, pregnant as in Ps 102:29, Isa 57:15). Nevertheless the imperative retains its meaning even in such instances, inasmuch as the exhortation is given to share in the reward of duty at the same time with the discharge of it. On Psa 37:28 compare Psa 33:5.

Verses 28-29

The division of the verse is wrong; for the ס strophe, without any doubt, closes with חסדיו, and the ע eht dna strophe begins with לעולם, so that, according to the text which we possess, the ע of this word is the acrostic letter. The lxx, however, after εἰς τὸν αἰῶνα φυλαχθήσονται has another line, which suggests another commencement for the ע strophe, and runs in Cod. Vat., incorrectly, ἄμωμοι ἐκδικήσονται, in Cod. Alex., correctly, ἄνομοι δὲ ἐκδιωχθήσονται (Symmachus, ἄνομοι ἐξαρθήσονται). By ἄνομος the lxx translates עריץ in Isa 29:20; by ἄνομα, עולה in Job 27:4; and by ἐκδιώκειν, הצמית, the synonym of השׁמיד, in Psa 101:5; so that consequently this line, as even Venema and Schleusner have discerned, was עוּלים נשׁמדוּ. It will at once be seen that this is only another reading for לעולם נשׁמרו; and, since it stands side by side with the latter, that it is an ancient attempt to produce a correct beginning for the ע strophe, which has been transplanted from the lxx into the text. It is, however, questionable whether this reparation is really a restoration of the original words (Hupfeld, Hitzig); since עוּל (עויל) is not a word found in the Psalms (for which reason Böttcher's conjecture of עשׁי עולה more readily commends itself, although it is critically less probable), and לעולם נשׁמרו forms a continuation that is more naturally brought about by the context and perfectly logical.

Verses 30-31

The verb הגה unites in itself the two meanings of meditating and of meditative utterance (vid., Psa 2:1), just as אמר those of thinking and speaking. Psa 37:31 in this connection affirms the stability of the moral nature. The walk of the righteous has a fixed inward rule, for the Tôra is to him not merely an external object of knowledge and a compulsory precept; it is in his heart, and, because it is the Tôra of his God whom he loves, as the motive of his actions closely united with

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his own will. On תּמעד, followed by the subject in the plural, compare Psa 18:35; Psa 73:2 Chethîb.

Verses 32-33

The Lord as ἀνακρίνων is, as in 1Co 4:3., put in contrast with the ἀνακρίνειν of men, or of human ἡμέρᾳ. If men sit in judgment upon the righteous, yet God, the supreme Judge, does not condemn him, but acquits him (cf. on the contrary Psa 109:7). Si condemnamur a mundo, exclaimed Tertullian to his companions in persecution, absolvimur a Deo.

Verse 34

Let the eye of faith directed hopefully to Jahve go on its way, without suffering thyself to be turned aside by the persecution and condemnation of the world, then He will at length raise thee out of all trouble, and cause thee to possess (לרשׁת, ut possidas et possideas) the land, as the sole lords of which the evil-doers, now cut off, conducted themselves.

Verses 35-36

Psa 37:35-36 עריץ (after the form צדּיק) is coupled with רשׁע, must as these two words alternate in Job 15:20 : a terror-inspiring, tyrannical evil-doer; cf. besides also Job 5:3. The participle in Psa 37:35 forms a clause by itself: et se diffundens, scil. erat. The lxx and Jerome translate as though it were כארז הלבנן, “like the cedars of Lebanon,” instead of כאזרח רענן. But אזרח רענן is the expression for an oak, terebinth, or the like, that has brown from time immemorial in its native soil, and has in the course of centuries attained a gigantic size in the stem, and a wide-spreading overhanging head. ויּעבר does not mean: then he vanished away (Hupfeld and others); for עבר in this sense is not suitable to a tree. Luther correctly renders it: man ging vorüber, one (they) passed by, Ges. §137, 3. The lxx, Syriac, and others, by way of lightening the difficulty, render it: then I passed by.

Verses 37-38

Psa 37:37-38 תּם might even be taken as neuter for תּם, and ישׂר for ישׁר; but in this case the poet would have written רעה instead of ראה; שׁמר is therefore used as, e.g., in 1Sa 1:12. By כּי that to which attention is specially called is introduced. The man of peace has a totally different lot from the evil-doer who delights in contention and persecution. As the fruit of his love of peace he has אחרית, a future, Pro 23:18; Pro 24:14, viz., in his posterity, Pro 24:20; whereas the apostates are altogether blotted out; not merely they themselves, but even the posterity of the ungodly is cut off, Amo 4:2; [[Bible_(King_James)/Amos|Amo 9:

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1]]; Eze 23:25. To them remains no posterity to carry forward their name, their אחרית is devoted to destruction (cf. Psa 109:13 with Num 24:20).

Verses 39-40

The salvation of the righteous cometh from Jahve; it is therefore characterized, in accordance with its origin, as sure, perfect, and enduring for ever. מעוּזּם is an apposition; the plena scriptio serves, as in 2Sa 22:33, to indicate to us that מעוז is meant in this passage to signify not a fortress, but a hiding-place, a place of protection, a refuge, in which sense Arab. ma'âd‛llh (the protection of God) and m‛âḏwjh‛llh (the protection of God's presence) is an Arabic expression (also used as a formula of an oath); vid., moreover on Psa 31:3. The moods of sequence in Psa 37:40 are aoristi gnomici. The parallelism in Psa 37:40 is progressive after the manner of the Psalms of degrees. The short confirmatory clause kichā'subo forms an expressive closing cadence.

Psalm 38

Prayer for the Changing of Merited Wrath into Rescuing Love

The Penitential Psalm, 38, is placed immediately

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after Ps 37 on account of

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the similarity of its close to the ת strophe of that Psalm. It begins like Psa 6:1-10. If we regard David's adultery as the occasion of it (cf. more especially 2Sa 12:14), then Psa 6:1-10; 38; 51; Psa 32:1-11 form a chronological series. David is distressed both in mind and body, forsaken by his friends, and regarded by his foes as one who is cast off for ever. The fire of divine anger burns within him like a fever, and the divine withdrawal as it were rests upon him like darkness. But he fights his way by prayer through this fire and this darkness to the bright confidence of faith. The Psalm, although it is the pouring forth of such elevated and depressed feelings, is nevertheless symmetrically and skilfully laid out. It consists of three main paragraphs, which divide into four (Psa 38:2), three (Psa 38:10), and four (Psa 38:16) tetrastichs. The way in which the names of God are brought in is well conceived. The first word of the first group or paragraph is יהוה, the first word of the second אדני, and in the third יהוה and אדני are used interchangeably twice. The Psalm, in common with Psa 70:1-5, bears the inscription להזכּיר. The chronicler, in 1Ch 16:4, refers to these Hazkir Psalms together with the Hodu and Halleluja Psalms. In connection with the presentation of meat-offerings, מנחות, a portion of the meat-offering was cast into the altar fire, viz., a handful of the meal mixed with oil and the whole of the incense. This portion was called אזכּרה, ἀνάμνησις, and to offer it הזכּיר (a denominative), because the ascending smoke was intended to bring the owner of the offering into remembrance with God. In connection with the presentation of this memorial portion of the mincha, the two Psalms are appointed to be used as prayers; hence the inscription: at the presentation of the Azcara (the portion taken from the meal-offering). The lxx adds here περὶ (τοῦ) σαββάτου; perhaps equivalent to לשּׁבּת.
In this Psalm we find a repetition of a peculiarity of the penitential Psalms, viz., that the praying one has to complain not only of afflictions of body and soul, but also of outward enemies, who come forward as his accusers and take occasion from his sin to prepare the way for his ruin. This arises from the fact that the Old Testament believer, whose perception of sin was not as yet so spiritual and deep as that of the New

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Testament believer, almost always calls to mind some sinful act that has become openly known. The foes, who would then prepare for his ruin, are the instruments of the Satanic power of evil (cf. Psa 38:21, ישׂטנוּני), which, as becomes perceptible to the New Testament believer even without the intervention of outward foes, desires the death of the sinning one, whereas God wills that he should live.

Verses 1-8

Psa 38:1-8 (Hebrew_Bible_38:2-9) David begins, as in Psa 6:1-10, with the prayer that his punitive affliction may be changed into disciplinary. Bakius correctly paraphrases. Psa 38:2 : Corripe sane per legem, castiga per crucem, millies promerui, negare non possum, sed castiga, quaeso, me ex amore ut pater, non ex furore et fervore ut judex; ne punias justitiae rigore, sed misericordiae dulcore (cf. on Psa 6:2). The negative is to be repeated in Psa 38:2, as in Psa 1:5; Psa 9:19; Psa 75:6. In the description, which give the ground of the cry for pity, נחת, is not the Piel, as in Psa 18:35, but the Niphal of the Kal נחת immediately following (root נח). קצף is anger as a breaking forth, fragor (cf. Hos 10:7, lxx φρύγανον), with ĕ instead of ı̆ in the first syllable, vowels which alternate in this word; and חמה, as a glowing or burning. חצּים (in Homer, κῆλα), God's wrath-arrows, i.e., lightnings of wrath, are His judgments of wrath; and יד, as in Psa 32:4; Psa 39:11, God's punishing hand, which makes itself felt in dispensing punishment, hence תּנחת might be attached as a mood of sequence. In Psa 38:4 wrath is called זעם as a boiling up. Sin is the cause of this experiencing wrath, and the wrath is the cause of the bodily derangement; sin as an exciting cause of the wrath always manifests itself outwardly even on the body as a fatal power. In Psa 38:5 sin is compared to waters that threaten to drown one, as in Psa 38:5 to a burden that presses one down. ככבּדוּ ממּנּי, they are heavier than I, i.e., than my power of endurance, too heavy for me. In Psa 38:6 the effects of the operation of the divine hand (as punishing) are wounds, חבּוּרת (properly, suffused variegated marks from a blow or wheals, Isa 1:6; from חבר, Arab. ḥbr, to be or make striped, variegated), which הבאישׁוּ, send forth an offensive smell, and נמקּוּ, suppurate. Sin, which causes this, is called אוּלת, because, as it is at last manifest, it is always the destruction of itself.

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With emphasis does מפּני אוּלתּי form the second half of the verse. To take נעויתי out of Psa 38:7 and put it to this, as Meier and Thenius propose, is to destroy this its proper position. On the three מפּני, vid., Ewald, §217, l. Thus sick in soul and body, he is obliged to bow and bend himself in the extreme. נעוה is used of a convulsive drawing together of the body, Isa 21:3; שׁחח, of a bowed mien, Psa 35:14; הלּך, of a heavy, lagging gait. With כּי in Psa 38:8 the grounding of the petition begins for the third time. His כּסלים, i.e., internal muscles of the loins, which are usually the fattest parts, are full of נקלה, that which is burnt, i.e., parched. It is therefore as though the burning, starting from the central point of the bodily power, would spread itself over the whole body: the wrath of God works commotion in this latter as well as in the soul. Whilst all the energies of life thus yield, there comes over him a partial, almost total lifelessness. פּוּג is the proper word for the coldness and rigidity of a corpse; the Niphal means to be brought into this condition, just as נדכּא means to be crushed, or to be brought into a condition of crushing, i.e., of violent dissolution. The מן of מנּהמת is intended to imply that the loud wail is only the utterance of the pain that is raging in his heart, the outward expression of his ceaseless, deep inward groaning.

Verses 9-14

Psa 38:9-14 (Hebrew_Bible_38:10-15) Having thus bewailed his suffering before God, he goes on in a somewhat calmer tone: it is the calm of weariness, but also of the rescue which shows itself from afar. He has complained, but not as if it were necessary for him first of all to make God acquainted with his suffering; the Omniscient One is directly cognisant of (has directly before Him, נגד, like לנגד in Psa 18:25) every wish that his suffering extorts from him, and even his softer sighing does not escape His knowledge. The sufferer does not say this so much with the view of comforting himself with this thought, as of exciting God's compassion. Hence he even goes on to draw the piteous picture of his condition: his heart is in a state of violent rotary motion, or only of violent, quickly repeated contraction and expansion (Psychol. S. 252; tr. p. 297), that is to say, a state of violent palpitation (סחרחר, Pealal according to Ges. §55, 3). Strength of which the heart is the centre (Psa 40:13) has left him, and the light of his eyes, even of these (by attraction for גּם־הוּא,

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since the light of the eyes is not contrasted with anything else), is not with him, but has become lost to him by weeping, watching, and fever. Those who love him and are friendly towards him have placed themselves far from his stroke (nega`, the touch of God's hand of wrath), merely looking on (Oba 1:11), therefore, in a position hostile (2Sa 18:13) rather than friendly. מנּגד, far away, but within the range of vision, within sight, Gen 21:16; Deu 32:52. The words וּקרובי מרחק עמדוּ, which introduce a pentastich into a Psalm that is tetrastichic throughout, have the appearance of being a gloss or various reading: מנּגד = מרחק, 2Ki 2:7. His enemies, however, endeavour to take advantage of his fall and helplessness, in order to give him his final death-blow. וינקּשׁוּ (with the ק dageshed)^[175] describes what they have planned in consequence of the position he is in. The substance of their words is הוּות, utter destruction (vid., Psa 5:10); to this end it is מרמות, deceit upon deceit, malice upon malice, that they unceasingly hatch with heart and mouth. In the consciousness of his sin he is obliged to be silent, and, renouncing all self-help, to abandon his cause to God. Consciousness of guilt and resignation close his lips, so that he is not able, nor does he wish, to refute the false charges of his enemies; he has no תּוכחות, counter-evidence wherewith to vindicate himself. It is not to be rendered: “just as one dumb opens not his mouth;” כ is only a preposition, not a conjunction, and it is just here, in Psa 38:14, Psa 38:15, that the manifest proofs in support of this are found.^[176]

Verses 15-22

Psa 38:15-22 (Hebrew_Bible_38:

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16-23) Become utterly useless in himself, he renounces all self-help, for (כּי) he hopes in Jahve, who alone can help him. He waits for His answer, for (כי) he says, etc. - he waits for an answer, for the hearing of this his petition which is directed towards the glory of God, that God would not suffer his foes to triumph over him, nor strengthen them in their mercilessness and injustice. Psa 38:18 appears also to stand under the government of the פּן;^[177] but, since in this case one would look for a Waw relat. and a different order of the words, Psa 38:18 is to be regarded as a subject clause: “who, when my foot totters, i.e., when my affliction changes to entire downfall, would magnify themselves against me.” In Psa 38:18,   כּי connects what follows with בּמוט רגלי by way of confirmation: he is נכון לצלע, ready for falling (Psa 35:15), he will, if God does not graciously interpose, assuredly fall headlong. The fourth כּי in Psa 38:19 is attached confirmatorily to Psa 38:18: his intense pain or sorrow is ever present to him, for he is obliged to confess his guilt, and this feeling of guilt is just the very sting of his pain. And whilst he in the consciousness of well-deserved punishment is sick unto death, his foes are numerous and withal vigorous and full of life. Instead of חיּים, probably חנּם, as in Psa 35:19; Psa 69:5, is to be read (Houbigant, Hitzig, Köster, Hupfeld, Ewald, and Olshausen). But even the lxx read חיים; and the reading which is so old, although it does not very well suit עצמוּ (instead of which one would look for ועצוּמים), is still not without meaning: he looks upon himself, according to Psa 38:9, more as one dead than living; his foes, however, are חיּים, living, i.e., vigorous. The verb frequently ash this pregnant meaning, and the adjective can also have

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it. Just as the accentuation of the form סבּוּ varies elsewhere out of pause, ורבּוּ here has the tone on the ultima, although it is not perf. consec.^[178]Psa 38:21 is an apposition of the subject, which remains the same as in Psa 38:20. Instead of רדופי (Ges. §61, rem. 2) the Kerî is רדפי, rādephî  (without any Makkeph following), or רדפי, rādophî; cf. on this pronunciation, Psa 86:2; Psa 16:1, and with the Chethîb רדופי, the Chethîb צרופה, Psa 26:2, also מיורדי, Psa 30:4. By the “following of that which is good” David means more particularly that which is brought into exercise in relation to his present foes.^[179]
He closes in Psa 38:22 with sighs for help. No lighting up of the darkness of wrath takes place. The fides supplex is not changed into fides triumphans. But the closing words, “O Lord,

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my salvation” (cf. Psa 51:16), show where the repentance of Cain and that of David differ. True repentance has faith within itself, it despairs of itself, but not of God.

Psalm 39

Prayers of One Sorely Tried at the Sight of the Prosperity of the Ungodly

In Psa 38:14 the poet calls himself a dumb person, who opens not his mouth; this submissive, resigned keeping of

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silence he affirms of himself in the same words in Psa 39:3 also. This forms a prominent characteristic common to the two Psalms, which fully warranted their being placed together as a pair. There is, however, another Psalm, which is still more closely related to Psa 39:1-13, viz., Psa 62:1-12, which, together with Psa 4:1-8, has a similar historical background. The author, in his dignity, is threatened by those who from being false friends have become open enemies, and who revel in the enjoyment of illegitimately acquired power and possessions. From his own experience, in the midst of which he commits his safety and his honour to God, he derives the general warnings, that to trust in riches is deceptive, and that power belongs alone to God the Avenger - two doctrines, in support of which the issue of the affair with Absalom was a forcible example. Thus it is with Psa 62:1-12, and in like manner Psa 39:1-13 also. Both Psalms bear the name of Jeduthun side by side with the name of David at their head; both describe the nothingness of everything human in the same language; both delight more than other Psalms in the use of the assuring, confident אך; both have סלה twice; both coincide in some points with the Book of Job; the form of both Psalms, however, is so polished, transparent, and classic, that criticism is not authorized in assigning to this pair of Psalms any particular poet other than David. The reason of the redacteur not placing Psa 62:1-12 immediately after Psa 39:1-13 is to be found in the fact that Psa 62:1-12 is an Elohim-Psalm, which could not stand in the midst of Jahve-Psalms.
To the inscribed למנצּח, לידיתוּן is added in this instance. The name is also written thus in Psa 77:1; 1Ch 16:38; Neh 11:17, and always with the Kerî ידוּתוּן, which, after the analogy of זבוּלוּן, is the more easily pronouncible pointing (Psa 62:1). It is an offshoot of the form ידוּת or ידית; cf. שׁבוּת and שׁבית, חפשׁוּת and חפשׁית. It is the name of one of David's three choir-masters or precentors - the third in conjunction with Asaph and Heman, 1Ch 16:41., Psa 25:1., 2Ch 5:12; 2Ch 35:15, and is, without doubt, the same person as איתן, 1 Chr. 15, a name which is changed into ידותון after the arrangement in Gibeon, 1 Chr. 16. Consequently side by side with למנצח, לידותון will be the name of the מנצח himself, i.e., the name of the person to whom the

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song was handed over to be set to music. The fact that in two inscriptions (Psa 62:1; Psa 77:1) we read על instead of the ל of לידיתון, does not militate against this. By ל Jeduthun is denoted as the person to whom the song was handed over for performance; and by על, as the person to whom the performance was assigned. The rendering: “to the director of the Jeduthunites,” adopted by Hitzig, is possible regarding the ידותון as used as a generic name like אהרן in 1Ch 12:27; 1Ch 27:17; but the customary use of the ל in inscriptions is against it.
The Psalm consists of four stanzas without any strophic symmetry. The first three are of only approximately the same compass, and the final smaller stanza has designedly the character of an epilogue.

Verses 1-3

Psa 39:1-3 (Hebrew_Bible_39:2-4) The poet relates how he has resolved to bear his own affliction silently in the face of the prosperity of the ungodly, but that his smart was so overpowering that he was compelled involuntarily to break his silence by loud complaint. The resolve follows the introductory אמרתּי in cohortatives. He meant to take heed to his ways, i.e., his manner of thought and action, in all their extent, lest he should sin with his tongue, viz., by any murmuring complaint concerning his own misfortune, when he saw the prosperity of the ungodly. He was resolved to keep (i.e., cause invariably to press) a bridling (cf. on the form, Gen 30:37), or a bridle (capistrum), upon his mouth, so long as he should see the ungodly continuing and sinning in the fulness of his strength, instead of his speedy ruin which one ought to expect. Then he was struck dumb דּוּמיּה, in silence, i.e., as in Psa 62:2, cf. Lam 3:26, in resigned submission, he was silent מטּוב, turned away from (vid., Psa 28:1; 1Sa 7:8, and frequently) prosperity, i.e., from that in which he saw the evil-doer rejoicing; he sought to silence for ever the perplexing contradiction between this prosperity and the righteousness of God. But this self-imposed silence gave intensity to the repressed pain, and this was thereby נעכּר, stirred up, excited, aroused; the inward heat became, in consequence of restrained complaint, all the more intense (Jer 20:9): “and while I was musing a fire was kindled,” i.e., the thoughts and emotions rubbing against one another produced a blazing fire, viz., of irrepressible vexation, and the end of it was: “I spake

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with my tongue,” unable any longer to keep in my pain. What now follows is not what was said by the poet when in this condition. On the contrary, he turns away from his purpose, which has been proved to be impracticable, to God Himself with the prayer that He would teach him calm submission.

Verses 4-6

Psa 39:4-6 (Hebrew_Bible_39:5-7) He prays God to set the transitoriness of earthly life clearly before his eyes (cf. Psa 90:12); for if life is only a few spans long, then even his suffering and the prosperity of the ungodly will last only a short time. Oh that God would then grant him to know his end (Job 6:11), i.e., the end of his life, which is at the same time the end of his affliction, and the measure of his days, how it is with this (מה, interrog. extenuantis, as in Psa 8:5), in order that he may become fully conscious of his own frailty! Hupfeld corrects the text to אני מה־חלד, after the analogy of Psa 89:48, because חדל cannot signify “frail.” But חדל signifies that which leaves off and ceases, and consequently in this connection, finite and transitory or frail. מה, quam, in connection with an adjective, as in Psa 8:2; Psa 31:20; Psa 36:8; Psa 66:3; Psa 133:1. By הן (the customary form of introducing the propositio minor, Lev 10:18; Lev 25:20) the preceding petition is supported. God has, indeed, made the days, i.e., the lifetime, of a man טפחות, handbreadths, i.e., He has allotted to it only the short extension of a few handbreadths (cf. ימים, a few days, e.g., Isa 65:20), of which nine make a yard (cf. πήχυιος χρόνος in Mimnermus, and 1Sa 20:3); the duration of human life (on חלד vid., Psa 17:14) is as a vanishing nothing before God the eternal One. The particle אך is originally affirmative, and starting from that sense becomes restrictive; just as רק is originally restrictive and then affirmative. Sometimes also, as is commonly the case with אכן, the affirmative signification passes over into the adversative (cf. verum, verum enim vero). In our passage, agreeably to the restrictive sense, it is to be explained thus: nothing but mere nothingness (cf. Psa 45:14; Jam 1:2) is every man נצּב, standing firmly, i.e., though he stand never so firmly, though he be never so stedfast (Zec 11:16). Here the music rises to tones of bitter lament, and the song continues in Psa 39:7 with the same theme. צלם, belonging to the same root as צל, signifies a shadow-outline, an image; the בּ is, as in Psa 35:2, Beth essentiae: he walks about consisting only of an unsubstantial shadow.

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Only הבל, breath-like, or after the manner of breath (Psa 144:4), from empty, vain motives and with vain results, do they make a disturbance (pausal fut. energicum, as in Psa 36:8); and he who restlessly and noisily exerts himself knows not who will suddenly snatch together, i.e., take altogether greedily to himself, the many things that he heaps up (צבר, as in Job 27:16); cf. Isa 33:4, and on  - ām = αὐτά, Lev 15:10 (in connection with which אלה הדברים, cf. Isa 42:16, is in the mind of the speaker).

Verses 7-11

Psa 39:7-11 (Hebrew_Bible_39:8-12) It is customary to begin a distinct turning-point of a discourse with ועתּה: and now, i.e., in connection with this nothingness of vanity of a life which is so full of suffering and unrest, what am I to hope, quid sperem (concerning the perfect, vid., on Psa 11:3)? The answer to this question which he himself throws out is, that Jahve is the goal of his waiting or hoping. It might appear strange that the poet is willing to make the brevity of human life a reason for being calm, and a ground of comfort. But here we have the explanation. Although not expressly assured of a future life of blessedness, his faith, even in the midst of death, lays hold on Jahve as the Living One and as the God of the living. It is just this which is so heroic in the Old Testament faith, that in the midst of the riddles of the present, and in the face of the future which is lost in dismal night, it casts itself unreservedly into the arms of God. While, however, sin is the root of all evil, the poet prays in Psa 39:9 before all else, that God would remove from him all the transgressions by which he has fully incurred his affliction; and while, given over to the consequences of his sin, he would become, not only to his own dishonour but also to the dishonour of God, a derision to the unbelieving, he prays in Psa 39:9 that God would not permit it to come to this. כּל, Psa 39:9, has Mercha, and is consequently, as in Psa 35:10, to be read with å (not ŏ), since an accent can never be placed by Kametz chatûph. Concerning נבל, Psa 39:9, see on Psa 14:1. As to the rest he is silent and calm; for God is the author, viz., of his affliction (עשׂה, used just as absolutely as in Ps 22:32; Psa 37:5; 52:11, Lam 1:21). Without ceasing still to regard intently the prosperity of the ungodly, he recognises the hand of God in his affliction, and knows that he has not merited anything better. But it is permitted to him to

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pray that God would suffer mercy to take the place of right. נגעך is the name he gives to his affliction, as in Psa 38:12, as being a stroke (blow) of divine wrath; תּגרת ידך, as a quarrel into which God's hand has fallen with him; and by אני, with the almighty (punishing) hand of God, he contrasts himself the feeble one, to whom, if the present state of things continues, ruin is certain. In Psa 39:12 he puts his own personal experience into the form of a general maxim: when with rebukes (תּוכחות from תּוכחת, collateral form with תּוכחה, תּוכחות) Thou chastenest a man on account of iniquity (perf. conditionale), Thou makest his pleasantness (Isa 53:3), i.e., his bodily beauty (Job 33:21), to melt away, moulder away (ותּמס, fut. apoc. from המסה to cause to melt, Psa 6:7), like the moth (Hos 5:12), so that it falls away, as a moth-eaten garment falls into rags. Thus do all men become mere nothing. They are sinful and perishing. The thought expressed in Psa 39:6 is here repeated as a refrain. The music again strikes in here, as there.

Verses 12-13

Psa 39:12-13 (Hebrew_Bible_39:13-14) Finally, the poet renews the prayer for an alleviation of his sufferings, basing it upon the shortness of the earthly pilgrimage. The urgent שׁמעה is here fuller toned, being שׁמעה.^[180]
Side by side with the language of prayer, tears even appear here as prayer that is intelligible to God; for when the gates of prayer seem to be closed, the gates of tears still remain unclosed (שׁערי דמעות לא ננעלו), B. Berachoth 32b. As a reason for his being heard, David appeals to the instability and finite character of this earthly life in language which we also hear from his own lips in 1Ch 29:15. גּר is the stranger who travels about and sojourns as a guest in a country that is not his native land; תּושׁב is a sojourner, or one enjoying the protection of the laws, who, without possessing any hereditary title, has settled down there, and to whom a settlement is allotted by sufferance. The earth is God's; that which may be said of the Holy Land (Lev 25:23) may be said of the

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whole earth; man has no right upon it, he only remains there so long as God permits him. כּכל־אבותי glances back even to the patriarchs (Gen 47:9, cf. Psa 23:4). Israel is, it is true, at the present time in possession of a fixed dwelling-place, but only as the gift of his God, and for each individual it is only during his life, which is but a handbreadth long. May Jahve, then - so David prays - turn away His look of wrath from him, in order that he may shine forth, become cheerful or clear up, before he goes hence and it is too late. השׁע is imper. apoc. Hiph. for השׁעה (in the signification of Kal), and ought, according to the form הרב, properly to be השׁע; it is, however, pointed just like the imper. Hiph. of שׁעע in Isa 6:10, without any necessity for explaining it as meaning obline (oculos tuos) = connive (Abulwalîd), which would be an expression unworthy of God. It is on the contrary to be rendered: look away from me; on which compare Job 7:19; Job 14:6; on אבליגה cf. ib. Job 10:20; Job 9:27; on אלך בּטרם, ib.Job 10:21; on ואיננּי, ib. Job 7:8, Job 7:21. The close of the Psalm, consequently, is re-echoed in many ways in the Book of Job The Book of Job is occupied with the same riddle as that with which this Psalm is occupied. But in the solution of it, it advances a step further. David does not know how to disassociate in his mind sin and suffering, and wrath and suffering. The Book of Job, on the contrary, thinks of suffering and love together; and in the truth that suffering also, even though it be unto death, must serve the highest interests of those who love God, it possesses a satisfactory solution. (In the Hebrew, v.1 is the designation 'A Psalm of David, when he fled before Absolom, his son.'; from then on v.1-8 in English translation corresponds to v.2-9 in the Hebrew)

Psalm 40

Thanksgiving, an Offering Up of One's Self, and Prayer

2 I WAITED patiently upon Jahve,

And He inclined unto me, and heard my cry.

3 And He drew me up out of a pit of destruction, out of the

mire of the swamp, And set my feet upon a rock, made my footsteps firm.

4 And put into my mouth a new song, praise unto our God — Many see it and fear, and put their trust in Jahve.

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5 Blessed is the man who maketh Jahve his trust,

And doth not turn to the proud and to lying apostates.

6 Much hast Thou done, Jahve, my God, in Thy wonders

and Thy thoughts on our behalf ; Nothing can be compared unto Thee, Else would I declare and speak — They are too numerous to be numbered.

7 Sacrifice and meat-offering dost Thou not desire, Ears hast Thou digged for me,

Burnt-offering and sin-offering dost Thou not require.

8 Then said I : " Lo, I come with the roll of the book which

is written concerning me.

9 To do Thy will, my God, do I desire, And Thy Law is in my inward part."

10 I brought glad tidings of righteousness in the great con* Lo, I closed not my lips ; [gregation, Jahve, Thou, even Thou knowest it.

11 Thy righteousness did I not hide within my heart, Thy faithfulness and Thy salvation did I declare,

I concealed not Thy loving-kindness and Thy truth from the great congregation.

12 Do Thou, then, Jahve, not shut up Tliy tender mercies

from me, Let Thy loving-kindness and Thy truth continually prc» tect me.

13 For evils have surrounded me without number,

Mine iniquities have taken hold upon me and I am not able

to see ; They are more numerous than the hairs of my head, And my heart hath failed me.

14 Be pleased, O Jahve, to deliver me ; Jahve, to my help make haste !

15 Let those be ashamed and confounded together who seek

my sonl to destroy it ; Let those fall back and be put to shame who desire my misfortune.

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16 Let those be struck dumb on account of the merited

punishment of their shame, Who say to me : Aha, aha !

17 Let all those heartily rejoice in Thee who seek Thee,

Let those continually say " Jahve be magnified " who love Thy salvation.

18 Though I be both needy and poor, The Lord will care for me.

My help and my deliverer art Thou ! My God, make no tarrying !
Psa 39:1-13 is followed by Psalms 40, because the language of thanksgiving with which it opens is, as it were, the echo of the language of payer contained in the former. If Psalms 40 was composed by David, and not rather by Jeremiah-a question which can only be decided by including Ps 69 (which see) in the same investigation-it belongs to the number of those Psalms which were composed between Gibea of Saul and Ziklag. The mention of the roll of the book in v. 8 harmonizes with the retrospective references to the Tôra, which abound in the Psalms belonging to the time of Saul. And to this we may add the vow to praise Jahve בּקהל, Psa 40:10, cf. Psa 22:26; Psa 35:18; the expression, “more in number than the hairs of my head,” Psa 40:13, cf. Psa 69:5; the wish יצּרוּני, Psa 40:12, cf. Psa 25:21; the mocking האח האה, Psa 40:16, cf. Psa 35:21, Psa 35:25; and much besides, on which vid., my Commentary on the Epistle to the Hebrews, S. 457 transl. vol. ii. p. 149. The second half has an independent form in Psa 70:1-5. It is far better adapted to form an independent Psalm than the first half, which merely looks back into the past, and for this very reason contains no prayer.
The long lines, more in keeping with the style of prayer than of song, which alternate with disproportionately shorter ones, are characteristic of this Psalm. If with these long lines we associate a few others, which are likewise more or less distinctly indicated, then the Psalm can be easily divided into seven six-line strophes.
In the Epistle to the Hebrews, Heb 10:5-10, Psa 40:7 of this Psalm are, by following the lxx, taken as the language of

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the Christ at His coming into the world. There can be no doubt in this particular instance that, as we look to the second part of the Psalm, this rendering is brought about typically. The words of David, the anointed one, but only now on the way to the throne, are so moulded by the Holy Spirit, the Spirit of prophecy, that they sound at the same time like the words of the second David, passing through suffering to glory, whose offering up of Himself is the close of the animal sacrifices, and whose person and work are the very kernel and star of the roll of the Law. We are not thereby compelled to understand the whole Psalm as typically predictive. It again descends from the typically prophetic height to which it has risen even from Psa 40:10 onwards; and from Psa 40:13 onwards, the typically prophetic strain which still lingers in Psa 40:10 and Psa 40:11 has entirely ceased.

Verses 1-4

David, who, though not without some hesitation, we regard as the author, now finds himself in a situation in which, on the one hand, he has just been rescued from danger, and, on the other, is still exposed to peril. Under such circumstances praise rightly occupies the first place, as in general, according to Psa 50:23, gratitude is the way to salvation. His hope, although תּוחלת ממשּׁכה (Pro 13:12), has not deceived him; he is rescued, and can now again sing a new song of thanksgiving, an example for others, strengthening their trust. קוּה קוּיתי, I waited with constancy and perseverance. יהוה is the accusative as in Psa 25:5; Psa 130:5, and not the vocative as in Psa 39:8. אזנו is to be supplied in thought to ויּט, although after the analogy of Psa 17:6; Psa 31:3, one might have looked for the Hiph. wayaT instead of the Kal. בור שׁאון does not mean a pit of roaring (of water), since שׁאון standing alone (see, on the other hand, Psa 65:8, Isa 17:12.) has not this meaning; and, moreover, “rushing, roaring” (Hengstenberg), tumultuous waters of a pit or a cistern does not furnish any idea that is true to nature; neither does it mean a pit of falling in, since שׁאה does not exhibit the signification deorsum labi; but the meaning is: a pit of devastation, of destruction, of ruin (Jer 25:31; Jer 46:17), vid., supra on Psa 35:8. Another figure is “mire of the marsh” (יון found only here and in Psa 69:3), i.e., water, in the miry bottom of which one can find no firm

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footing - a combination like מטר־גּשׁם, Zec 10:1, אדמת־עפר, Dan 12:2, explained in the Mishna, Mikvaoth ix. 2, by טיט הבורות (mire of the cisterns). Taking them out of this, Jahve placed his feet upon a rock, established his footsteps, i.e., removed him from the danger which surrounded him, and gave him firm ground under his feet. The high rock and the firm footsteps are the opposites of the deep pit and the yielding miry bottom. This deliverance afforded him new matter for thanksgiving (cf. Psa 33:3), and became in his mouth “praise to our God;” for the deliverance of the chosen king is an act of the God of Israel on behalf of His chosen people. The futures in Psa 40:4 (with an alliteration similar to Psa 52:8) indicate, by their being thus cumulative, that they are intended of the present and of that which still continues in the future.

Verses 5-6

He esteems him happy who puts his trust (מבטחו, with a latent Dagesh, as, according to Kimchi, also in Psa 71:5; Job 31:24; Jer 17:7) in Jahve, the God who has already made Himself glorious in Israel by innumerable wonderful works. Jer 17:7 is an echo of this אשׁרי. Psa 52:9 (cf. Psa 91:9) shows how Davidic is the language. The expression is designedly not האישׁ, but הגּבר, which is better adapted to designate the man as being tempted to put trust in himself. רהבים from רהב (not from רהב) are the impetuous or violent, who in their arrogance cast down everything.  שׂטי כזב, “turners aside of falsehood” (שׁוּט = שׂטה, cf. Psa 101:3), is the expression for apostates who yield to falsehood instead of to the truth: to take כּזב as accusative of the aim is forbidden by the status construct.; to take it as the genitive in the sense of the accusative of the object (like תם הלכי, Pro 2:7) is impracticable, because שׂוט (שׂטה) does not admit of a transitive sense; כזב is, therefore, genit. qualit. like און in Psa 59:6. This second strophe contains two practical applications of that which the writer himself has experienced. From this point of view, he who trusts in God appears to the poet to be supremely happy, and a distant view of God's gracious rule over His own people opens up before him. נפלאות are the thoughts of God realized, and מחשׁבות those that are being realized, as in Jer 51:29; Isa 55:8. רבּות is an accusative of the predicate: in great number, in rich abundance; אלינוּ, “for us,” as e.g., in Jer 15:1 (Ew. §217, c). His doings towards Israel were from of old a fulness of wondrous

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deeds and plans of deliverance, which was ever realizing and revealing itself. There is not ערך אליך, a possibility of comparison with Thee, οὐκ ἔστι (Ew. §§321, c) ἰσουν τί σοι - ערך as in Psa 89:7; Isa 40:18 - they are too powerful (עצם of a powerful sum, as in Psa 69:5; Psa 139:17, cf. Jer 5:6) for one to enumerate. According to Rosenmüller, Stier, and Hupfeld, אין ערך אליך even affirms the same thing in other words: it is not possible to lay them forth to Thee (before Thee); but that man should “lay forth” (Symmachus ἐκθέστηαι) before God His marvellous works and His thoughts of salvation, is an unbecoming conception. The cohortative forms, which follow, אגּידה ואדבּרה ,wollof h, admit of being taken as a protasis to what follows, after the analogy of Job 19:18; Job 16:6; Job 30:26; Psa 139:8 : if I wish to declare them and speak them forth, they are too powerful (numerous) to be enumerated (Ges. §128, 1, d). The accentuation, however, renders it as a parenthetical clause: I would (as in Psa 51:18; Psa 55:13; Psa 6:10) declare them and speak them forth. He would do this, but because God, in the fulness of His wondrous works and thoughts of salvation, is absolutely without an equal, he is obliged to leave it undone - they are so powerful (numerous) that the enumeration of them falls far short of their powerful fulness. The words alioqui pronunciarem et eloquerer have the character of a parenthesis, and, as Psa 40:7 shows, this accords with the style of this Psalm.

Verses 7-9

The connection of the thoughts is clear: great and manifold are the proofs of Thy loving-kindness, how am I to render thanks to Thee for them? To this question he first of all gives a negative answer: God delights not in outward sacrifices. The sacrifices are named in a twofold way: (a) according to the material of which they consist, viz., זבח, the animal sacrifice, and מנחה, the meal or meat offering (including the נסך, the wine or drink offering, which is the inalienable accessory of the accompanying mincha); (b) according to their purpose, in accordance with which they bring about either the turning towards one of the good pleasure of God, as more especially in the case of the עולה, or, as more especially in the case of the הטּאת (in this passage חטאה), the turning away of the divine displeasure. The fact of the זבח and עולה standing first, has, moreover, its special reason in the fact that זבח specially designates the shelamı̂m offerings, and to the province of these

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latter belongs the thank-offering proper, viz., the tôda - shelamı̂m offering; and that עולה as the sacrifice of adoration (προσευχή), which is also always a general thanksgiving (εὐχαριστία), is most natural, side by side with the shalemim, to him who gives thanks. When it is said of God, that He does not delight in and desire such non-personal sacrifices, there is as little intention as in Jer 7:22 (cf. Amo 5:21.) of saying that the sacrificial Tôra is not of divine origin, but that the true, essential will of God is not directed to such sacrifices.
Between these synonymous utterances in Psa 40:7 and Psa 40:7 stands the clause אזנים כּרית לּי. In connection with this position it is natural, with Rosenmüller, Gesenius, De Wette, and Stier, to explain it “ears hast Thou pierced for me” = this hast Thou engraven upon my mind as a revelation, this disclosure hast Thou imparted to me. But, although כּרה, to dig, is even admissible in the sense of digging through, piercing (vid., on Psa 22:17), there are two considerations against this interpretation, viz.: (1) that then one would rather look for אזן instead of אזנים after the analogy of the phrases גּלה אזן, חעיר אזן, and פּתח אזן, since the inner sense, in which the external organs of sense, with their functions, have their basis of unity, is commonly denoted by the use of the singular; (2) that according to the syntax, חפצתּ, כּרית, and שׁאלתּ are all placed on the same level. Thus, therefore, it is with this very אזנים כרית לי that the answer is intended, in its positive form, to begin; and the primary passage, 1Sa 15:22, favours this view: “Hath Jahve delight in whole burnt-offerings and sacrifices as in one's obeying the voice of Jahve? Behold, to obey is better than sacrifice, to attend better than the fat of rams!” The assertion of David is the echo of this assertion of Samuel, by which the sentence of death was pronounced upon the kingship of Saul, and consequently the way of that which is well-pleasing to God was traced out for the future kingship of David. God - says David - desires not outward sacrifices, but obedience; ears hath He digged for me, i.e., formed the sense of hearing, bestowed the faculty of hearing, and given therewith the instruction to obey.^[181]
The idea is not that God has given

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him ears in order to hear that disclosure concerning the true will of God (Hupfeld), but, in general, to hear the word of God, and to obey that which is heard. God desires not sacrifices but hearing ears, and consequently the submission of the person himself in willing obedience. To interpret it “Thou hast appropriated me to Thyself לעבד עולם,” after Exo 21:6; Deu 15:17, would not be out of harmony with the context; but it is at once shut out by the fact that the word is not אזן, but אזנים. Concerning the generalizing rendering of the lxx, σῶμα δὲ κατηρτίσω μου, following which Apollinaris renders it αὐτὰρ ἐμοί Βροτέης τεκτήναο σάρκα γενέθλης, and the Italic (which is also retained in the Psalterium Romanum), corpus autem perfecisti mihi; vide on Heb 10:5, Commentary, S. 460f. transl. vol. ii. p. 153.
The אז אמרתּי, which follows, now introduces the expression of the obedience, with which he placed himself at the service of God, when he became conscious of what God's special will concerning him was. With reference to the fact that obedience and not sacrifice has become known to him as the will and requirement of God, he has said: “Lo, I come,” etc. By the words “Lo, I come,” the servant places himself at the call of his master, Num 22:38; 2Sa 19:21. It is not likely that the words בּמגלּת ספר כּתוּב עלי then form a parenthesis, since Psa 40:9 is not a continuation of that “Lo, I come,” but a new sentence. We take the Beth, as in Psa 66:13, as the Beth of the accompaniment; the roll of the book is the Tôra, and more especially Deuteronomy, written upon skins and rolled up together, which according to the law touching the king (Deu 17:14-20) was to be the vade-mecum of the king of Israel. And עלי cannot, as synonymous with the following בּמעי, signify as much as “written upon my heart,” as De Wette and Thenius render it-a meaning which, as Maurer has already correctly replied, עלי obtains elsewhere by means of a conception that is altogether inadmissible in this instance. On the contrary, this preposition here, as in 2Ki 22:13, denotes the object of the contents; for כּתב על signifies to write anything concerning any one, so that he is the subject one has specially in view (e.g.,

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of the judicial decision recorded in writing, Job 13:26). Because Jahve before all else requires obedience to His will, David comes with the document of this will, the Tôra, which prescribes to him, as a man, and more especially as the king, the right course of conduct. Thus presenting himself to the God of revelation, he can say in Psa 40:9, that willing obedience to God's Law is his delight, as he then knows that the written Law is written even in his heart, or, as the still stronger expression used here is, in his bowels. The principal form of מעי, does not occur in the Old Testament; it was מעים (from מע, מעה, or even מעי), according to current Jewish pronunciation מעים (which Kimchi explains dual); and the word properly means (vid., on Isa 48:19) the soft parts of the body, which even elsewhere, like רחמים, which is synonymous according to its original meaning, appear pre-eminently as the seat of sympathy, but also of fear and of pain. This is the only passage in which it occurs as the locality of a mental acquisition, but also with the associated notion of loving acceptance and cherishing protection (cf. the Syriac phrase סם בגו מעיא, som begau meajo, to shut up in the heart = to love). That the Tôra is to be written upon the tables of the heart is even indicated by the Deuteronomion, Deu 6:6, cf. Pro 3:3; Pro 7:3. This reception of the Tôra into the inward parts among the people hitherto estranged from God is, according to Jer 31:33, the characteristic of the new covenant. But even in the Old Testament there is among the masses of Israel “a people with My law in their heart” (Isa 51:7), and even in the Old Testament, “he who hath the law of his God in his heart” is called righteous (Psa 37:31). As such an one who has the Tôra within him, not merely beside him, David presents himself on the way to the throne of God.

Verses 10-11

The self-presentation before Jahve, introduced by אז אמרתּי, extends from הנה to מעי; consequently בּשּׂרתּי yltn joins on to אמרתי, and the אכלא which stands in the midst of perfects describes the synchronous past. The whole is a retrospect. בּשּׂר, Arab. bššr (root בש), starting from its sensible primary signification to scrape off, scratch off, rub smooth, means: to smooth any one (glätten), Engl. to gladden one, i.e., vultum ejus diducere, to make him joyful and glad, more especially to cheer

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one by good news (e.g., basharahu or bashsharuhu bi̇maulûdin , bashsharuhu bi - maulûdin, he has cheered him by the intelligence of the birth of a son), in Hebrew directly equivalent to εὐαγγελίζειν (εὐαγγελίζεσθαι). He has proclaimed to all Israel the evangel of Jahve's justifying and gracious rule, which only changes into retribution towards those who despise His love; and he can appeal to the Omniscient One (Jer 15:15), that neither through fear of men, nor through shame and indolence, has he restrained his lips from confessing Him. God's conduct, in accordance with the prescribed order of redemption, is as a matter of fact called צדק, and as an attribute of His holy love, צדקה; just as אמוּנה is His faithfulness which fulfils the promises made and which does not suffer hope to be put to shame, and תּשׁוּעה is His salvation as it is manifested in facts. This rich matter for the preaching of the evangel, which may be comprehended in the two words חסד ועמת, the Alpha and Omega of God's self-attestation in the course of the redemptive history, he has not allowed to slumber as a dead, unfruitful knowledge hidden deep down in his heart. The new song which Jahve put into his mouth, he has also really sung. Thus far we have the first part of the song, which renders thanks for past mercies.

Verses 12-13

Now, in accordance with the true art of prayer, petition developes itself out of thanksgiving. The two כּלא, Psa 40:10 and here, stand in a reciprocal relation to one another: he refrained not his lips; therefore, on His part, let not Jahve withhold His tender mercies so that they should not be exercised towards him (ממּנּי). There is just the same correlation of mercy and truth in Psa 40:11 and here: he wishes continually to stand under the protection of these two saving powers, which he has gratefully proclaimed before all Israel. With כּי, Psa 40:13, he bases these desires upon his own urgent need. רעות are the evils, which come even upon the righteous (Psa 34:20) as trials or as chastenings. אפפוּ עלי is a more circumstantial form of expression instead of אפפוּני, Psa 18:5. His misdeeds have taken hold upon him, i.e., overtaken him in their consequences (השּׂיג, as in Deu 28:15, Deu 28:45; cf. לכד, Pro 5:22), inasmuch as they have changed into decrees of suffering. He cannot see, because he is closely encompassed on all sides, and a free and open view is thereby altogether taken from him (the expression is used elsewhere of loss of

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sight, 1Sa 3:2; 1Sa 4:15; 1Ki 14:4). The interpretation adopted by Hupfeld and Hitzig: I am not able to survey, viz., their number, puts into the expression more than it really expresses in the common usage of the language. His heart, i.e., the power of vital consistence, has forsaken him he is disconcerted, dejected, as it were driven to despair (Psa 38:11). This feeling of the misery of sin is not opposed to the date of the Psalm being assigned to the time of Saul, vid., on Psa 31:11.

Verses 14-16

In the midst of such sufferings, which, the longer they last, discover him all the more to himself as a sinner, he prays for speedy help. The cry for help in Psa 40:14 turns with רצה towards the will of God; for this is the root of all things. As to the rest, it resembles Psa 22:20 (38:23). The persecuted one wishes that the purpose of his deadly foes may as it were rebound against the protection of God and miserably miscarry. לספּותהּ, ad abripiendam eam (with Dagesh in the פ according to Ges. §45, 2, Ew. §245, a, and not as Gesenius, Thesaurus, p. 1235, states, aspirated),^[182] is added to מבקשׁי נפשׁי by way of explanation and definiteness. ישׁמּוּ, from שׁמם, to become torpid, here used of outward and inward paralysis, which is the result of overpowering and as it were bewitching surprise or fright, and is called by the Arabs ro‛b or ra‛b (paralysis through terror) cf. Job, note at Psa 18:12. An על following upon ישׁמּוּ looks at first sight as though it introduced the object and reason of this fright; it is therefore not: as a reward, in consequence of their infamy, which would not be על־עקב, but merely the accusative עקב (Isa 5:23, Arabic ‛qîba), it is rather: on account of the reward (Psa 19:12) of their disgrace (cf. as belonging to the same period, Psa 109:29; Psa 35:26), i.e., of the reward which consists in their being put to shame (Hitzig). לי as in Psa 3:3; Psa 41:6 : with reference to me. האח האח (Aquila, ἀὰ ἀὰ, αὐτῇ συγχρησάμενος,

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as Eusebius says, οὕτως ἐχούσῃ τῇ Ἑβραΐκῆ φωνῇ) is an exclamation of sarcastic delight, which finds its satisfaction in another's misfortune (Psa 35:25).

Verse 17

On Psa 40:17 compare Psa 35:27. David wishes, as he does in that passage, that the pious may most heartily rejoice in God, the goal of their longing; and that on account of the salvation that has become manifest, which they love (2Ti 4:8), they may continually say: Let Jahve become great, i.e., be magnified or celebrated with praises! In Psa 40:17 with ואני he comes back to his own present helpless state, but only in order to contrast with it the confession of confident hope. True he is עני ואביון (as in Psa 109:22; Psa 136:1, cf. Psa 25:16), but He who ruleth over all will care for him: Dominus solicitus erit pro me (Jerome). חשׁב in the same sense in which in Psa 40:6 the מחשׁבות, i.e., God's thoughts of salvation, is conceived of (cf. the corresponding North-Palestinian expression in Jon 1:6). A sigh for speedy help (אל־תּאחר, as in Dan 9:19 with a transition of the merely tone-long Tsere into a pausal Pathach, and here in connection with a preceding closed syllable, Olshausen, §91, d, under the accompanying influence of two final letters which incline towards the a sound) closes this second part of the Psalm. The first part is nothing but thanksgiving, the second is exclusively prayer. Complaint of a Sufferer of Being Surrounded by Hostile and Treacherous Persons

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After a Psalm with אשׁרי follows one beginning with אשׁרי; so that two Psalms with אשׁרי close the First Book of the Psalms, which begins with אשׁרי. Psa 41:1-13 belongs to the time of the persecution by Absalom. Just as the Jahve- Psa 39:1-13 forms with the Elohim- Psa 62:1-12 a coherent pair belonging to this time, so does also the Jahve- Psa 41:1-13 with the Elohim-Psalm 55. These two Psalms have this feature in common, viz., that the complaint concerning the Psalmist's foes dwells with especial sadness upon some faithless bosom-friend. In Psa 41:1-13 David celebrates the blessing which accompanies sincere sympathy, and depicts the hostility and falseness which he himself experiences in his sickness, and more especially from a very near friend. It is the very same person of whom he complains in Ps 55, that he causes him the deepest sorrow - no ideal character, as Hengstenberg asserts; for these Psalms have the

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most distinctly impressed individual physiognomy of the writer's own times. In Ps 55 the poet wishes for the wings of a dove, in order that, far away from the city, he might seek for himself a safe spot in the wilderness; for in the city deceit, violence, and mischief prevail, and the storm of a wide-spread conspiracy is gathering, in which he himself sees his most deeply attached friend involved. We need only supplement what is narrated in the second Book of Samuel by a few features drawn from these two Psalms, and these Psalms immediately find a satisfactory explanation in our regarding the time of their composition as the period of Absalom's rebellion. The faithless friend is that Ahithophel whose counsels, according to 2Sa 16:23, had with David almost the appearance of being divine oracles. Absalom was to take advantage of a lingering sickness under which his father suffered, in order to play the part of the careful and impartial judge and to steal the heart of the men of Israel. Ahithophel supported him in this project, and in four years after Absalom's reconciliation with his father the end was gained. These four years were for David a time of increasing care and anxiety; for that which was planned cannot have remained altogether concealed from him, but he had neither the courage nor the strength to smother the evil undertaking in the germ. His love for Absalom held him back; the consciousness of his own deed of shame and bloodshed, which was now notorious, deprived him of the alacrity essential to energetic interference; and the consciousness of the divine judgments, which ought to follow his sin, must have determined him to leave the issue of the conspiracy that was maturing under his very eyes entirely to the compassion of his God, without taking any action in the matter himself. From the standpoint of such considerations, Psa 41:1-13 and 55 lose every look of being alien to the history of David and his times. One confirmation of their Davidic origin is the kindred contents of Psa 28:1-9.
Jesus explains (Joh 13:18) that in the act of Judas Iscariot Psa 41:10 is fulfilled, ὁ τρώγων μετ ̓ ἐμοῦ τὸν ἄρτον, ἐπῆρεν ἐπ ̓ ἐμε ̓ τὴν πτέρναν αὐτοῦ (not following the lxx), and Joh 17:12; Act 1:16 assume in a general way that the deed and fate of the traitor are foretold in the Old Testament Scriptures, viz., in the Davidic Psalms of the time of

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Absalom - the treachery and the end of Ahithophel belong to the most prominent typical features of David's affliction in this second stage of persecution (vid., Hofmann, Weissagung und Erfüllung, ii. 122).

Psalm 41

Verses 1-3

Psa 41:1-3 (Hebrew_Bible_41:2-4) The Psalm opens by celebrating the lot, so rich in promises, of the sympathetic man. דּל is a general designation of the poor (e.g., Exo 30:15), of the sick and weakly (Gen 41:19), of the sick in mind (2Sa 13:4), and of that which outwardly or inwardly is tottering and consequently weak, frail. To show sympathising attention, thoughtful consideration towards such an one (השׂכּיל אל as in Neh 8:13, cf. על Pro 17:20) has many promises. The verb חיּה, which elsewhere even means to call to life again (Psa 71:20), in this instance side by side with preserving, viz., from destruction, has the signification of preserving life or prolonging life (as in Psa 30:4; Psa 22:30). The Pual אשּׁר signifies to be made happy (Pro 3:18), but also declaratively: to be pronounced happy (Isa 9:15); here, on account of the בּארץ that stands with it, it is the latter. The Chethîb יעשּׁר sets forth as an independent promise that which the Kerî ואשּׁר joins on to what has gone before as a consequence. אל, Psa 41:3 (cf. Psa 34:6 and frequently), expresses a negative with full sympathy in the utterance. נתן בּנפשׁ as in Psa 27:12. The supporting in Psa 41:4 is a keeping erect, which stops or arrests the man who is sinking down into death and the grave. דּוי (= davj, similar form to שׁמי, מעי, but wanting in the syllable before the tone) means sickness. If Psa 41:4 is understood of the supporting of the head after the manner of one who waits upon the sick (cf. Sol 2:6), then Psa 41:4 must, with Mendelssohn and others, be understood of the making of the couch or bed. But what then is neat by the word לך? משׁכּב is a sick-bed in Exo 21:18 in the sense of being bedridden; and הפכתּ (cf. Psa 30:12) is a changing of it into convalescence. By כל־משׁכבו is not meant the constant lying down of such an one, but the affliction that casts him down, in all its extent. This Jahve turns or changes, so often as such an one is taken ill (בחליו, at his falling sick, parallel with דוי על־ערשׂ דוי htiw). He gives a complete turn to the “sick-bed” towards recovery, so that not a vestige of the sickness remains behind.

Verses 4-6

Psa 41:4-6 (Hebrew_Bible_41:

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5-7) He, the poet, is treated in his distress of soul in a manner totally different from the way just described which is so rich in promises of blessing. He is himself just such a דּל, towards whom one ought to manifest sympathising consideration and interest. But, whilst he is addressing God in the language of penitential prayer for mercy and help, his enemies speak evil to him, i.e., with respect to him, wishing that he might die and that his name might perish. רפאה .hs is as an exception Milra, inasmuch as א draws the tone to its own syllable; cf. on the other hand רגזה, Isa 32:11 (Hitzig). מתי (prop. extension, length of time) has only become a Semitic interrogative in the signification quando by the omission of the interrogative אי (common Arabic in its full form Arab. ‘ymtâ, êmata). ואבד is a continuation of the future. In Psa 41:7 one is singled out and made prominent, and his hypocritically malicious conduct described. ראות of a visit to a sick person as in 2Sa 13:5., 2Ki 8:29. אם is used both with the perf. (Psa 50:18; Psa 63:7; Psa 78:34; Psa 94:18; Gen 38:9; Amo 7:2; Isa 24:13; Isa 28:25) and with the fut. (Psa 68:14; Job 14:14), like quum, as a blending together of si and quando, Germ. wenn (if) and wann (when). In ידבר לבו two Rebias come together, the first of which has the greater value as a distinctive, according to the rule laid down in Baer's Psalterium, p. xiv. Consequently, following the accents, it must not be rendered: “falsehood doth his heart speak.” The lxx, Vulgate, and Targum have discerned the correct combination of the words. Besides, the accentuation, as is seen from the Targum and expositors, proceeds on the assumption that לבּו is equivalent to בּלבּו. But why may it not be the subject-notion: “His heart gathereth” is an expression of the activity of his mind and feelings, concealed beneath a feigned and friendly outward bearing. The asyndeton portrays the despatch with which he seeks to make the material for slander, which has been gathered together, public both in the city and in the country.

Verses 7-9

Psa 41:7-9 (Hebrew_Bible_41:8-10) Continuation of the description of the conduct of the enemies and of the false friend. התלחשׁ, as in 2Sa 12:19, to whisper to one another, or to whisper among themselves; the Hithpa. sometimes (cf. Gen 42:1) has a reciprocal

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meaning like the Niphal. The intelligence brought out by hypocritical visitors of the invalid concerning his critical condition is spread from mouth to mouth by all who wish him ill as satisfactory news; and in fact in whispers, because at that time caution was still necessary. עלי stands twice in a prominent position in the sense of contra me. רעה לּי belong together: they maliciously invent what will be the very worst for him (going beyond what is actually told them concerning him). In this connection there is a feeling in favour of בּליּעל being intended of an evil fate, according to Psa 18:5, and not according to Psa 101:3 (cf. Deu 15:9) of pernicious or evil thought and conduct. And this view is also supported by the predicate יצוּק בּו: “a matter of destruction, an incurable evil (Hitzig) is poured out upon him,” i.e., firmly cast upon him after the manner of casting metal (Job 41:15.), so that he cannot get free from it, and he that has once had to lie down will not again rise up. Thus do we understand אשׁר in Psa 41:9; there is no occasion to take it as an accusative by departing from the most natural sense, as Ewald does, or as a conjunction, as Hitzig does. Even the man of his peace, or literally of his harmonious relationship (אישׁ שׁלום as in Oba 1:7, Jer 20:10; Jer 38:22), on whom he has depended with fullest confidence, who did eat his bread, i.e., was his messmate (cf. Psa 55:15), has made his heel great against him, lxx ἐμεγάλυνεν ἐπ ̓ ἐμὲ πτερνισμόν. The combination הגדּיל עקב is explained by the fact that עקב is taken in the sense of a thrust with the heel, a kick: to give a great kick, i.e., with a good swing of the foot.

Verses 10-12

Psa 41:10-12 (Hebrew_Bible_41:11-13) Having now described their behaviour towards him, sick in soul and body as he is, so devoid of affection, yea, so malignantly hostile and so totally contrary to the will and promise of God, David prays that God would raise him up, for he is now lying low, sick in soul and in body. The prayer is followed, as in Ps 39:14 and many other passages, by the future with ah: that I may be able to requite them, or: then will I requite them. What is meant is the requiting which it was David's duty as a duly constituted king to exercise, and which he did really execute by the power of God, when he subdued the rebellion of Absalom and maintained his ground in opposition to faithlessness and meanness. Instead of בּזאת אדע (Gen 42:33, cf. Gen 15:8, Exo 7:17; Num 16:28;

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Jos 3:10) the expression is בּזאת ידעתּי in the sense of (ex hoc) cognoverim. On חפצתּ בּי cf. Psa 18:20; Psa 22:9; Psa 35:27. By the second כּי, the בּזאת, which points forwards, is explained. The adversatively accented subject ואני stands first in Psa 41:13 as a nom. absol., just as in Psa 35:13. Psa 41:13 states, retrospectively from the standpoint of fulfilment, what will then be made manifest and assure him of the divine good pleasure, viz., Jahve upholds him (תּמך as in Psa 63:9), and firmly sets him as His chosen one before Him (cf. Psa 39:6) in accordance with the Messianic promise in 2Sa 7:16, which speaks of an unlimited future.

Verse 13

Psa 41:13 (Hebrew_Bible_41:14) The closing doxology of the First Book, vid., Introduction. Concerning בּרוּך vid., Psa 18:47. The expression “from aeon to aeon” is, according to Berachoth ix. 5, directed against those who deny the truth of the future world. אמן ואמן (a double aleethe's or aleethoo's) seals it in a climactic form.

Longing for Zion in a Hostile Country

2 AS a hind, which panteth after the water-brooks, So panteth my soul after Thee, Elohim.

3 My soul thirsteth for Elohim, for the living God : When shall I come aud appear before Elohim ?!

4 My tears have been my food by day and night,

"While they say continually unto me : Where is thy God?

5 I think thereon, pouring out my soul within me :

How I passed along among the throng, how I accompanied them to the house of Elohim

Among the sound of rejoicing and thanksgiving, — a multi- tude keeping holy-day.

6 Why art thou bowed down, O my soul, and why groanest

thou within me? Hope in Elohim, for I shall yet give thanks to Him, That He is the health of my countenance and my God.

7 Within me is my soul bowed down, therefore do I remem-

ber Thee From the land of Jordan and of the Hermons, from the mountain of Miz'ar.

8 Flood calleth to flood at the sound of Thy cataracts, All Thy breakers and Thy billows have passed over me.

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9 By day Jahve will command His loving-kindness,

And at night a song concerning Him is with me, prayer to the God of my life.

10 Therefore say I to God, my rock: Why dost Thou forget

me? Why must I go mourning under the oppression of the enemy ?

11 Like a crushing in my bones my oppressors scoff at me, While they say to me continually : Where is thy God ?

12 Why art thou bowed down, O my soul, and why groanest

thou within me ? Hope in Elohim, for I shall yet give thanks to Him, That He is the health of my countenance and my God.

1 JUDGE me, Elohim, and plead my cause against an un-

merciful people, From the man of deceit and roguery be Thou pleased to rescue me ;

2 For Thou art God, my fortress, why dost Thou spurn me ? Why must I go about mourning under the oppression of

the enemy ?

3 Send Thy light and Thy truth, let them lead me,

Let them bring me to Thy holy mountain and to Thy tabernacles —

4 Then will I go in unto the altar of Elohim, To the God of my exultant joy,

And give thanks to Thee with the cithern, Elohim my God.

5 Why art thou bowed down, O my soul, and why groanest

thou within me? Hope in Elohim, for I shall yet give thanks to Him, That He is the health of my countenance and my God.
The Second Book of Psalms consists entirely of Elohimic Psalms (vid., Introduction, p. 12); for whilst in the First Book יהוה occurred 272 times and אלהים only 15 times, the relation is here reversed: אלהים occurs 164 times, and יהוה only 30 times, and in almost every instance by a departure from the customary mode of expression for reasons that lie close at hand.
At the head of these Psalms written in the Elohimic style there stand seven inscribed לבני־קרח. That here a

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s in לאסף the ל is Lamed acutoris, is made clear by the fact that none of these Psalms, as might be expected, have לדוד in addition to the name of the author. The lxx renders it τοῖς υἱοῖς Κορέ, just as it does τῷ Δαυίδ, without distinguishing the one ל from the other indicating the authorship, and even in the Talmud is similar meaning to the Lamed of לדוד is assumed. It is certainly remarkable that instead of an author it is always the family that is named, a rule from which Ps 88 (which see) is only a seeming departure. The designation “Bohmische Brüder” in the hymnology of the German church is very similar. Probably the Korahitic songs originally formed a book of themselves, which bore the title שׁירי בני קרה or something similar; and then the בני קרה of this title passed over to the inscription of each separate song of those incorporated in two groups in the Psalm-collection, just as appears also to be the case with the inscription שׁיר המעלות, which is repeated fifteen times. Or we must suppose that it had become a family custom in the circle of the singers among the Korahites to allow the individual to retreat behind the joint responsibility of family unity, and, vying together, to expiate the name of their unfortunate ancestor by the best liturgical productions.
For Korah, the great-grandson of Levi, and grandson of Kehaath, is the same as he who perished by a divine judgment on account of his rebellion against Moses and Aaron (Num. 16), ), whose sons, however, were not involved with him in this judgment (Num 26:11). In David's time the בני קרה were one of the most renowned families of the Levite race of the Kehathites. The kingship of the promise very soon found valiant adherents and defenders in this family. Korahites gathered together to David to Ziklag, in order to aid in defending him and his title to the throne with the sword (1Ch 12:6); for הקּרחים in this passage can hardly (as Bertheau is of opinion) be descendants of the קרה of the family of Judah mentioned in 1Ch 2:43, but otherwise unrenowned, since that name is elsewhere, viz., in 1Ch 9:19, 1Ch 9:31, a Levitic family name. In Jerusalem, after the Exile, Korahites were keepers of the temple gates (1Ch 9:17; Neh 11:19), and the chronicler there informs us that even in David's time they were keepers of the threshold of the אהל (erected over the Ark on Zion); and still earlier, in the time of Moses, in the camp of

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Jahve they were appointed as watchers of the entrance. They retained this ancient calling, to which allusion is made in Psa 84:11, in connection with the new arrangements instituted by David. The post of door-keeper in the temple was assigned to two branches of the Korahite families together with one Merarite (1 Chron 26:1-19). But they also even then served as musicians in the sanctuary. Heman, one of the three precentors (to be distinguished from Heman the wise man mentioned in 1Ki 4:31), was a Korahite (1Ch 6:18-23); his fourteen sons belonged, together with the four sons of Asaph and the six sons of Ethan, to the twenty-four heads of the twenty-four divisions of the musicians (1 Chr. 25). The Korahites were also renowned even in the days of Jehoshaphat as singers and musicians; see 2Ch 20:19, where a plural בּני הקּרחים (cf. Ges. §§108, 3) is formed from בני־קרה, which has as it were become smelted together as one word. Whereas in the period after the Exile there is no longer any mention of them in this character. We may therefore look for Korahitic Psalms belonging to the post-Davidic time of the kings; whereas we ought at the outset to be less inclined to find any post-exilic Psalms among them. The common feature of this circle of songs consists herein, - they delight in the praise of Elohim as the King who sits enthroned in Jerusalem, and join in the services in His temple with the tenderest and most genuine emotion. And this impress of unity which they bear speaks strongly in favour of taking לבני־קרח in the sense of denoting authorship.
The composer of the משׂיל, Psa 42:1-11, finds himself, against his will, at a great distance from the sanctuary on Zion, the resting-place of the divine presence and manifestation, surrounded by an ungodly people, who mock at him as one forsaken of God, and he comforts his sorrowful soul, looking longingly back upon that which it has lost, with the prospect of God's help which will soon appear. All the complaints and hopes that he expresses sound very much like those of David during the time of Absalom. David's yearning after the house of God in Psa 23:1-6; Psa 26:1-12; 55; Psa 63:1-11, finds its echo here: the conduct and outlines of the enemies are also just the same; even the sojourn in the country east of Jordan agrees with

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David's settlement at that time at Mahanaim in the mountains of Gilead. The Korahite, however, as is to be assumed in connection with a lyric poem, speaks out of the depth of his own soul, and not, as Hengstenberg and Tholuck maintain, “as from the soul of David.” He merely shares David's vexation, just as he then in Psa 84:10 prays for the anointed one. This Psa 84:1-12 breathes forth the same feelings, and even in other respects bears traces of the same author; cf. אל חי, Psa 84:3; Psa 42:3; משׁכּנותיך, Psa 84:2; Psa 43:3; מזבּחותיך, Psa 84:4; Psa 43:4; and the similar use of עוד, Psa 84:5; Psa 42:6, cf. Isa 49:20; Jer 32:15. The distinguishing features of the Korahitic type of Psalm meet us in both Psalms in the most strong and vivid manner, viz., the being joyous and weeping with God's anointed, the praise of God the King, and the yearning after the services in the holy place. And there are, it is true, thoughts that have been coined by David which we here and there distinctly hear in them (cf. Psa 42:2., Psa 84:3, with Psa 63:2); but they are reproduced with a characteristic beauty peculiar to the author himself. We do not, therefore, in the least doubt that Psa 42:1-11 is the poem of a Korahitic Levite, who found himself in exile beyond the Jordan among the attendants of David, his exiled king.
Concerning Psa 43:1-5 Eusebius has said: ὅτι μέρος ἔοικεν εἶναι τοῦ πρὸ αὐτοῦ δεδήλωται ἔκ τε τῶν ὁμοίων ἐν ἀμφοτέροις λόγων καὶ ἐκ τῆς ἐμφεροῦς διανοίας, and an old Midrash reckons 147 Psalms, taking Psa 42:1 together as one, just as with Psa 9:1, Psa 32:1. The similarity of the situation, of the general impress, of the structure, and of the refrain, is decisive in favour of these Psalms, which are commonly reckoned as two, being one. The one Psalm consists of three parts: thrice his pain breaks forth into complaint, and is each time again overcome by the admonitory voice of his higher consciousness. In the depicting of the past and the future there is unmistakeable progress. And it is not until the third part (Psa 43:1-5) that complaint, resignation, and hope are perfected by the language of confident prayer which supervenes. The unity of the Psalms is not affected by the repetition of Psa 42:10 in Psa 43:2, since Psa 42:11 is also a repetition of Psa 42:4. Beside an edging in by means of the refrain, the poet is also fond of such internal links of connection. The third part has thereby come

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to consist of thirteen lines, whereas the other two parts consist of twelve lines each.
What a variegated pattern card of hypotheses modern criticism opens out before us in connection with this Psalm (Psa 42:1)! Vaihinger regards it as a song composed by one of the Levites who was banished by Athaliah. Ewald thinks that King Jeconiah, who was carried away to Babylon, may have composed the Psalm; and in fact, when (and this is inferred from the Psalm itself) on the journey to Babylon, he may have been detained just a night in the vicinity of Hermon. Reuss (in the Nouvelle Revue de Théologie, 1858) prefers to suppose it is one of those who were carried off with Jeconiah (among whom there were also priests, as Ezekiel). Hitzig, however, is no less decisive in his view that the author is a priest who was carried off in the direction of Syria at the time of the wars of the Seleucidae and Ptolemies; probably Onias III, high priest from 199 b.c., the collector of the Second Book of the Psalms, whom the Egyptians under the general Skopas carried away to the citadel of Paneas. Olshausen even here, as usual, makes Antiochus Epiphanes his watchword. In opposition to this positive criticism, Maurer adheres to the negative; he says: quaerendo elegantissimi carminis scriptore frustra se fatigant interpretes.  

Psalm 42

Verses 1-5

Psa 42:1-5 (Hebrew_Bible_42:2-6) The poet compares the thirsting of his soul after God to the thirsting of a stag. איּל (like other names of animals is epicoene, so that there is no necessity to adopt Böttcher's emendation כּעיּלת תערג) is construed with a feminine predicate in order to indicate the stag (hind) as an image of the soul. ערג is not merely a quiet languishing, but a strong, audible thirsting or panting for water, caused by prevailing drought, Psa 63:2; Joe 1:20; the signification desiderare refers back to the primary notion of inclinare (cf. Arab. ‘l - mı̂l, the act of inclining), for the primary meaning of the verb Arab. ‛rj is to be slanting, inclined or bent, out of which has been developed the signification of ascending and moving upwards, which is transferred in Hebrew to an upward-directed longing. Moreover, it is not with Luther (lxx, Vulgate and authorized version) to be rendered: as the (a) stag crieth, etc., but (and

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it is accented accordingly): as a stag, which, etc. אפיק = אפק is, according to its primary signification, a watercourse holding water (vid., Psa 18:16). By the addition of מים the full and flowing watercourse is distinguished from one that is dried up. על and אל point to the difference in the object of the longing, viz., the hind has this object beneath herself, the soul above itself; the longing of the one goes deorsum, the longing of the other sursum. The soul's longing is a thirsting לאל חי. Such is the name here applied to God (as in Psa 84:3) in the sense in which flowing water is called living, as the spring or fountain of life (Psa 36:10) from which flows forth a grace that never dries up, and which stills the thirst of the soul. The spot where this God reveals Himself to him who seeks Him is the sanctuary on Zion: when shall I come and appear in the presence of Elohim?! The expression used in the Law for the three appearings of the Israelites in the sanctuary at solemn feasts is אל־פני ה נראה or את־פני, Exo 23:17; Exo 34:23. Here we find instead of this expression, in accordance with the license of poetic brevity, the bare acc. localis which is even used in other instances in the definition of localities, e.g., Eze 40:44). Böttcher, Olshausen, and others are of opinion that אראה in the mind of the poet is to be read אראה, and that it has only been changed into אראה through the later religious timidity; but the avoidance of the phrase ראה פּני ה is explained from the fundamental assumption of the Tôra that a man could not behold God's פנים without dying, Exo 33:20. The poet now tells us in Psa 42:4 what the circumstances were which drove him to such intense longing. His customary food does not revive him, tears are his daily bread, which day and night run down upon his mouth (cf. Psa 80:6; Psa 102:20), and that בּאמר, when say to him, viz., the speakers, all day long, i.e., continually: Where is thy God? Without cessation, these mocking words are continually heard, uttered again and again by those who are found about him, as their thoughts, as it were, in the soul of the poet. This derision, in the Psalms and in the Prophets, is always the keenest sting of pain: Psa 79:10; Psa 115:2 (cf. Psa 71:11), Joe 2:17; Mic 7:10.
In this gloomy present, in which he is made a mock of, as one who is forsaken of God, on account of his trust in the faithfulness of the promises, he calls to remembrance the

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bright and cheerful past, and he pours out his soul within him (on the עלי used here and further on instead of בּי or בּקרבּי, and as distinguishing between the ego and the soul, vid., Psychol. S. 152; tr. p. 180), inasmuch as he suffers it to melt entirely away in pain (Job 30:16). As in Psa 77:4, the cohortatives affirm that he yields himself up most thoroughly to this bittersweet remembrance and to this free outward expression of his pain אלּה (haecce) points forwards; the כּי (quod) which follows opens up the expansion of this word. The futures, as expressing the object of the remembrance, state what was a habit in the time past. עבר frequently signifies not praeterire, but, without the object that is passed over coming into consideration, porro ire. סך (a collateral form of סך), properly a thicket, is figuratively (cf. Isa 9:17; Isa 10:34) an interwoven mass, a mixed multitude. The rendering therefore is: that I moved on in a dense crowd (here the distinctive Zinnor). The form אדּדּם is Hithpa., as in Isa 38:15, after the form הדּמּה from the verb דּדה, “to pass lightly and swiftly along,” derived by reduplication from the root דא (cf. Arab. d'ud'u), which has the primary meaning to push, to drive (ἐλαύνειν, pousser), and in various combinations of the ד (דא, Arab. dah, דח, Arab. da‛, דב, דף) expresses manifold shades of onward motion in lighter or heavier thrusts or jerks. The suffix, as in גּדלני = גּדל עמּי, Job 31:18 (Ges. §121, 4), denotes those in reference to whom, or connection with whom, this moving onwards took place, so that consequently אדּדּם includes within itself, together with the subjective notion, the transitive notion of אדדּם, for the singer of the Psalm is a Levite; as an example in support of this אדּדּם, vid., 2Ch 20:27., cf. v. 21. המון חוגג is the apposition to the personal suffix of this אדדם: with them, a multitude keeping holy-day. In Psa 42:6 the poet seeks to solace and encourage himself at this contrast of the present with the past: Why art thou thus cast down... (lxx ἵνα τί περίλυπος εἶ, κ. τ. λ., cf. Mat 26:38; Joh 12:27). It is the spirit which, as the stronger and more valiant part of the man, speaks to the soul as to the σκεῦος ἀσθενέστερον; the spiritual man soothes the natural man. The Hithpa. השׁתּוחח, which occurs only here and in Psa 43:1-5, signifies to bow one's self

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very low, to sit down upon the ground like a mourner (Psa 35:14; Psa 38:7), and to bend one's self downwards (Psa 44:26). המה (the future of which Ben-Asher here points ותּהמי, but Ben-Naphtali ותּהמּי), to utter a deep groan, to speak quietly and mumbling to one's self. Why this gnawing and almost desponding grief? I shall yet praise Him with thanksgiving, praise ישׁוּעות פּניו, the ready succour of His countenance turned towards me in mercy. Such is the text handed down to us. Although it is, however, a custom with the psalmists and prophets not to express such refrainlike thoughts in exactly the same form and words (cf. Psa 24:7, Psa 24:9; Psa 49:13, 21; Psa 56:5, Psa 56:11; Psa 59:10, 18), nevertheless it is to be read here by a change in the division both of the words and the verses, according to Psa 42:5 and Psa 43:5, ישׁוּעות פּני ואלהי, as is done by the lxx (Cod. Alex.), Syriac, Vulgate, and most modern expositors. For the words ישׁועות פניו, though in themselves a good enough sense (vid., e.g., Psa 44:4, Isa 64:9), produce no proper closing cadence, and are not sufficient to form a line of a verse.^[183]

Verses 6-11

Psa 42:6-11 (Hebrew_Bible_42:7-12) The poet here continues to console himself with God's help. God Himself is indeed dishonoured in him; He will not suffer the trust he has reposed in Him to go unjustified. True, עלי seems at the beginning of the line to be tame, but from עלי and אזכּרך, the beginning and end of the line, standing in contrast, עלי is made emphatic, and it is at the same time clear that על־כּן is not equivalent to אשׁר על־כּן - which Gesenius asserts in his Lexicon, erroneously referring to Psa 1:5; Psa 45:3, is a poetical usage of the language; an assertion for which, however, there is as little support as that כּי על־כּן in Num 14:43 and other passages is equivalent to על־כּן כּי. In all such passages, e.g., Jer 48:36, על־כּן means “therefore,” and the relationship of reason and consequence is reversed. So even here: within him his soul is bowed very low, and on account of this downcast condition he thinks continually of God, from whom he is separated. Even in Jon 2:8 this thinking upon God does not appear as the cause but as the consequence of pain. The “land of Jordan and of Hermonim” is not necessarily the northern mountain range together

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with the sources of the Jordan. The land beyond the Jordan is so called in opposition to ארץ לבנון, the land on this side. According to Dietrich (Abhandlungen, S. 18), חרמונים is an amplificative plural: the Hermon, as a peak soaring far above all lower summits. John Wilson (Lands of the Bible, ii. 161) refers the plural to its two summits. But the plural serves to denote the whole range of the Antilebanon extending to the south-east, and accordingly to designate the east Jordanic country. It is not for one moment to be supposed that the psalmist calls Hermon even, in comparison with his native Zion, the chosen of God. הר מצער, i.e., the mountain of littleness: the other member of the antithesis, the majesty of Zion, is wanting, and the מן which is repeated before הר is also opposed to this. Hitzig, striking out the מ of מהר, makes it an address to Zion: “because I remember thee out of the land of Jordan and of summits of Hermon, thou little mountain;” but, according to Psa 42:8, these words are addressed to Elohim. In the vicinity of Mitz‛are, a mountain unknown to us, in the country beyond Jordan, the poet is sojourning; from thence he looks longingly towards the district round about his home, and just as there, in a strange land, the wild waters of the awe-inspiring mountains roar around him, there seems to be a corresponding tumult in his soul. In Psa 42:8 he depicts the natural features of the country round about him - and it may remind one quite as much of the high and magnificent waterfalls of the lake of Muzêrı̂b as of the waterfall at the course of the Jordan near Paneas and the waters that dash headlong down the mountains round about - and in Psa 42:8 he says that he feels just as though all these threatening masses of water were following like so many waves of misfortune over his head (Tholuck, Hitzig, and Riehm). Billow follows billow as if called by one another (cf. Isa 6:3 concerning the continuous antiphon of the seraphim) at the roar (לקול as in Hab 3:16) of the cataracts, which in their terrible grandeur proclaim the Creator, God (lxx τῶν καταῤῥακτῶν σου) - all these breaking, sporting waves of God pass over him, who finds himself thus surrounded by the mighty works of nature, but taking no delight in them; and in them all he sees nothing but the mirrored image of the many afflictions which threaten to involve him in utter destruction (

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cf. the borrowed passage in that mosaic work taken from the Psalms, Jon 2:4).
He, however, calls upon himself in Psa 42:9 to take courage in the hope that a morning will dawn after this night of affliction (Psa 30:6), when Jahve, the God of redemption and of the people of redemption, will command His loving-kindness (cf. Psa 44:5, Amos; 3f.); and when this by day has accomplished its work of deliverance, there follows upon the day of deliverance a night of thanksgiving (Job 35:10): the joyous excitement, the strong feeling of gratitude, will not suffer him to sleep. The suffix of שׁירה is the suffix of the object: a hymn in praise of Him, prayer (viz., praiseful prayer, Hab 3:1) to the God of his life (cf. Sir. 23:4), i.e., who is his life, and will not suffer him to come under the dominion of death. Therefore will he say (אומרה), in order to bring about by prayer such a day of loving-kindness and such a night of thanksgiving songs, to the God of his rock, i.e., who is his rock (gen. apos.): Why, etc.? Concerning the different accentuation of למה here and in Psa 43:2, vid., on Psa 37:20 (cf. Psa 10:1). In this instance, where it is not followed by a guttural, it serves as a “variation” Hitzig); but even the retreating of the tone when a guttural follows is not consistently carried out, vid., Psa 49:6, cf. 1Sa 28:15 (Ew. §243, b). The view of Vaihinger and Hengstenberg is inadmissible, viz., that Psa 42:10 to Psa 42:11 are the “prayer,” which the psalmist means in Psa 42:9; it is the prayerful sigh of the yearning for deliverance, which is intended to form the burthen of that prayer. In some MSS we find the reading כּרצח instead of בּרצח; the בּ is here really synonymous with the כּ, it is the Beth essentiae (vid., Psa 35:2): after the manner of a crushing (cf. Eze 21:27, and the verb in Psa 62:4 of overthrowing a wall) in my bones, i.e., causing me a crunching pain which seethes in my bones, mine oppressors reproach me (חרף with the transfer of the primary meaning carpere, as is also customary in the Latin, to a plucking and stripping one of his good name). The use of ב here differs from its use in Psa 42:10; for the reproaching is not added to the crushing as a continuing state, but is itself thus crushing in its operation (vid., Psa 42:4). Instead of בּאמר we have here the easier form of expression בּאמרם; and in the refrain פּני ואלהי, which is also to be restored in Psa 42:6.

Psalm 43

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The Elohimic Judica (the introit of the so-called Cross or Passion Sunday which opens the celebritas Passionis), with which the supplicatory and plaintive first strophe of the Psalm begins, calls to mind the Jehovic Judica in Psa 7:9; Psa 26:1; Psa 35:1, Psa 35:24 : judge me, i.e., decide my cause (lxx κρῖνόν με, Symmachus κρῖνόν μοι). ריבה has the tone upon the ultima before the ריבי which begins with the half-guttural ר, as is also the case in Psa 74:22; Psa 119:154. The second prayer runs: vindica me a gente impia; מן standing for contra in consequence of a constr. praegnans. לא־חסיד is here equivalent to one practising no חסד towards men, that is to say, one totally wanting in that חסד, by which God's חסד is to be imitated and repaid by man in his conduct towards his fellow-men. There is some uncertainty whether by אישׁ one chief enemy, the leader of all the rest, is intended to be mentioned side by side with the unloving nation, or whether the special manner of his enemies is thus merely individualised. עולה means roguish, mischievous conduct, utterly devoid of all sense of right. In Psa 43:2 the poet establishes his petition by a twofold Why. He loves God and longs after Him, but in the mirror of his present condition he seems to himself like one cast off by Him. This contradiction between his own consciousness and the inference which he is obliged to draw from his afflicted state cannot remain unsolved. אלהי מעזּי, God of my fortress, is equivalent to who is my fortress. Instead of אלך we here have the form אתהלּך, of the slow deliberate gait of one who is lost in his own thoughts and feelings. The sting of his pain is his distance from the sanctuary of his God. In connection with Psa 43:3 one is reminded of Psa 57:4 and Exo 15:13, quite as much as of Psa 42:9. “Light and truth” is equivalent to mercy and truth. What is intended is the light of mercy or loving-kindness which is coupled with the truth of fidelity to the promises; the light, in which the will or purpose of love, which is God's most especial nature, becomes outwardly manifest. The poet wishes to be guided by these two angels of God; he desires that he may be brought (according to the Chethîb of the Babylonian text יבואוני, “let come upon me;” but the אל which follows does not suit this form) to the place where his God dwells and reveals Himself. “Tabernacles” is, as in Psa 84:2; Psa 46:5, an amplificative designation of the

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tent, magnificent in itself and raised to special honour by Him who dwells therein.

Verses 4-5

The poet, in anticipation, revels in the thought of that which he has prayed for, and calls upon his timorous soul to hope confidently for it. The cohortatives in Psa 43:4 are, as in Ps 39:14 and frequently, an apodosis to the petition. The poet knows no joy like that which proceeds from God, and the joy which proceeds from Him he accounts as the very highest; hence he calls God אל שׂמחת גּילי, and therefore he knows no higher aim for his longing than again to be where the fountainhead of this exultant joy is (Hos 9:5), and where it flows forth in streams (Psa 36:9). Removed back thither, he will give thanks to Him with the cithern (Beth instrum.). He calls Him אלהים אלהי, an expression which, in the Elohim-Psalms, is equivalent to יהוה אלהי in the Jahve-Psalms. The hope expressed in Psa 43:4 casts its rays into the prayer in Psa 43:3. In Psa 43:5, the spirit having taken courage in God, holds this picture drawn by hope before the distressed soul, that she may therewith comfort herself. Instead of wthmy, Psa 42:6, the expression here used, as in Ps 42:12, is וּמה־תּהמי. Variations like these are not opposed to a unity of authorship.

Psalm 44

A Litany of Israel, Hard Pressed by the Enemy, and Yet Faithful to Its God

2 ELOHIM, with our own ears have we heard, Our fathers have declared to us :

A work hast Thou wrought in their days, in the days of old.

3 Thou, — Thine own hand did drive out peoples and did

plant them, Did destroy nations and did spread them out.

4 For not by their own sword did they acquire the land, And their own arm did not obtain for them the victory; But Thy right hand, Thine ami, the light of Thy counte- nance, because Thou didst love them.

5 Thou, Thou art my King, Elohim : Command the full salvation of Jacob !

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6 By Thee do we push down our oppressors,

In Thy name do we tread down those who rise up against us.

7 For not in mine own bow do I trust,

And my sword doth not obtain for me the victory.

8 No indeed, Thou givest us the victory over our oppressors, And dost put to shame those who hate us.

9 In Elohim do we make our boast continually,

And to Thy name will we ever give thanks. (Sela.)

10 Nevertheless Thou hast cast off and pnt us to confusion, And wentesfnot forth with our armies ;

11 Thou madest us to turn back before the oppressor, And those who hate us spoiled just as they liked.

12 Thou gavest us up like sheep for consumption, And among the heathen didst Thou scatter us,

13 Thou didst sell Thy people for a mere nothing, And didst not set a high price upon them.

14 Thou didst make us a reproach to our neighbours,

A scorn and a derisiou to those who are round about u*.

15 Thou didst make us a proverb among the heathen, A shaking of the head among the peoples.

16 Continually is my confusion before me, And the shame of my face covereth me ;

17 Because of the voice of him who reproacheth and blas-

phemed), Because of the sight of the enemy and the revengeful.

18 All this is come upon us and we have not forgotten

Thee, And have not become faithless to Thy covenant.

19 Our heart has not turned back,

That our step should have declined from Thy path,

20 That Thou hast crushed us in the place of jackals, And didst cover us with the shadow of death.

21 If we had forgotten the name of our God, And stretched out our hands to a strange god :

22 Would not Elohim have searched it out?

For He knoweth the hidden things of the heart.

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23 No indeed, for Thy sake are we slain continually, "We are counted as sheep for the slaughter.

24 Awake then, why sleepest Thou, O Lord? Arouse Thyself, cast not off for ever !

25 Wherefore hidest Thou Thy face,

Why forgettest Thou our affliction and oppression 1

26 For our soul is bowed down to the dust, Our body cleaveth to the earth.

27 Oh arise for our help,

And redeem us, for Thy loving-kindness' sake.
The Korahitic Maskı̂l Psa 42:1-11, with its counterpart Psa 43:1-5, if followed by a second, to which a place is here assigned by manifold accords with Ps 42-43, viz., with its complaints (cf. PsPsa 44:26 with the refrain of Psa 43:1-5, Psa 42:1-11; Psa 44:10, Psa 44:24. with Psa 43:2; Psa 42:10), and prayers (cf. Psa 44:5 with Psa 43:3; Psa 42:9). The counterpart to this Psalm is Psa 85:1-13. Just as Ps 42-43 and Psa 84:1-12 form a pair, so do Ps 44 and Psa 85:1-13 as being Korahitic plaintive and supplicatory Psalms of a national character. Moreover, Psa 60:1-12 by David, Ps 80 by Asaph, and Ps 89 by Ethan, are nearest akin to it. In all these three there are similar lamentations over the present as contrasting with the former times and with the promise of God; but they do not contain any like expression of consciousness of innocence, a feature in which Ps 44 has no equal.
In this respect the Psalm seems to be most satisfactorily explained by the situation of the חסידים (saints), who under the leadership of the Maccabees defended their nationality and their religion against the Syrians and fell as martyrs by thousands. The war of that period was, in its first beginnings at least, a holy war of religion; and the nation which then went forth on the side of Jahve against Jupiter Olympius, was really, in distinction from the apostates, a people true to its faith and confession, which had to lament over God's doom of wrath in 1 Macc. 1:64, just as in this Psalm. There is even a tradition that it was a stated lamentation Psalm of the time of the Maccabees. The Levites daily ascended the pulpit (דוכן) and raised the cry of prayer: Awake, why sleepest Thou, O Lord?! These Levite criers praying for the interposition of God were called מעוררים (wakers). It is related in B. Sota 48a of

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Jochanan the high priest, i.e., John Hyrcanus (135-107 b.c.), that he put an end to these מעוררים, saying to them: “Doth the Deity sleep? Hath not the Scripture said: Behold the Keeper of Israel slumbereth not and sleepeth not!? Only in a time when Israel was in distress and the peoples of the world in rest and prosperity, only in reference to such circumstances was it said: Awake, why sleepest Thou, O Lord?”
Nevertheless many considerations are opposed to the composition of the Psalm in the time of the Maccabees. We will mention only a few. In the time of the Maccabees the nation did not exactly suffer any overthrow of its “armies” (Psa 44:10) after having gathered up its courage: the arms of Judah, of Jonathan, and of Simon were victorious, and the one defeat to which Hitzig refers the Psalm, viz., the defeat of Joseph and Azaria against Gorgias in Jamnia (1 Macc. 5:55ff.), was a punishment brought upon themselves by an indiscreet enterprise. The complaints in Psa 44:10. are therefore only partially explained by the evmnts of that time; and since a nation is a unit and involved as a whole, it is also surprising that no mention whatever is made of the apostates. But Ewald's reference of the Psalm to the time of the post-exilic Jerusalem is still more inadmissible; and when, in connection with this view, the question is asked, What disaster of war is then intended? no answer can be given; and the reference to the time of Jehoiachin, which Tholuck in vain endeavours to set in a more favourable light - a king who did evil in the eyes of Jahve, 2Ch 36:9, with which the descriptions of character drawn by Jeremiah, Jer 22:20-30, and by Ezekiel, Eze 19:1-14, fully accord - is also inadmissible. On the other hand, the position of the Psalm in the immediate neighbourhood of Psalms belonging to the time of Jehoshaphat, and also to a certain extent its contents, favours the early part of the reign of king Joash, in which, as becomes evident from the prophecy of Joel, there was no idolatry on the part of the people to be punished, and yet there were severe afflictions of the people to be bewailed. It was then not long since the Philistines and Arabs from the neighbourhood of the Cushites had broken in upon Judah, ransacked Jerusalem and sold the captive people of Judah for a mere song to the Greeks (2Ch 21:16., Joe 3:2-8). But this reference to contemporary

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history is also untenable. That unhappy event, together with others, belongs to the category of well-merited judgments, which came upon king and people in the reign of Jehoram; nor does the Psalm sound like a retrospective glance at the time of Jehoram from the standpoint of the time of Joash: the defeat of which it complains, is one that is now only just experienced.
Thus we seem consequently driven back to the time of David; and the question arises, whether the Psalm does not admit, with Psa 60:1-12, with which it forms a twin couple, of being understood as the offspring of a similar situation, viz., of the events which resulted from the Syro-Ammonitish war. The fact that a conflict with the foes of the kingdom in the south, viz., with the Edomites, was also mixed up with the wars with the Ammonites and their Syrian allies at that period, becomes evident from Psa 60:1. when compared with 2Sa 8:13, where the words ἐπάταξε τὴν Ἰδουμαίαν (lxx) have fallen out. Whilst David was contending with the Syrians, the Edomites came down upon the country that was denuded of troops. And from 1Ki 11:15 it is very evident that they then caused great bloodshed; for, according to that passage, Joab buried the slain and took fearful revenge upon the Edomites: he marched, after having slain them in the Valley of Salt, into Idumaea and there smote every male. Perhaps, with Hengstenberg, Keil, and others, the Psalm is to be explained from the position of Israel before this overthrow of the Edomites. The fact that in Psa 44:12 the nation complains of a dispersion among the heathen may be understood by means of a deduction from Amo 1:6, according to which the Edomites had carried on a traffic in captive Israelites. And the lofty self-consciousness, which finds expression in the Psalm, is after all best explained by the times of David; for these and the early part of the times of Solomon are the only period in the history of Israel when the nation as a whole could boast of being free and pure of all foreign influence in its worship. In the kindred Psa 60:1-12; 80 (also Ps 89), ), it is true this self-consciousness does not attain the same lofty expression in this respect Ps 40 stands perfectly alone: it is like the national mirroring of the Book of Job, and by reason of this takes a unique position in the range of Old Testament literature side

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by side with Lam. 3 and the deutero-Isaiah. Israel's affliction, which could not possibly be of a punitive character, resembles the affliction of Job; in this Psalm, Israel stands in exactly the same relation to God as Job and the “Servant of Jahve” in Isaiah, if we except all that was desponding in Job's complaint and all that was expiatory in the affliction of the Servant of Jahve. But this very self-consciousness does somewhat approximately find expression even in Psa 60:4. In that passage also no distinction is made between Israel and the God-fearing ones, and the battle, in which Israel is defeated, but not without hope of final victory, is a battle for the truth.
The charge has been brought against this Psalm, that it manifests a very superficial apprehension of the nature of sin, in consequence of which the writer has been betrayed into accusing God of unfaithfulness, instead of seeking for guilt in the congregation of Israel. This judgment is unjust. The writer certainly cannot mean to disown the sins of individuals, nor even this or that transgression of the whole people. but any apostasy on the part of the nation from its God, such as could account for its rejection, did not exist at that time. The supremacy granted to the heathen over Israel is, therefore, an abnormal state of things, and for this very reason the poet, on the ground of Israel's fidelity and of God's loving-kindness, prays for speedy deliverance. A Psalm born directly out of the heart of the New Testament church would certainly sound very differently. For the New Testament church is not a national community; and both as regards the relation between the reality and idea of the church, and as regards the relation between its afflictions and the motive and design of God, the view of the New Testament church penetrates far deeper. It knows that it is God's love that makes it conformable to the passion of Christ, in order that, being crucified unto the world, it may become through suffering partaker of the glory of its Lord and Head.

Verses 1-3

Psa 44:1-3 (Hebrew_Bible_44:2-4) The poet opens with a tradition coming down from the time of Moses and of Joshua which they have heard with their own ears, in order to demonstrate the vast distance between the character of the former times and the present, just

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as Asaph, also, in Psa 78:3, appeals not to the written but to the spoken word. That which has been heard follows in the oratio directa. Psa 44:3 explains what kind of “work” is intended: it is the granting of victory over the peoples of Canaan, the work of God for which Moses prays in Psa 90:16. Concerning ידך, vid., on Psa 3:5; Psa 17:14. The position of the words here, as in Psa 69:11; 83:19, leads one to suppose that ידך is treated as a permutative of אתּה, and consequently in the same case with it. The figure of “planting” (after Exo 15:17) is carried forward in ותּשׁלּחם; for this word means to send forth far away, to make wide-branching, a figure which is wrought up in Ps 80. It was not Israel's own work, but (כּי, no indeed, for [Germ. nein, denn]= imo) God's work: “Thy right hand and Thine arm and the light of Thy countenance,” they it was which brought Israel salvation, i.e., victory. The combination of synonyms ימינך וּזרועך is just as in Psa 74:11, Sir. 33:7, χείρα καὶ βραχίονα δεξιόν, and is explained by both the names of the members of the body as applied to God being only figures: the right hand being a figure for energetic interposition, and the arm for an effectual power that carries through the thing designed (cf. e.g., Psa 77:16; Psa 53:1), just as the light of His countenance is a figure for His loving-kindness which lights up all darkness. The final cause was His purpose of love: for (inasmuch as) Thou wast favourable to them (רצה as in Psa 85:2). The very same thought, viz., that Israel owes the possession of Canaan to nothing but Jahve's free grace, runs all through Deut. 9.

Verses 4-8

Psa 44:4-8 (Hebrew_Bible_44:5-9) Out of the retrospective glance at the past, so rich in mercy springs up (Psa 44:5) the confident prayer concerning the present, based upon the fact of the theocratic relationship which began in the time of the deliverance wrought under Moses (Deu 33:5). In the substantival clause אתּה הוּא מלכּי, הוּא is neither logical copula nor predicate (as in Psa 102:28; Deu 32:39, there equivalent to אתּה הוּא אשׁר, cf. 1Ch 21:17), but an expressive resumption of the subject, as in Isa 43:25; Jer 49:12; Neh 9:6., Ezr 5:11, and in the frequently recurring expression יהוה הוא האלהים; it is therefore to be rendered: Thou-He who (such an one) is my King. May He therefore, by virtue of His duty as king which He has voluntarily taken upon Himself, and of the

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kingly authority and power indwelling in Him, command the salvation of Jacob, full and entire (Ps 18:51; 53:7). צוּה as in Psa 42:9. Jacob is used for Israel just as Elohim is used instead of Jahve. If Elohim, Jacob's King, now turns graciously to His people, they will again be victorious and invincible, as Psa 44:6 affirms. נגּח with reference to קרן as a figure and emblem of strength, as in Psa 89:25 and frequently; קמינוּ equivalent to קמים עלינוּ. But only in the strength of God (בּך as in Psa 18:30); for not in my bow do I trust, etc., Psa 44:7. This teaching Israel has gathered from the history of the former times; there is no bidding defiance with the bow and sword and all the carnal weapons of attack, but Thou, etc., Psa 44:8. This “Thou” in הושׁעתּנוּ is the emphatic word; the preterites describe facts of experience belonging to history. It is not Israel's own might that gives them the supremacy, but God's gracious might in Israel's weakness. Elohim is, therefore, Israel's glory or pride: “In Elohim do we praise,” i.e., we glory or make our boast in Him; cf. הלּל על, Psa 10:3. The music here joins in after the manner of a hymn. The Psalm here soars aloft to the more joyous height of praise, from which it now falls abruptly into bitter complaint.

Verses 9-12

Psa 44:9-12 (Hebrew_Bible_44:10-13) Just as אף signifies imo vero (Psa 58:3) when it comes after an antecedent clause that is expressly or virtually a negative, it may mean “nevertheless, ho'moos,” when it opposes a contrastive to an affirmative assertion, as is very frequently the case with גּם or וגם. True, it does not mean this in itself, but in virtue of its logical relation: we praise Thee, we celebrate Thy name unceasingly - also (= nevertheless) Thou hast cast off. From this point the Psalm comes into closest connection with Psa 89:39, on a still more extended scale, however, with Psa 60:1-12, which dates from the time of the Syro-Ammonitish war, in which Psalm Psa 44:10 recurs almost word for word. The צבאות are not exactly standing armies (an objection which has been raised against the Maccabean explanation), they are the hosts of the people that are drafted into battle, as in Exo 12:41, the hosts that went forth out of Egypt. Instead of leading these to victory as their victorious Captain (2Sa 5:24), God leaves them to themselves and allows them to be smitten by the enemy. The enemy spoil למו, i.e., just as they like, without meeting with any resistance, to their

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hearts' content. And whilst He gives over (נתן as in Mic 5:2, and the first יתּן in Isa 41:2) one portion of the people as “sheep appointed for food,” another becomes a diaspora or dispersion among the heathen, viz., by being sold to them as slaves, and that בּלא־הון, “for not-riches,” i.e., for a very low price, a mere nothing. We see from Joe 3:3 in what way this is intended. The form of the litotes is continued in Psa 44:13: Thou didst not go high in the matter of their purchase-money; the rendering of Maurer is correct: in statuendis pretiis eorum. The ב is in this instance not the Beth of the price as in Psa 44:13, but, as in the phrase הלּל בּ, the Beth of the sphere and thereby indirectly of the object. רבּה in the sense of the Aramaic רבּי (cf. Pro 22:16, and the derivatives תּרבּית, מרבּית), to make a profit, to practise usury (Hupfeld), produces a though that is unworthy of God; vid., on the other hand, Isa 52:3. At the heads of the strophe stands (Psa 44:10) a perfect with an aorist following: ולא תצא is consequently a negative ותּצא. And Psa 44:18, which sums up the whole, shows that all the rest is also intended to be retrospective.

Verses 13-16

Psa 44:13-16 (Hebrew_Bible_44:14-17) To this defeat is now also added the shame that springs out of it. A distinction is made between the neighbouring nations, or those countries lying immediately round about Israel (סביבות, as in the exactly similar passage Psa 79:4, cf. Psa 80:7, which closely resembles it), and the nations of the earth that dwell farther away from Israel. משׁל is here a jesting, taunting proverb, and one that holds Israel up as an example of a nation undergoing chastisement (vid., Hab 2:6). The shaking of the head is, as in Psa 22:8, a gesture of malicious astonishment. In נגדּי תּמיד (as in Psa 38:18) we have both the permanent aspect or look and the perpetual consciousness. Instead of “shame covers my face,” the expression is “the shame of my face covers me,” i.e., it has overwhelmed my entire inward and outward being (cf. concerning the radical notions of בּושׁ, Ps 6:11, and חפר, Psa 34:6). The juxtaposition of “enemy and revengeful man” has its origin in Psa 8:3. In Psa 44:17 מקּול and מפּני alternate; the former is used of the impression made by the jeering voice, the other of the impression produced by the enraged mien.

Verses 17-21

Psa 44:17-21 (Hebrew_Bible_44:18-22) If Israel compares its conduct towards God with this its lot, it cannot possibly regard it as a punishment

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that it has justly incurred. Construed with the accusative, בּוא signifies, as in Psa 35:8; Psa 36:12, to come upon one, and more especially of an evil lot and of powers that are hostile. שׁקּר, to lie or deceive, with בּ of the object on whom the deception or treachery is practised, as in Psa 89:34. In Psa 44:19 אשּׁוּר is construed as fem., exactly as in Job 31:8; the fut. consec. is also intended as such (as e.g., in Job 3:10; Num 16:14): that our step should have declined from, etc.; inward apostasy is followed by outward wandering and downfall. This is therefore not one of the many instances in which the לא of one clause also has influence over the clause that follows (Ges. §152, 3). כּי, Psa 44:20, has the sense of quod: we have not revolted against Thee, that Thou shouldest on that account have done to us the thing which is now befallen us. Concerning תּנּיּם vid., Isa 13:22. A “place of jackals” is, like a habitation of dragons (Jer 10:22), the most lonesome and terrible wilderness; the place chosen was, according to this, an inhospitable מדבר, far removed from the dwellings of men. כּסּה is construed with על of the person covered, and with בּ of that with which (1Sa 19:13) he is covered: Thou coveredst us over with deepest darkness (vid., Psa 23:4). אם, Psa 44:21, is not that of asseveration (verily we have not forgotten), but, as the interrogatory apodosis Psa 44:22 shows, conditional: if we have (= should have) forgotten. This would not remain hidden from Him who knoweth the heart, for the secrets of men's hearts are known to Him. Both the form and matter here again strongly remind one of Job 31, more especially Job 31:4; cf. also on תּעלמות, Job 11:6; Job 28:11.

Verses 22-26

Psa 44:22-26 (Hebrew_Bible_44:23-27) The church is not conscious of any apostasy, for on the contrary it is suffering for the sake of its fidelity. Such is the meaning intended by כּי, Psa 44:23 (cf. Psa 37:20). The emphasis lies on עליך, which is used exactly as in Psa 69:8. Paul, in Rom 8:36, transfers this utterance to the sufferings of the New Testament church borne in witnessing for the truth, or I should rather say he considers it as a divine utterance corresponding as it were prophetically to the sufferings of the New Testament church, and by anticipation, coined concerning it and for its use, inasmuch as he cites it with the words καθὼς γέγραπται. The suppliant cries עוּרה and הקיצה are Davidic, and found in his earlier Ps; Psa 7:7; Psa 35:23; Psa 59:5., cf. [[Bible_(King_James)/Psalms|Psa 78:

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65]]. God is said to sleep when He does not interpose in whatever is taking place in the outward world here below; for the very nature of sleep is a turning in into one's own self from all relationship to the outer world, and a resting of the powers which act outwardly. The writer of our Psalm is fond of couplets of synonyms like ענינוּ ולחצנוּ in Psa 44:25; cf. Psa 44:4, ימינך וּזרועך. Psa 119:25 is an echo of Psa 44:26. The suppliant cry קוּמה (in this instance in connection with the עזרתה which follows, it is to be accented on the ultima) is Davidic, Psa 3:8; Psa 7:7; but originally it is Mosaic. Concerning the ah of עזרתה, here as also in Psa 63:8 of like meaning with לעזרתי, Psa 22:20, and frequently, vid., on Psa 3:3. Marriage Song in Honour of the Peerless King

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To a Korahitic Maskı̂l  is appended a song of the same name, and likewise bearing a royal impress after the style of the Korahitic productions. But whilst in Psa 44:5 the words “Thou, Thou art my King, Elohim,” are addressed in prayer to the God of Israel, in this Psalm the person of the king who is celebrated is a matter of doubt and controversy. The Epistle to the Hebrews (Heb 1:8) proceeds on the assumption that it is the future Christ, the Son of God. It is supported in this view by a tradition of the ancient synagogue, in accordance with which the Targumist renders Psa 45:3, “Thy beauty, O King Messiah, is greater than that of the children of men.” This

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Messianic interpretation must be very ancient. Just as Eze 21:32 refers back to שׁילה, Gen 49:10, גּבּור אל among the names of the Messiah in Isa 9:5 (cf. Zec 12:8) refers back in a similar manner to Ps 45. And whilst the reception of the Song of Songs into the canon admits of being understood even without the assumption of any prophetically allegorical meaning in it, the reception of this Psalm without any such assumption is unintelligible. But this prophetically Messianic sense is therefore not the original meaning of the Psalm. The Psalm is a poem composed for some special occasion the motive of which is some contemporary event. The king whom it celebrates was a contemporary of the poet. If, however, it was a king belonging to David's family, then he was a possessor of a kingship to which were attached, according to 2 Sam. 7, great promises extending into the unlimited future, and on which, consequently, hung all the prospects of the future prosperity and glory of Israel; and the poet is therefore fully warranted in regarding him in the light of the Messianic idea, and the church is also fully warranted in referring the song, which took its rise in some passing occasion, as a song for all ages, to the great King of the future, the goal of its hope. Moreover, we find only such poems of an occasional and individual character received into the Psalter, as were adapted to remain in constant use by the church as prayers and spiritual songs.
With respect to the historical occasion of the song, we adhere to the conjecture advanced in our commentary on Canticles and on the Epistle to the Hebrews, viz., that it was composed in connection with the marriage of Joram of Judah with Athaliah. The reference to the marriage of Ahab of Israel with Jezebel of Tyre, set forth by Hitzig, is at once set aside by the fact that the poet idealizes the person celebrated, as foreshadowing the Messiah, in a way that can only be justified in connection with a Davidic king. It could more readily be Solomon the king of Israel, whose appearance was fair as that of a woman, but majestic as that of a hero.^[184]
Even to the present day several interpreters^[185] explain the Psalm of Solomon'

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s marriage with the daughter of Pharaoh; but the entire absence of any mention of Egypt is decisive against this view. Hence Hupfeld imagines a daughter of Hiram to be the bride, by reference to the Zidonian Ashtôreth which is mentioned among Solomon's strange gods (1Ki 11:5, 1Ki 11:33). But the fact that the king here celebrated is called upon to go forth to battle, is also strange, whilst the glory of Solomon consists in his being, in accordance with his name, the Prince of Peace, or אישׁ מנוּחה, 1Ch 22:9. Further, the wish is expressed for him that he may have children who shall take the place of his ancestors: Solomon, however, had a royal father, but not royal fathers; and there is the less ground for any retrospective reference to the princes of Judah as Solomon's ancestors (which Kurtz inclines to), since of these only one, viz., Nahshon, occurs among the ancestry of David.
All this speaks against Solomon, but just with equal force in favour of Joram, as being the king celebrated. This Joram is the son of Jehoshaphat, the second Solomon of the Israelitish history. He became king even during the lifetime of his pious father, under whom the Salomonic prosperity of Israel was revived (cf. 2Ch 18:1 with Psa 21:3, 2Ki 8:16, and Winer's Realwörterbuch under Jehoram); he was also married to Athaliah during his father's lifetime; and it is natural, that just at that time, when Judah had again attained to the height of the glory of the days of Solomon, the highest hopes should be gathered around these nuptials. This explains the name שׁגל which the queen bears, - a name that is elsewhere Chaldaean (Dan 5:2.) and Persian (Neh 2:6), and is more North-Palestinian^[186] than Jewish; for Athaliah sprang from the royal family of Tyre, and was married by Joram out of the royal family of Israel. If she is the queen, then the exhortation to forget her people and her father's house has all the greater force. And it becomes intelligible why the homage of Tyre in particular, and only of Tyre, is mentioned. The Salomonic splendour of Asiatic perfumes and costly things is thus quite as easily explained as by referring the Psalm to Solomon. For even Jehoshaphat had turned his attention to

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foreign wares, more especially Indian gold; he even prepared a fleet for the purpose of going to Ophir, but, ere it started, it was wrecked in the harbour of Ezion-geber (1Ki 22:48-50; 2Ch 20:35.). And Solomon, it is true, had a throne of ivory (1Ki 10:18), and the Salomonic Song of Songs (Sol 7:5) makes mention of a tower of ivory; but he had no ivory palace; whereas the mention of היכלי־שׁן in our Psalm harmonizes surprisingly with the fact that Ahab, the father of Athaliah, built a palace of ivory (בּית־שׁן), which the Book of Kings, referring to the annals, announces as something especially worthy of note, 1Ki 22:39 (cf. Amo 3:15, בּתּי השּׁן).
But why should not even Joram, at a crisis of his life so rich in hope, have been a type of the Messiah? His name is found in the genealogy of Jesus Christ, Mat 1:8. Joram and Athaliah are among the ancestors of our Lord. This significance in relation to the history of redemption is still left them, although they have not realized the good wishes expressed by the poet at the time of their marriage, just as in fact Solomon also began in the spirit and ended in the flesh. Joram and Athaliah have themselves cut away all reference of the Psalm to them by their own godlessness. It is with this Psalm just as it is with the twelve thrones upon which, according to the promise, Mat 19:28, the twelve apostles shall sit and judge the twelve tribes of Israel. This promise was uttered even in reference to Judas Iscariot. One of the twelve seats belonged to him, but he has fallen away from it. Matthias became heir to the throne of Judas Iscariot, and who has become the heir to the promises in this Psalm? All the glorious things declared in the Psalm depend upon this as the primary assumption, as essential to their being a blessing and being realized, viz., that the king whom it celebrates should carry out the idea of the theocratic kingship. To the Old Testament prophecy and hope, more especially since the days of Isaiah, the Messiah, and to the New Testament conception of the fulfilment of prophecy Jesus Christ, is the perfected realization of this idea.
The inscription runs: To the Precentor, upon Lilies, by the Benê-Korah, a meditation, a song of that which is lovely. Concerning Maskı̂l, vid., on Psa 32:1. שׁושׁן is the name for the (six-

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leafed) lily,^[187] that is wide-spread in its use in the East; it is not the (five-leafed) rose, which was not transplanted into Palestine until a much later period. In על־שׁשׁנּים Hengstenberg sees a symbolical reference to the “lovely brides” mentioned in the Psalm. Luther, who renders it “concerning the roses,” understands it to mean the rosae futurae of the united church of the future. We would rather say, with Bugenhagen, Joh. Gerhard, and other old expositors, “The heavenly Bridegroom and the spiritual bride, they are the two roses or lilies that are discoursed of in this Psalm.” But the meaning of על־שׁשׁנים must be such as will admit of the inscribed על־שׁוּשׁן עדוּת, Psa 60:1, and עדוּת על־שׁשׁנּים (which is probably all one expression notwithstanding the Athnach), Psa 80:1, being understood after the analogy of it. The preposition על (אל) forbids our thinking of a musical instrument, perhaps lily-shaped bells.^[188]
There must therefore have been some well-known popular song, which began with the words “A lily is the testimony...” or “Lilies are the testimonies (עדות)...;” and the Psalm is composed and intended to be sung after the melody of this song in praise of the Tôra.^[189]
It is questionable whether ידידת (Origen ιδιδωθ, Jerome ididoth) in the last designation of the Psalm is to be taken as a collateral form of ידידת (love, and metonymically an object of love, Jer 12:7), or whether we are to explain it after the analogy of צחות, Isa 32:4, and נכחות, Isa 26:10 : it is just on this neuter use of the plur. fem. that the interchange which sometimes occurs of ōth with ūth in an abstract signification (Ew. §165, c) is based. In the former case it ought to be rendered a song of love (Aquila ᾀσμα προσφιλίας); in the latter, a song of that which is beloved, i.e., lovely, or lovable, and this is the more natural rendering. The adjective ידיד signified beloved, or even (Psa 84:2) lovable. It is things that are loved, because exciting love, therefore lovely,

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most pleasing things, which, as שׁיר ידידת says, form the contents of the song. שׁיר ידידת does not signify a marriage-song; this would be called שׁיר חתנּה (cf. Psa 30:1). Nor does it signify a secular erotic song, instead of which the expression שׁיר עגבים, שׁיר דּודים, would have been used. ידיד is a noble word, and used of holy love.

Psalm 45

Verses 1-2

Psa 45:1-2 (Hebrew_Bible_45:2-3) The verb רחשׁ, as מרחשׁת shows, signifies originally to bubble up, boil, and is used in the dialects generally of excited motion and lively excitement; it is construed with the accusative after the manner of verbs denoting fulness, like the synonymous נבע, Psa 119:171 (cf. Talmudic לשׁונך תרחישׁ רננות, let thy tongue overflow with songs of praise). Whatever the heart is full of, with that the mouth overflows; the heart of the poet gushes over with a “good word.” דּבר is a matter that finds utterance and is put into the form of words; and טּוב describes it as good with the collateral idea of that which is cheerful, pleasing, and rich in promise (Isa 52:7; Zec 1:13). The fact that out of the fulness and oppression of his heart so good a word springs forth, arises from the subject in which now his whole powers of mind are absorbed: I am saying or thinking (אני pausal form by Dechî, in order that the introductory formula may not be mistaken), i.e., my purpose is: מעשׁי למלך, my works or creations (not sing., but plur., just as also מקני in Exo 17:3; Num 20:19, where the connection leads one to expect the plural) shall be dedicated to the king; or even: the thought completely fills me, quite carries me away, that they concern or have reference to the king. In the former case למלך dispenses with the article because it is used after the manner of a proper name (as in Psa 21:2; Psa 72:1); in the latter, because the person retires before the office of dignity belonging to it: and this we, in common with Hitzig, prefer on account of the self-conscious and reflecting אמר אני by which it is introduced. He says to himself that it is a king to whom his song refers; and this lofty theme makes his tongue so eloquent and fluent that it is like the style of a γραμματεὺς ὀξύγραφος. Thus it is correctly rendered by the lxx; whereas סופר מהיר as an epithet applied to Ezra (Ezr 7:6) does not denote a rapid writer, but a learned or skilled scribe.

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Rapidly, like the style of an agile writer, does the tongue of the poet move; and it is obliged to move thus rapidly because of the thoughts and words that flow forth to it out of his heart. The chief thing that inspires him is the beauty of the king. The form יפיפית, which certainly ought to have a passive sense (Aquila κάλλει ἐκαλλίωθης), cannot be explained as formed by reduplication of the first two radicals of the verb יפה (יפי); for there are no examples to be found in support of quinqueliterals thus derived. What seems to favour this derivation is this, that the legitimately formed Pealal יפיפה (cf. the adjective יפהפי = יפיפי, Jer 46:20) is made passive by a change of vowels in a manner that is altogether peculiar, but still explicable in connection with this verb, which is a twofold weak verb. The meaning is: Thou art beyond compare beautifully fashioned, or endowed with beauty beyond the children of men. The lips are specially singled out from among all the features of beauty in him. Over his lips is poured forth, viz., from above, חן (gracefulness of benevolence), inasmuch as, even without his speaking, the form of his lips and each of their movements awakens love and trust; it is evident, however, that from such lips, full of χάρις, there must proceed also λόγοι τῆς χάριτος (Luk 4:22; Ecc 10:12). In this beauty of the king and this charm of his lips the psalmist sees a manifestation of the everlasting blessing of God, that is perceptible to the senses. It is not to be rendered: because Elohim hath blessed thee for ever. The assertion that על־כּן is used in some passages for על־כּן אשׁר cannot be proved (vid., on Psa 42:7). But the meaning of the psalmist is, moreover, not that the king, because he is so fair and has such gracious lips, is blessed of God. If this were the idea, then the noble moral qualities of which the beauty of this king is the transparent form, ought to be more definitely expressed. Thus personally conceived, as it is here, beauty itself is a blessing, not a ground for blessing. The fact of the matter is this, beauty is denoted by על־כן as a reason for the blessing being known or recognised, not as a reason why the king should be blessed. From his outward appearance it is at once manifest that the king is one who is blessed by God, and that blessed for ever. The psalmist could not but know that “grace is deceitful and beauty vain” (Pro 31:30), therefore the beauty of this king was in his

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eyes more than mere earthly beauty; it appears to him in the light of a celestial transfiguration, and for this very reason as an imperishable gift, in which there becomes manifest an unlimited endless blessing.

Verses 3-5

Psa 45:3-5 (Hebrew_Bible_44:4-6) In the ever blessed one the greatest strength and vigour are combined with the highest beauty. He is a hero. The praise of his heroic strength takes the form of a summons to exert it and aid the good in obtaining the victory over evil. Brightness and majesty, as the objects to חגור, alternating with the sword, are not in apposition to this which is their instrument and symbol (Hengstenberg), but permutatives, inasmuch as חגור is zeugmatically referable to both objects: the king is (1) to gird himself with his sword, and (2) to surround himself with his kingly, God-like doxa. הוד והדר is the brilliancy of the divine glory (Psa 96:6), of which the glory of the Davidic kingship is a reflection (Psa 21:6); mentioned side by side with the sword, it is, as it were, the panoply that surrounds the king as bright armour. In Psa 45:5 והדרך, written accidentally a second time, is probably to be struck out, as Olshausen and Hupfeld are of opinion. Hitzig points it והדרך, “and step forth;” but this is not Hebrew. As the text runs, wa - hadārcha (with Legarme preceded by Illuj, vid., Accentsystem xiii. §8c, 9) looks as though it were repeated out of Psa 45:4 in the echo-like and interlinked style that we frequently find in the songs of degrees, e.g., Psa 121:1-2; and in fact repeated as an accusative of more exact definition (in the same bold manner as in Psa 17:13-14) to צלח, which, like Arab. ṣlḥ, starting from the primary notion of cleaving, breaking through, pressing forward, comes to have the notion of carrying anything through prosperously, of being successful, pervadere et bene procedere (cf. the corresponding development of signification in Arab. flḥ , 'flḥ), and, according to Ges. §142, rem. 1, gives to רכב the adverbial notion of that which is effectual (victorious) or effective and successful. We cannot determine whether רכב is here intended to say vehi curru or vehi equo; but certainly not upon a mule or an ass (1Ki 1:33; Zec 9:9), which are the beasts ridden in a time of peace. The king going forth to battle either rides in a war-chariot (like Ahab and Jehoshaphat, 1 Kings 22), or upon a war-horse, as in Rev 19:11

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the Logos of God is borne upon a white horse. That which he is to accomplish as he rides forth in majesty is introduced by על־דּבר (for the sake of, on account of), which is used just as in Psa 79:9, 2Sa 18:5. The combination ענוה־צדק-is very similar to עריה־בשׁת, Mic 1:11 (nakedness - ignominy = ignominious nakedness), if ענוה = ענוה is to be taken as the name of a virtue. The two words are then the names of virtues, like אמת (truth = veracity, which loves and practises that which is true and which is hostile to lying, falseness, and dissimulation); and whereas צדק ענוה would signify meek righteousness, and צדק ענות, righteousness meekness, this conjunction standing in the middle between an addition and an asyndeton denotes meekness and righteousness as twin-sisters and reciprocally pervasive. The virtues named, however, stand for those who exemplify them and who are in need of help, on whose behalf the king is called upon to enter the strife: the righteous, if they are at the same time ענוים (עניּים), are doubly worthy and in need of his help. Nevertheless another explanation of ענוה presents itself, and one that is all the more probable as occurring just in this Psalm which has such a North-Palestinian colouring. The observation, that North-Palestinian writers do not always point the construct state with ath, in favour of which Hitzig, on Psa 68:29, wrongly appeals to Hos 10:6; Job 39:13, but rightly to Jdg 7:8; Jdg 8:32 (cf. Deu 33:4, Deu 33:27), is perfectly correct. Accordingly ענוה may possibly be equivalent to ענות, but not in the signification business, affair = ענין, parallel with דּבר, but in the signification afflictio (after the form ראוה, Eze 28:17); so that it may be rendered: in order to put a stop to the oppression of righteousness or the suffering of innocence. The jussive ותורך, like ויתאו in Psa 45:12, begins the apodosis of a hypothetical protasis that is virtually there (Ew. §347, b): so shall thy right hand teach thee, i.e., lead thee forth and cause thee to see terrible things, i.e., awe-inspiring deeds.
But in Psa 45:6 both summons and desire pass over into the expression of a sure and hopeful prospect and a vision, in which that which is to be is present to the mind: thine arrows are sharpened, and therefore deadly to those whom they hit; peoples shall fall (יפּלוּ)^[190] under thee, i.e., so that thou passest

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over them as they lie upon the ground; in the heart of the enemies of the king, viz., they (i.e., the arrows) will stick. The harsh ellipse is explained by the fact of the poet having the scene of battle before his mind as though he were an eye-witness of it. The words “in the heart of the king's enemies” are an exclamation accompanied by a pointing with the finger. Thither, he means to say, those sharp arrows fly and smite. Crusius' explanation is similar, but it goes further than is required: apostrophe per prosopopaeiam directa ad sagittas quasi jubens, quo tendere debeant. We are here reminded of Psa 110:2, where a similar בּקרב occurs in a prophetico-messianic connection. Moreover, even according to its reference to contemporary history the whole of this strophe sounds Messianic. The poet desires that the king whom he celebrates may rule and triumph after the manner of the Messiah; that he may succour truth and that which is truly good, and overcome the enmity of the world, or, as Psa 2:1-12 expresses it, that the God-anointed King of Zion may shatter everything that rises up in opposition with an iron sceptre. This anointed One, however, is not only the Son of David, but also of God. He is called absolutely בּר, ὁ υἱὸς. Isaiah calls Him, even in the cradle, אל גּבּור, Isa 9:5, cf. Isa 10:21. We shall not, therefore, find it to be altogether intolerable, if the poet now addresses him as אלהים, although the picture thus far sketched is thoroughly human in all its ideality.

Verses 6-7

Psa 45:6-7 (Hebrew_Bible_45:7-8) In order to avoid the addressing of the king with the word Elohim, Psa 45:6 has been interpreted, (1) “Thy throne of God is for ever and ever,”, - a rendering which is grammatically possible, and, if it were intended to be expressed, must have been expressed thus (Nagelsbach, §64, g); (2) “Thy throne is God (= divine) for ever and ever;” but it cannot possibly be so expressed after the analogy of “the altar of wood = wooden” (cf. Psa 45:9), or “the time is showers of rain = rainy” (Ezr 10:13), since God is neither the substance of the throne, nor can the throne itself be regarded as a representation or figure of God: in this case the predicative Elohim

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would require to be taken as a genitive for אלהים כּסּא, which, however, cannot possibly be supported in Hebrew by any syntax, not even by 2Ki 23:17, cf. Ges. §110, 2, b. Accordingly one might adopt the first mode of interpretation, which is also commended by the fact that the earthly throne of the theocratic king is actually called יהוה כסא in 1Ch 29:23. But the sentence “thy throne of God is an everlasting one” sounds tautological, inasmuch as that which the predicate asserts is already implied in the subject; and we have still first of all to try whether אלהים cannot, with the lxx ὁ θρόνος σου, ὁ Θεὸς, εἰς αἰῶνα αἰῶνος, be taken as a vocative. Now, since before everything else God's throne is eternal (Psa 10:16; Lam 5:19), and a love of righteousness and a hatred of evil is also found elsewhere as a description of divine holiness (Psa 5:5; Psa 61:8), אלהים would be obliged to be regarded as addressed to God, if language addressed to the king did not follow with על־כּן. But might אלהים by any possibility be even addressed to the king who is here celebrated? It is certainly true that the custom with the Elohim-Psalms of using Elohim as of equal dignity with Jahve is not favourable to this supposition; but the following surpassing of the אלהים by אלהים אלהיך renders it possible. And since elsewhere earthly authorities are also called אלהים, Exo 21:6; Exo 22:7., Psa 82:1-8, cf. Psa 138:1, because they are God's representatives and the bearers of His image upon earth, so the king who is celebrated in this Psalm may be all the more readily styled Elohim, when in his heavenly beauty, his irresistible doxa or glory, and his divine holiness, he seems to the psalmist to be the perfected realization of the close relationship in which God has set David and his seed to Himself. He calls him אלהים, just as Isaiah calls the exalted royal child whom he exultingly salutes in Psa 9:1-6, אל־גּבּור. He gives him this name, because in the transparent exterior of his fair humanity he sees the glory and holiness of God as having attained a salutary of merciful conspicuousness among men. At the same time, however, he guards this calling of the king by the name Elohim against being misapprehended by immediately distinguishing the God, who stands above him, from the divine king by the words “Elohim, thy God,” which, in the Korahitic Psalms, and in the Elohimic Psalms in general, is equivalent to Jahve,

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thy God” (Psa 43:4; 48:15; Psa 50:7); and the two words are accordingly united by Munach.^[191]
Because the king's sceptre is a “sceptre of uprightness” (cf. Isa 11:4), because he loves righteousness and consequently (fut. consec.) hates iniquity, therefore God, his God, has anointed him with the oil of joy (Isa 61:3; cf. on the construction Amo 6:6) above his fellows. What is intended is not the anointing to his office (cf. Psa 89:21 with Act 10:38) as a dedication to a happy and prosperous reign, but that God has poured forth upon him, more especially on this his nuptial day, a superabundant joy, both outwardly and in his spirit, such as He has bestowed upon no other king upon the face of the earth. That he rises high above all those round about him is self-evident; but even among his fellows of royal station, kings like himself, he has no equal. It is a matter of question whether the writer of the Epistle to the Hebrews (Heb 1:8) has taken the first ὁ Θεὸς of the expression ὁ Θεὸς ὁ Θεὸς σου as a vocative. Apollinaris does not seem so to have understood him; for he renders it τοὔνεκά σοι Θεὸς αὐτὸς ἑὴν περίχηευεν ἀλοιφήν χηρίσας τερπωλῆς μετόχηοις παρὰ πάντας ἐλαίῳ, and the Greek expositors also take ὁ Θεὸς here as a nominative.

Verses 8-9

Psa 45:8-9 (Hebrew_Bible_45:9-10) The song of that which is lovely here reaches the height towards which it aspires from the beginning. It has portrayed the lovely king as a man, as a hero, and as a divine ruler; now it describes him as a bridegroom on the day of his nuptials. The sequence of the thoughts and of the figures corresponds to the history of the future. When Babylon is fallen, and the hero riding upon a white horse, upon whom is inscribed the name “King of kings and Lord of lords,” shall have smitten the hostile nations with the sword that goeth out of His mouth, there then follows the marriage of the Lamb, for which the way has been prepared by these avenging victories (Rev 19:7.). It is this final ga'mos

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which the Psalm, as a song of the congregation, when the light was dawning upon the Old Testament church, sees by anticipation, and as it were goes forth to meet it, rejoicing to behold it afar off. The king's garments are so thoroughly scented with costly spices that they seem to be altogether woven out of them. And מנּי out of the ivory palaces enchant him. This מנּי has been taken mostly, according to Isa 59:18 (cf. also Isa 52:6), as a repetition of the מן: “out of ivory palaces, whence they enchant thee.” But this repetition serves no special purpose. Although the apocopated plural in ı̂, instead of ı̂m, is controvertible in Biblical Hebrew (vid., on Psa 22:17; 2Sa 22:44), still there is the venture that in this instance מנּי is equivalent to מנּים, the music of stringed instruments (Psa 150:4); and if in connection with any Psalm at all, surely we may venture in connection with this Psalm, which in other respects has such an Aramaic or North-Palestinian colouring, to acknowledge this apocope, here perhaps chosen on account of the rhythm. In accordance with our historical rendering of the Psalm, by the ivory palaces are meant the magnificent residences of the king, who is the father of the bride. Out of the inner recesses of these halls, inlaid within with ivory and consequently resplendent with the most dazzling whiteness, the bridegroom going to fetch his bride, as he approaches and enters them, is met by the sounds of festive music: viewed in the light of the New Testament, it is that music of citherns or harps which the seer (Rev 14:2) heard like the voice of many waters and of mighty thunder resounding from heaven. The Old Testament poet imagines to himself a royal citadel that in its earthly splendour far surpasses that of David and of Solomon. Thence issues forth the sound of festive music zealous, as it were, to bid its welcome to the exalted king.
Even the daughters of kings are among his precious ones. יקר is the name for that which is costly, and is highly prized and loved for its costliness (Pro 6:26). The form בּיקּרותיך resembles the form ליקּהת, Pro 30:17, in the appearance of the i and supplanting the Sheba mobile, and also in the Dag. dirimens in the ק (cf. עקּבי, Gen 49:17; מקּדשׁ, Exo 15:17).^[192]
Now, however, he has chosen for himself his own proper wife, who is here called by a name commonly used of Chaldaean and Persian queens, and, as it seems (cf. on Jdg 5:30), a North-Palestinian name, שׁגל,^[193] instead of גּבירה. From the fact that, glittering with gold of Ophir, she has taken the place of honour at the right hand of the king (נצּבה, 3rd praet., not part.), it is evident that her relationship to the king is at this time just in the act of being completed. Who are those daughters of kings and who is this queen standing in closest relationship to the king? The former are the heathen nations converted to Christ, and the latter is the Israel which is remarried to God in Christ, after the fulness of the heathen is come in. It is only when Israel is won to Him, after the fulness of the heathen is come in (Rom 11:25), that the morning of the great day will dawn, which this Psalm as a song of the church celebrates. בּנות מלכים cannot certainly, like בּת־צר, be a personificative designation of heathen kingdoms, although שׁגל is the believing Israel conceived of as one person. It is actually kings' daughters as the representatives of their nations that are intended; and the relation of things is just the same here as in Isa 49:23, where, of the Israelitish church of the future, it is predicted that kings shall be its foster-fathers and their princesses its nursing-mothers.

Verses 10-12

Psa 45:10-12 (Hebrew_Bible_45:

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11-13) The poet next turns to address the one bride of the king, who is now honoured far above the kings' daughters. With שׁמעי he implores for himself a hearing; by ראי yb ;gni he directs her eye towards the new relationship into which she is just entering; by הטּי אזנך he bespeaks her attention to the exhortation that follows; by בּת he puts himself in a position in relation to her similar to that which the teacher and preacher occupies who addresses the bridal pair at the altar. She is to forget her people and her father's house, to sever her natural, inherited, and customary relationships of life, both as regards outward form and inward affections; and should the king desire her beauty, to which he has a right, - for he, as being her husband (1Pe 3:6), and more especially as being king, is her lord, - she is to show towards him her profoundest, reverent devotion. ויתאו is a hypothetical protasis according to Ges. §128, 2, c. The reward of this willing submission is the universal homage of the nations. It cannot be denied on the ground of syntax that וּבת־צר admits of being rendered “and O daughter of Tyre” (Hitzig), - a rendering which would also give additional support to our historical interpretation of the Psalm, - although, apart from the one insecure passage, Jer 20:12 (Ew. §340, c), there is no instance to be found in which a vocative with ו occurs (Pro 8:5; Joe 2:23; Isa 44:21), when another vocative has not already preceded it. But to what purpose would be, in this particular instance, this apostrophe with the words בּת־צר, from which it looks as though she were indebted to her ancestral house, and not to the king whose own she is become, for the acts of homage which are prospectively set before her? Such, however, is not the case; “daughter of Tyre” is a subject-notion, which can all the more readily be followed by the predicate in the plural, since it stands first almost like a nomin. absol. The daughter, i.e., the population of Tyre - approaching with presents shall they court (lit., stroke) thy face, i.e., meeting thee bringing love, they shall seek to propitiate thy love towards themselves. (פּני) חלּה corresponds to the Latin mulcere in the sense of delenire; for חלה, Arab. ḥlâ (root חל, whence חלל, Arab. ḥll , solvit, laxavit), means properly to be soft and tender, of taste to be sweet (in another direction: to be lax, weak, sick); the Piel consequently means to soften, conciliate, to make gentle that which is austere. Tyre, however, is named only by way of example; עשׁירי עם is not an apposition, but a continuation of the subject: not only Tyre, but in general those who are the richest among each separate people or

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nation. Just as אביוני אדם (Isa 29:19) are the poorest of mankind, so עשׁירי עם are the richest among the peoples of the earth.
As regards the meaning which the congregation or church has to assign to the whole passage, the correct paraphrase of the words “and forget thy people” is to be found even in the Targum: “Forget the evil deeds of the ungodly among thy people, and the house of the idols which thou hast served in the house of thy father.” It is not indeed the hardened mass of Israel which enters into such a loving relationship to God and to His Christ, but, as prophecy from Deut. 32 onward declares, a remnant thoroughly purged by desolating and sifting judgments and rescued, which, in order to belong wholly to Christ, and to become the holy seed of a better future (Isa 6:13), must cut asunder all bonds of connection with the stiff-neckedly unbelieving people and paternal house, and in like manner to Abram secede from them. This church of the future is fair; for she is expiated (Deu 32:43), washed (Isa 4:4), and adorned (Isa 61:3) by her God. And if she does homage to Him, without looking back, He not only remains her own, but in Him everything that is glorious belonging to the world also becomes her own. Highly honoured by the King of kings, she is the queen among the daughters of kings, to whom Tyre and the richest among peoples of every order are zealous to express their loving and joyful recognition. Very similar language to that used here of the favoured church of the Messiah is used in Psa 72:10. of the Messiah Himself.

Verses 13-15

Psa 45:13-15 (Hebrew_Bible_45:14-16) Now follows the description of the manner in which she absolutely leaves her father's house, and richly adorned and with a numerous train is led to the king and makes her entry into his palace; and in connection therewith we must bear in mind that the poet combines on the canvas of one picture (so to speak) things that lie wide apart both as to time and place. He sees her first of all in her own chamber (פּנימה, prop. towards the inside, then also in the inside, Ges. §90, 2, b), and how there^[194] she is nothing but splendour (כּל־כּבוּדּה, prop.

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mere splendour, fem. of כבוד as in Eze 23:41; cf. כּל־הבל, Psa 39:6, mere nothingness), her clothing is gold-interwoven textures (i.e., such as are interwoven with threads of gold, or woven in squares or diamond patterns and adorned with gold in addition). She, just like Esther (Est 2:12), is being led to the king, her husband, and this takes place לרקמות, in variegated, embroidered garments (ל used just as adverbially as in 2Ch 20:21, להדרת), with a retinue of virgins, her companions, who at the same time with herself become the property of her spouse. According to the accents it is to be rendered: virgines post eam, sociae ejus, adducuntur tibi, so that רעותיה is an apposition. This is also in harmony with the allegorical interpretation of the Psalm as a song of the church. The bride of the Lamb, whom the writer of the Apocalypse beheld, arrayed in shining white linen (byssus), which denotes her righteousness, just as here the variegated, golden garments denote her glory, is not just one person nor even one church, but the church of Israel together with the churches of the Gentiles united by one common faith, which have taken a hearty and active part in the restoration of the daughter of Zion. The procession moves on with joy and rejoicing; it is the march of honour of the one chosen one and of the many chosen together with her, of her friends or companions; and to what purpose, is shown by the hopes which to the mind of the poet spring up out of the contemplation of this scene.

Verses 16-17

Psa 45:16-17 (Hebrew_Bible_45:17-18) All this has its first and most natural meaning in relation to contemporary history but without being at variance with the reference of the Psalm to the King Messiah, as used by the church. Just as the kings of Judah and of Israel allowed their sons to share in their dominion (2Sa 8:18; 1Ki 4:7, cf. 2Ch 11:23; 1Ki 20:15), so out of the loving relationship of the daughter of Zion and of the virgins of her train to the King Messiah there spring up children, to whom the regal glory of the house of David which culminates in Him is transferred, - a royal race among which He divides the dominion of the earth (vid., Psa 149:1-9); for He makes His own people “kings and priests, and they

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shall reign on the earth” (Rev 5:10). Those children are to be understood here which, according to Psa 110:1-7, are born to Him as the dew out of the womb of the morning's dawn - the every-youthful nation, by which He conquers and rules the world. When, therefore, the poet says that he will remember the name of the king throughout all generations, this is based upon the twofold assumption, that he regards himself as a member of an imperishable church (Sir. 37:25), and that he regards the king as a person worthy to be praised by the church of every age. Elsewhere Jahve's praise is called a praise that lives through all generations (Psa 102:13; Psa 135:13); here the king is the object of the everlasting praise of the church, and, beginning with the church, of the nations also. First of all Israel, whom the psalmist represents, is called upon to declare with praise the name of the Messiah from generation to generation. But it does not rest with Israel alone. The nations are thereby roused up to do the same thing. The end of the covenant history is that Israel and the nations together praise this love-worthy, heroic, and divine King: “His name shall endure for ever; as long as the sun shall His name bud, and all nations shall be blessed in Him (and) shall praise Him” (Psa 72:17). A Sure Stronghold Is Our God^[195]

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When, during the reign of Jehoshaphat, the Moabites, Ammonites, and Edomites (more particularly the Maonites, for in 2Ch 20:1 it is to be read מהמּעוּנים) carried war into the kingdom of David and threatened Jerusalem, the Spirit of the Lord came upon Jahaziël the Asaphite in the temple congregation which the king had called together, and he prophesied a miraculous deliverance on the morrow. Then the Levite singers praised the God of Israel with jubilant voice, viz., singers of the race of Kohaath, and in fact out of the family of Korah. On the following day Levite singers in holy attire and with song went forth before the army of Jehoshaphat. The enemy, surprised by the attack of another plundering band of the sons of the desert, had turned their weapons against one another, being disbanded in the confusion of flight, and the army of Jehoshaphat found the enemy's camp turned into a field of corpses. In the feast of thanksgiving for victory which followed in Emek ha - Beracha the Levite singers again also took an active part, for the spoil-laden army marched thence in procession to Jerusalem and to the temple of Jahve, accompanied by the music of the nablas, citherns, and trumpets. Thus in the narrative in 2Ch 22:1-12 does the chronicler give us the key to the Asaphic Ps 83 (76?) and to the

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Korahitic Ps 46-48. It is indeed equally admissible to refer these three Korahitic Psalms to the defeat of Sennacherib's army under Hezekiah, but this view has not the same historical consistency. After the fourteenth year of Hezekiah's reign the congregation could certainly not help connecting the thought of the Assyrian catastrophe so recently experienced with this Psalm; and more especially since Isaiah had predicted this event, following the language of this Psalm very closely. For Isaiah and this Psalm are remarkably linked together.
Just as Psa 2:1-12 is, as it were, the quintessence of the book of Immanuel, Isa 7:1, so is Psa 46:1-11 of Isa. 33, that concluding discourse to Isa 28:1, which is moulded in a lyric form, and was uttered before the deliverance of Jerusalem at a time of the direst distress. The fundamental thought of the Psalm is expressed there in Psa 46:2 in the form of a petition; and by a comparison with Isa 25:4. we may see what a similarity there is between the language of the psalmist and of the prophet. Isa 33:13 closely resembles the concluding admonition; and the image of the stream in the Psalm has suggested the grandly bold figure of the prophet in v. 21, which is there more elaborately wrought up: “No indeed, there dwells for us a glorious One, Jahve - a place of streams, of canals of wide extent, into which no fleet of rowing vessels shall venture, and which no mighty man-of-war shall cross.” The divine determination expressed in ארוּם we also hear in Isa 33:10. And the prospect of the end of war reminds us of the familiar prediction of Isaiah (Isa 2), ), closely resembling Micah's in its language, of eternal peace; just as Psa 46:8, Psa 46:11 remind us of the watch-word עמנו אל in Isa 7:1. The mind of Isaiah and that of Jeremiah have, each in its own peculiar way, taken germs of thought (lit., become impregnated) from this Psalm.
We have already incidentally referred to the inscribed words על־עלמות, on Psa 6:1. Böttcher renders them ad voces puberes, “for tenor voices,” a rendering which certainly accords with the fact that, according to 1Ch 15:20, they were accustomed to sing בּנבלים על־עלמות, and the Oriental sounds, according to Villoteau (Description de l'Egypte), correspond aux six sons vers l'aigu de l'octave du medium de la voix de tenor.

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But עלמות does not signify voces puberes, but puellae puberes (from עלם, Arab. glm, cogn. חלם, Arab. ḥlm, to have attained to puberty); and although certainly no eunuchs sang in the temple, yet there is direct testimony that Levite youths were among the singers in the second temple;^[196] and Ps 68 mentions the עלמות who struck the timbrels at a temple festival. Moreover, we must take into consideration the facts that the compass of the tenor extends even into the soprano, that the singers were of different ages down to twenty years of age, and that Oriental, and more particularly even Jewish, song is fond of falsetto singing. We therefore adopt Perret-Gentil's rendering, chant avec voix de femmes, and still more readily Armand de Mestral's, en soprano; whereas Melissus' rendering, “upon musical instruments called Alamoth (the Germans would say, upon the virginal),” has nothing to commend it.

Psalm 46

Verses 1-3

Psa 46:1-3 (Hebrew_Bible_46:2-4) The congregation begins with a general declaration of that which God is to them. This declaration is the result of their experience. Luther, after the lxx and Vulg., renders it, “in the great distresses which have come upon us.” As though נמצא could stand for הנּמצעות, and that this again could mean anything else but “at present existing,” to which מאד is not at all appropriate. God Himself is called נמצא מאד as being one who allows Himself to be found in times of distress (2Ch 15:4, and frequently) exceedingly; i.e., to those who then seek Him He reveals Himself and verifies His word beyond all measure. Because God is such a God to them, the congregation or church does not fear though a still greater distress than that which they have just withstood, should break in upon them: if the earth should change, i.e., effect, enter upon, undergo or suffer a change (an inwardly transitive Hiphil, Ges. §53, 2); and if the mountains should sink down

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into the heart (בּלב exactly as in Eze 27:27; Jon 2:4) of the sea (ocean), i.e., even if these should sink back again into the waters out of which they appeared on the third day of the creation, so that consequently the old chaos should return. The church supposes the most extreme case, viz., the falling in of the universe which has been creatively set in order. We are no more to regard the language as being allegorical here (as Hengstenberg interprets it, the mountains being = the kingdoms of the world), than we would the language of Horace: si fractus illabatur orbis (Carm. iii. 3, 7). Since ימּים is not a numerical but amplificative plural, the singular suffixes in Psa 46:4 may the more readily refer back to it. גּאוה, pride, self-exaltation, used of the sea as in Psa 89:10 גּאוּת, and in Job 38:11 גּאון are used. The futures in Psa 46:4 do not continue the infinitive construction: if the waters thereof roar, foam, etc.; but they are, as their position and repetition indicate, intended to have a concessive sense. And this favours the supposition of Hupfeld and Ewald that the refrain, Psa 46:8, 12, which ought to form the apodosis of this concessive clause (cf. Psa 139:8-10; Job 20:24; Isa 40:30.) has accidentally fallen out here. In the text as it lies before us Psa 46:4 attaches itself to לא־נירא: (we do not fear), let its waters (i.e., the waters of the ocean) rage and foam continually; and, inasmuch as the sea rises high, towering beyond its shores, let the mountains threaten to topple in. The music, which here becomes forte, strengthens the believing confidence of the congregation, despite this wild excitement of the elements.

Verses 4-7

Psa 46:4-7 (Hebrew_Bible_46:5-8) Just as, according to Gen 2:10, a stream issued from Eden, to water the whole garden, so a stream makes Jerusalem as it were into another paradise: a river - whose streams make glad the city of Elohim (Psa 87:3; Psa 48:9, cf. Psa 101:8); פּלגיו (used of the windings and branches of the main-stream) is a second permutative subject (Psa 44:3). What is intended is the river of grace, which is also likened to a river of paradise in Psa 36:9. When the city of God is threatened and encompassed by foes, still she shall not hunger and thirst, nor fear and despair; for the river of grace and of her ordinances and promises flows with its rippling waves through the holy place, where the dwelling-place or tabernacle of the Most High is pitched. קדשׁ, Sanctum (cf. el - Ḳuds as a name of

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Jerusalem), as in Psa 65:5, Isa 57:15; גּדל, Exo 15:16. משׁכּני, dwellings, like משׁכּנות, Psa 43:3; Psa 84:2; Psa 132:5, Psa 132:7, equivalent to “a glorious dwelling.” In Psa 46:6 in the place of the river we find Him from whom the river issues forth. Elohim helps her לפנותבּקר - there is only a night of trouble, the return of the morning is also the sunrise of speedy help. The preterites in Psa 46:7 are hypothetical: if peoples and kingdoms become enraged with enmity and totter, so that the church is in danger of being involved in this overthrow - all that God need to is to make a rumbling with His almighty voice of thunder (נתן בּקולו, as in Psa 68:34; Jer 12:8, cf. הרים בּמּטּה, to make a lifting with the rod, Exo 7:20), and forthwith the earth melts (muwg, as in Amo 9:5, Niph. Isa 14:31, and frequently), i.e., their titanic defiance becomes cowardice, the bonds of their confederation slacken, and the strength they have put forth is destroyed - it is manifest that Jahve Tsebaoth is with His people. This name of God is, so to speak, indigenous to the Korahitic Psalms, for it is the proper name of God belonging to the time of the kings (vid., on Psa 24:10; Psa 59:6), on the very verge of which it occurs first of all in the mouth of Hannah (1Sa 1:11), and the Korahitic Psalms have a royal impress upon them. In the God, at whose summons all created powers are obliged to marshal themselves like the hosts of war, Israel has a steep stronghold, משׂגּב, which cannot be scaled by any foe - the army of the confederate peoples and kingdoms, ere it has reached Jerusalem, is become a field of the dead.

Verses 8-11

Psa 46:8-11 (Hebrew_Bible_46:9-12) The mighty deeds of Jahve still lie visibly before them in their results, and those who are without the pale of the church are to see for themselves and be convinced. In a passage founded upon this, Psa 66:5, stands מפעלות אלהים; here, according to Targum and Masora (vid., Psalter, ii. 472), מפעלות יהוה.^[197]
Even an Elohimic Psalm gives to the God of Israel in opposition to all the world no other name than יהוה. שׁמּות does not here signify stupenda (Jer 8:21), but in

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accordance with the phrase שׂוּם לשׁמּה, Isa 13:9, and frequently: devastations, viz., among the enemies who have kept the field against the city of God. The participle משׁבּית is designedly used in carrying forward the description. The annihilation of the worldly power which the church has just now experienced for its rescue, is a prelude to the ceasing of all war, Mic 4:3 (Isa 2:4). Unto the ends of the earth will Jahve make an end of waging war; and since He has no pleasure in war in general, much less in war waged against His own people, all the implements of war He in part breaks to pieces and in part consigns to the flames (cf. Isa 54:16.). Cease, cries He (Psa 46:10) to the nations, from making war upon my people, and know that I am God, the invincible One, - invincible both in Myself and in My people, - who will be acknowledged in My exaltation by all the world. A similar inferential admonition closes Psa 2:1-12. With this admonition, which is both warning and threatening at the same time, the nations are dismissed; but the church yet once more boasts that Jahve Tsebaoth is its God and its stronghold. Exultation at the Lord'

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s Triumphant Ascension
Whilst between Ps 45 and Psa 46:1-11 scarcely any other bond of relationship but the similar use of the significant על־כּן can be discovered, Psa 47:1-9 has, in common with Psa 46:1-11, not only the thought of the kingly exaltation of Jahve over the peoples of the earth, but also its historical occasion, viz., Jehoshaphat's victory over the allied neighbouring nations, - a victory without a conflict, and consequently all the more manifestly a victory of Jahve, who, after having fought for His people, ascended again amidst the music of their celebration of victory; an event that was outwardly represented in the conducting of the Ark back to the temple (2Ch 20:28). Psa 47:1-9 has grown out of this event. The strophe schema cannot be mistaken, viz., 8. 8. 4.
On account of the blowing of the trumpet^[198] mentioned in Psa 47:6, this Psalm is the proper new year's Psalm in the synagogue (together with Ps 81, the Psalm of the second new year's feast day); and on account of the mention of the ascension of Jahve, it is the Psalm for Ascension day in the church. Luther styles it, the “Christ ascended to Heaven of the sons of Korah.” Paulus Burgensis quarrels with Lyra because he does not interpret it directly of the Ascension; and Bakius says: Lyranus a Judaeis seductus, in cortice haeret. The whole truth here, as is often the case, is not to be found on either side. The Psalm takes its occasion from an event in the reign of Jehoshaphat. But was the church of the ages succeeding required to celebrate, and shall more especially the New Testament church still celebrate, that defeat of the

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allied neighbouring peoples? This defeat brought the people of God repose and respect for a season, but not true and lasting peace; and the ascent at that time of Jahve, who had fought here on earth on behalf of His people, was not as yet the ascent above the powers that are most hurtful to His people, and that stand most in the way of the progress of salvation, viz., those powers of darkness which form the secret background of everything that takes place upon earth that is in opposition to God. Hence this Psalm in the course of history has gained a prophetic meaning, far exceeding its first occasion, which has only been fully unravelled by the ascension of Christ.

Psalm 47

Verses 1-3

Psa 47:1-3 (Hebrew_Bible_47:2-4) “Thereupon the fear of Elohim” - so closes the chronicler (2Ch 20:29) the narrative of the defeat of the confederates -  “came upon all kingdoms of the countries, when they heard that Jahve had fought against the enemies of Israel.” The psalmist, however, does not in consequence or this particular event call upon them to tremble with fear, but to rejoice; for fear is an involuntary, extorted inward emotion, but joy a perfectly voluntary one. The true and final victory of Jahve consists not in a submission that is brought about by war and bloodshed and in consternation that stupefies the mind, but in a change in the minds and hearts of the peoples, so that they render joyful worship unto Him. In order that He may thus become the God of all peoples, He has first of all become the God of Israel; and Israel longs that this the purpose of its election may be attained. Out of this longing springs the call in Psa 47:2. The peoples are to show the God of revelation their joy by their gestures and their words; for Jahve is absolutely exalted (עליון, here it is a predicate, just as in Psa 78:56 it is an attribute), terrible, and the sphere of His dominion has Israel for its central point, not, however, for its limit, but it extends over the whole earth. Everything must do homage to Him in His own people, whether willingly or by constraint. According to the tenses employed, what is affirmed in Psa 47:4 appears to be a principle derived from their recent experience, inasmuch as the contemporary fact is not expressed in an historical form, but generalized and idealised. But יבחר, Psa 47:5, is against this, since the choosing (election) is an act done once for all and not a continued act; we are therefore driven to regard the

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futures, as in Num 23:7; Jdg 2:1, as a statement of historical facts. Concerning ידבּר, He bent, made to stoop, vid., Psa 18:48. There is now no necessity for altering יבחר into ירחב, and more especially since this is not suited to the fact which has given occasion to the Psalm. On the contrary, יבחר presupposes that in the event of the day God has shown Himself to be a faithful and powerful Lord [lit. feudal Lord] of the land of Israel; the hostile confederation had thought of nothing less than driving Israel entirely out of its inheritance (2Ch 20:11). The Holy Land is called the pride (גּאון) of Jacob, as being the gift of grace of which this, the people of God's love, can boast. In Amo 6:8 גאון יעקב has a different meaning (of the sin of pride), and again another sense in Nah 2:3 (of the glory of all Israel in accordance with the promise); here it is similar to Isa 13:19. את has a conjunctive accent instead of being followed by Makkeph, as in Psa 60:2; Pro 3:12 (these are the only three instances). The strophe which follows supports the view that the poet, in Psa 47:5, has a recent act of God before his mind.

Verses 4-8

Psa 47:4-8 (Hebrew_Bible_47:5-9) The ascent of God presupposes a previous descent, whether it be a manifestation of Himself in order to utter some promise (Gen 17:22; Jdg 13:20) or a triumphant execution of judgment (Psa 7:8; Psa 68:19). So here: God has come down to fight on behalf of His people. They return to the Holy City and He to His throne, which is above on Zion, and higher still, is above in heaven. On בּתרוּעה and קול שׁופר cf. Psa 98:6; 1Ch 15:28, but more especially Amo 2:2; for the “shout” is here the people's shout of victory, and “the sound of the horn” the clear sound of the horns announcing the victory, with reference to the celebration of the victory in the Valley of praise and the homeward march amidst the clanging music (2Ch 20:26.). The poet, who has this festival of victory before his mind as having recently taken place, desires that the festive sounds may find an unending and boundless echo unto the glory of God. זמּר is first construed with the accusative as in Psa 68:33, then with the dative. Concerning משׂכּיל = ᾠδὴ πενυματική (Eph 5:19; Col 3:16), vid., on Psa 32:1. That which excites to songs of praise is Jahve's dominion of the world which has just been made manifest. מלך is to be taken in just the same historical

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sense as ἐβασίλευσας, Rev 11:15-18. What has taken place is a prelude of the final and visible entering upon the kingdom, the announcement of which the New Testament seer there hears. God has come down to earth, and after having obtained for Himself a recognition of His dominion by the destruction of the enemies of Israel, He has ascended again in visible kingly glory. Imago conscensi a Messia throni gloriae, says Chr. Aug. Crusius, tune erat deportatio arcae faederis in sedem regni.

Verse 9

Psa 47:9 (Hebrew_Bible_47:10) In the mirror of the present event, the poet reads the great fact of the conversion of all peoples to Jahve which closes the history of the world. The nobles of the peoples (נדיבי with the twofold meaning of generosi), the “shields (i.e., the lords who are the defenders of their people) of the earth” (Hos 4:18), enter into the society of the people of the God of Abraham; πέρας αἱ πρὸς τὸν πατριάρχην Ἀβραὰμ ἔλαβον ὑποσχέσεις, as Theodoret observes. The promise concerning the blessing of the tribes of the nations in the seed of the patriarch is being fulfilled; for the nobles draw the peoples who are protected by them after themselves. It is unnecessary to read עם instead of עם with Ewald, and following the lxx and Syriac; and it is also inadmissible, since one does not say נאסף עם, but ל or אל. Even Eusebius has rightly praised Symmachus and Theodotion, because they have translated the ambiguous ἀμ by λαὸς (τοῦ Θεοῦ Ἀβραάμ), viz., as being a nominative of the effect or result, as it is also understood by the Targum, Jerome, Luther, and most of the Jewish expositors, and among modern expositors by Crusius, Hupfeld, and Hitzig: They gather and band themselves together as a people or into a people of the God of Abraham, they submit themselves with Israel to the one God who is proved to be so glorious.^[199]
The conclusion (v. 11) reminds one of the song of Hannah, 1Sa 2:8. Thus universal homage is rendered to Him: He is gone up in triumph, and is in consequence thereof highly exalted (נעלה, 3rd praet., the result of consequence of the עלה in Psa 47:6). The inaccessibleness of the City of God
Psa 48:1-14 is also a song of thanksgiving for victory. It is connected with Psa 46:1-11 and Psa 47:1-9 by the fundamental thought of the exaltation of Jahve above the peoples of the earth; but is distinguished from them both in this respect, viz., that, in accordance with the favourite characteristic of Korahitic poetry, the song of thanksgiving for victory has become a song in praise of Jerusalem, the glorious and strong city, protected by God who sits enthroned in it. The historical occasion is the same. The mention of the kings points to an army of confederates; Psa 48:10 points to the gathering held in the temple before the setting out of the army; and the figurative representation of the hostile powers by the shattered ships of Tarshish does not apply to any period so well as to the time of Jehoshaphat. The points of coincidence between this Psalm (cf. Psa 48:7 with Isa 33:14; Psa 48:8 with Isa 33:21; Psa 48:13 with Isa 33:18; v. 15 with Isa 33:22), as well as Psa 46:1-11, and Isaiah do not prove that he is its author.

Psalm 48

Verses 1-8

Psa 48:1-8 (Hebrew_Bible_48:2-9) Viewed as to the nature of its subject-matter, the Psalm divides itself into three parts. We begin by considering the three strophes of the first part. The middle strophe presents an instance of the rising and falling caesural schema. Because

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Jahve has most marvellously delivered Jerusalem, the poet begins with the praise of the great King and of His Holy City. Great and praised according to His due (מהלּל as in Psa 18:4) is He in her, is He upon His holy mountain, which there is His habitation. Next follow, in Psa 48:3, two predicates of a threefold, or fundamentally only twofold, subject; for ירכּתי צפון, in whatever way it may be understood, is in apposition to הר־ציּון. The predicates consequently refer to Zion-Jerusalem; for קרית מלך רב is not a name for Zion, but, inasmuch as the transition is from the holy mountain to the Holy City (just as the reverse is the case in Psa 48:2), Jerusalem; ὅτι πόλις ἐστὶ τοῦ μεγάλου βασιλέως, Mat 5:35. Of Zion-Jerusalem it is therefore said, it is יפה נוף, beautiful in prominence

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or elevation (נוף from נוּף, Arabic nâfa, nauf, root נף, the stronger force of נב, Arab. nb, to raise one's self, to mount, to come sensibly forward; just as יפה also goes back to a root יף, Arab. yf, wf, which signifies “to rise, to be high,” and is transferred in the Hebrew to eminence, perfection, beauty of form), a beautifully rising terrace-like height;^[200] and, in the second place, it is the joy (משׂושׂ) of the whole earth. It is deserving of being such, as the people who dwell there are themselves convinced (Lam 2:15); and it is appointed to become such, it is indeed such even now in hope, - hope which is, as it were, being anticipatorily verified. but in what sense does the appositional ירכּתי צפון follow immediately upon הר־ציּון? Hitzig, Ewald, Hengstenberg, Caspari (Micha, p. 359), and others, are of opinion that the hill of Zion is called the extreme north with reference to the old Asiatic conception of the mountain of the gods - old Persic Ar-bur'g (Al-bur'g), and also called absolutely hara or haraiti,^[201] old Indian Kailâsa and Mêru^[202]  - forming the connecting link between heaven and earth, which lay in the inaccessible, holy distance and concealment of the extreme north. But the poet in no way betrays the idea that he applies this designation to Zion in an ideal sense only, as being not inferior to the extreme north (Bertheau, Lage des Paradieses, S. 50, and so also S. D. Luzzatto on Isa 14:13), or as having taken the place of it (Hitzig). That notion is found, it is true, in Isa 14:13, in the mouth of the king of the Chaldeans; but, with the exception of the passage before us, we have no trace of the Israelitish mind having blended this foreign mythological style of speech with its own. We therefore take the expression “sides of the north” to be a topographical designation, and intended literally. Mount Zion is thereby more definitely designated as the Temple-hill; for the Temple-hill, or Zion in the narrower sense, formed in reality the north-eastern angle

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or corner of ancient Jerusalem. It is not necessarily the extreme north (Eze 38:6; Eze 39:2), which is called ירכתי צפון; for ירכּתים are the two sides, then the angle in which the two side lines meet, and just such a northern angle was Mount Moriah by its position in relation to the city of David and the lower city.

Verse 3

Psa 48:3 (Hebrew_Bible_48:4) Psa 48:3, where the pointing is rightly נודע, not נודע, shows that the praise sung by the poet is based upon an event in contemporary history. Elohim has made Himself known by the loftily built parts^[203] of Jerusalem (Psa 122:7) למשׂגּב (the ל that is customary with verbs of becoming and making), i.e., as an inaccessible fortress, making them secure against any hostile attack. The fact by which He has thus made Himself known now immediately follows. המּלכים points to a definite number of kings known to the poet; it therefore speaks in favour of the time of peril and war in the reign of Jehoshaphat and against that in the reign of Hezekiah. נועד is reciprocal: to appoint themselves a place of meeting, and meet together there. עבר, as in Jdg 11:29; 2Ki 8:21, of crossing the frontier and invasion (Hitzig), not of perishing and destruction, as in Psa 37:36, Nah 1:12 (De Wette); for נועדו requires further progress, and the declaration respecting their sudden downfall does not follow till later on. The allies encamped in the desert to Tekoa, about three hours distant from Jerusalem. The extensive view at that point extends even to Jerusalem: as soon as they saw it they were amazed, i.e., the seeing and astonishment, panic and confused flight, occurred all together; there went forth upon them from the Holy City, because Elohim dwells therein, a חרדּת אלהים (1Sa 14:15), or as we should say, a panic or a panic-striking terror. Concerning כּן as expressive of simultaneousness, vid., on Hab 3:10. כּאשׁר in the correlative protasis is omitted, as in Hos 11:2, and frequently; cf. on Isa 55:9. Trembling seized upon them there (שׁם, as in Psa 14:5), pangs as of a woman in travail. In Psa 48:8, the description passes over emotionally into the form of address. It moulds itself according to the remembrance of a recent event

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of the poet's own time, viz., the destruction of the merchant fleet fitted out by Jehoshaphat in conjunction with Ahaziah, king of Israel (1Ki 22:49; 2Ch 20:36.). The general meaning of Psa 48:8 is, that God's omnipotence is irresistible. Concerning the “wind of the east quarter,” which here, as in Eze 27:26, causes shipwreck, vid., on Job 27:21. The “ships of Tarshish,” as is clear from the context both before and after, are not meant literally, but used as a figure of the worldly powers; Isaiah (Isa 33) also compares Assyria to a gallant ship. Thus, then, the church can say that in the case of Jerusalem it has, as an eye-witness, experienced that which it has hitherto only heard from the tradition of a past age (ראה and שׁמע as in Job 42:5), viz., that God holds it erect, establishes it, for ever. Hengstenberg observes here, “The Jerusalem that has been laid in ruins is not that which the psalmist means; it is only its outward form which it has put off” [lit. its broken and deserted pupa]. It is true that, according to its inner and spiritual nature, Jerusalem continues its existence in the New Testament church; but it is not less true that its being trodden under foot for a season in the kairoi' ethnoo'n no more annuls the promise of God than Israel's temporary rejection annuls Israel's election. The Holy City does not fall without again rising up.

Verses 9-11

Psa 48:9-11 (Hebrew_Bible_48:10-12) Now follows grateful praise to God, who hears prayer and executes justice, to the joy of His city and of His people. By דּמּינוּ the poet refers back to the service held in the temple before the army set out, as narrated in 2 Chr. 20, to the prayers offered in the time of their impending danger, and to the remembrance of the favour hitherto shown towards Jerusalem, from which source they drew the comfort of hope for the present time. דּמּה, to compare, to hold one thing over against another, in this instance by causing the history of the past to pass before one's mind. To God's mighty deeds of old is now added a new one. The Name of God, i.e., the sum of His self-attestations hitherto, was the subject of the דמינו in the temple, and more particularly of the Korahitic songs (2Ch 20:19); and this name has gloriously verified itself by a new deed of righteousness. His fame extends even to the ends of the earth (2Ch 20:29). He has proved Himself to be One whose right hand is

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full of righteousness, and who practises righteousness or justice where it is necessary. Let, then, the Holy City, let the country cities of Judah (Isa 40:9, cf. Psa 16:2) rejoice. The whole inheritance of Israel was threatened. Now it is most gloriously delivered.

Verses 12-14

Psa 48:12-14 (Hebrew_Bible_48:13-15) The call is addressed not to the enemies of Jerusalem - for it would be absurd to invite such to look round about upon Jerusalem with joy and gladness - but to the people of Jerusalem itself. From the time of the going forth of the army to the arrival of the news of victory, they have remained behind the walls of the city in anxious expectation. Now they are to make the circuit of the city (הקּיף, still more definite than סבב, Jos 6:3) outside the walls, and examine them and see that its towers are all standing, its bulwark is intact, its palaces are resplendent as formerly. לחילה, “upon its bulwark,” = לחילהּ (Zec 9:4), with softened suffix as in Isa 23:17; Psa 45:6, and frequently; Ew. §247, d. פּסּג (according to another reading, הפסיג) signifies, in B. Baba kamma 81b, to cut through (a vineyard in a part where there is no way leading through it); the signification “to take to pieces and examine, to contemplate piece by piece,” has no support in the usage of the language, and the signification “to extol” (erhöhen, Luther following Jewish tradition) rests upon a false deduction from the name פּסגּה. Louis de Dieu correctly renders it: Dividite palatia, h. e. obambulate inter palatia ejus, secando omnes palatiorum vias, quo omnia possitis commode intueri. They are to convince themselves by all possible means of the uninjured state of the Holy City, in order that they may be able to tell to posterity, that זה, such an one, such a marvellous helper as is now manifest to them, is Elohim our God. He will also in the future guide us.... Here the Psalm closes; for, although נהג is wont to be construed with עלּ in the signification ἄγειν ἐπὶ (Psa 23:2; Isa 49:10), still “at death” [lit. dying], i.e., when it comes to dying (Hengstenberg), or “even unto (על as in Psa 48:11, Psa 19:7) death” [lit. dying] (Hupfeld), forms no suitable close to this thoroughly national song, having reference to a people of whom the son of Sirach says (Psa 37:25): ζωὴ ἀνδρὸς ἐν ἀριθμῷ ἡμερῶν καὶ αἱ ἡμέραι τοῦ Ἰσραήλ ἀναρίθμητοι. The rendering of Mendelssohn, Stier, and others, “over death” i.e., beyond death (Syriac), would be better; more accurately:

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beyond dying = destruction (Bunsen, Bibelwerk, Th. i. S. clxi.). but the expression does not admit of this extension, and the thought comes upon one unexpectedly and as a surprise in this Psalm belonging to the time before the Exile. The Jerusalem Talmud, Megilla, ch. ii. (fol. 73, col. b, ed. Venet.), present a choice of the following interpretations: (1) עלמוּת = בּעלימוּת, in youthfulness, adopting which, but somewhat differently applied, the Targum renders, “in the days of youth;” (2) כעילין עלמות, like virgins, with which Luther's rendering coincides: like youth (wie die Jugent); (3) according to the reading עלמות, which the lxx also reproduces: in this and the future world, noting at the same time that Akilas (Aquila) translates the word by ἀθανασία: “in a world where there is no death.” But in connection with this last rendering one would rather expect to find אל־מות (Pro 12:28) instead of על־מות. עלמות, however, as equivalent to αἰῶνες is Mishnic, not Biblical; and a Hebrew word עלמוּת (עלימוּת) in the sense of the Aramaic עלּימתּ cannot be justified elsewhere. We see from the wavering of the MSS, some of which give על־מוּת, and others עלמוּת, and from the wavering of expositors, what little success is likely to follow any attempt to gain for על־מות, as a substantial part of the Psalm, any sense that is secure and in accordance both with the genius of the language and with the context. Probably it is a marginal note of the melody, an abbreviation for על־מוּת לבּן, Psa 9:1. And either this note, as in Hab 3:19 למנצּח בּנגינותי, stands in an exceptional manner at the end instead of the beginning (Hitzig, Reggio), or it belongs to the למנצח of the following Psalm, and is to be inserted there (Böttcher, De inferis, §371). If, however, על־מות does not belong to the Psalm itself, then it must be assumed that the proper closing words are lost. The original close was probably more full-toned, and somewhat like Isa 33:22.

Psalm 49

Of the Vanity of Earthly Prosperity and Good: A Didactic Poem

2 HEAR, ye this, all ye peoples

Observe, all ye inhabitants of the world,

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3 Both low arid high, Rich and poor together !

4 My mouth shall utter wisdom_

And the meditation of my heart is understanding.

5 I will incline mine ear to the maxim,

I will disclose my riddle with the accompaniment of the cithern.

6 Wherefore should I fear in the days of misfortune, "When the evil-doing of my supplanters encompasseth me,

7 Who trust in their wealth

And boast themselves in the abundance of their riches ?

8 A man is not able by any means to redeem his brother, Nor can he give to God a ransom for him,

9 (Too costly is the redemption of their soul, And he must give it up for ever) ;

10 That he should live continually, [And] not see the grave.

11 No indeed, he must see, that wise men the, Likewise the fool and the stupid man perish, And leave to others their wealth.

12 Their thought is that their houses are for ever, Their dwellings from generation to generation ; They proclaim- their names over lands.

13 But man in pomp hath no abiding.

He is like to the beasts that are destroyed.

14 This is the lot of those who are full of self-confidence, And who following them yield assent to their mouth. (Sela.)

15 Like sheep gathered to Hades death doth shepherd them And the upright shall triumph over them on that morninc, Whereas their form, falling a prey to the devouring of

Hades, becomes habitationless.

16 Yet Elohim will redeem my soul from the power of

Hades, For He will take me up. (Sela.)

17 Be not thou afraid, when a man becometh rich, When the glory of his house is increased.

IS For when he dieth he shall take nothing away with him His glory doth not go down after him.

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19 Though a man blesseth his soul during his life — And they praise thee that thou dost enjoy thyself —

20 It shall come to the generation of his fathers : In eternity they shall never see the light.

2 1 Man in pomp, and yet having no understanding, Is like to the beasts that are destroyed.

To the pair of Psa 47:1-9 and Psa 48:1-14 is appended Psalms 49, which likewise begins with an appealing “all ye peoples;” in other respects, being a didactic song, it has nothing in common with the national and historical Psalms, Psa 46:1. The poet here steps forward as a preacher in the midst of men. His theme is the transitoriness of the prosperity of the ungodly, and, on the other hand, the hope of the upright which rests on God. Accordingly the Psalm falls into the following divisions: an introduction, Psa 49:2, which by its very promissory tone reminds one of the speeches of Elihu in the Book of Job, and the two parts of the sermon following thereupon, Psa 49:6, Psa 49:14, which are marked out by a refrain, in which there is only a slight variation of expression. In its dogmatic character it harmonizes with the Psalms of the time of David, and by its antique and bold form takes rank with such Psalms as Psa 17:1-15 by David and Ps 83 by Asaph. Since also in the didactic Psalms of David and Asaph we meet with a style differing from that of their other Psalms, and, where the doings of the ungodly are severely rebuked, we find a harsher and more concise mode of expression and a duller, heavier tone, there is nothing at variance with the assumption that Ps 49 was composed by the writer of Psa 42:1 and Psa 84:1; and more especially since David has composed Psalms of a kindred character (Psa 39:1-13 and Psa 62:1-12) in the time of the persecution by Absalom. Nothing, however, is involved in this unity of the author.

Verses 1-4

Psa 49:1-4 (Hebrew_Bible_49:2-5) Introduction. Very similarly do the elder (in the reign of Jehoshaphat) and the younger Micha (Micah) introduce their prophecies (1Ki 22:28; Mic 1:2); and Elihu in the Book of Job his didactic discourses (Psa 34:2, cf. Psa 33:2). It is an universal theme which the poet intends to take up, hence he calls upon all peoples and all the inhabitants of the חלד.

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Such is the word first of all for this temporal life, which glides by unnoticed, them for the present transitory world itself (vid., on Psa 17:14). It is his intention to declare to the rich the utter nothingness or vanity of their false ground of hope, and to the poor the superiority of their true ground of hope; hence he wishes to have as hearers both בני אדם, children of the common people, who are men and have otherwise nothing distinctive about them, and בּני־אישׁ, children of men, i.e., of rank and distinction (vid., on Psa 4:3) - rich and poor, as he adds to make his meaning more clear. For his mouth will, or shall, utter הכמות, not: all sorts of wise teachings, but: weighty wisdom. Just in like manner תּבוּנות signifies profound insight or understanding; cf. plurals like בּינות, Isa 27:11, ישּׁוּעת, Ps. 42:12 and frequently, שׁלוּת, Jer 22:21. The parallel word תּבוּנות in the passage before us, and the plural predicate in Pro 24:7, show that חכמות, here and in Pro 1:20; Pro 9:1, cf. Psa 14:1, is not to be regarded, with Hitzig, Olshausen, and others, as another form of the singular חכמוּת. Side by side with the speaking of the mouth stands חגוּת לב (with an unchangeable Kametz before the tone-syllable, Ew. §166, c): the meditation (lxx μελέτη) of the heart, and in accordance therewith the well-thought-out discourse. What he intends to discourse is, however, not the creation of his own brain, but what he has received. A משׁל, a saying embodying the wisdom of practical life, as God teaches men it, presents itself to his mind demanding to be heard; and to this he inclines his ear in order that, from being a diligent scholar of the wisdom from above, he may become a useful teacher of men, inasmuch as he opens up, i.e., unravels, the divine Mashal, which in the depth and fulness of its contents is a חידה, i.e., an involved riddle (from חוּד, cogn. אגד, עקד), and plays the cithern thereby (ב of the accompaniment). The opening of the riddle does not consist in the solving of it, but in the setting of it forth. פּתח, to open = to propound, deliver of a discourse, comes from the phrase את־ּפּיו-פּתח, Pro 31:26; cf. Psa 119:130, where פּתח, an opening, is equivalent to an unlocking, a revelation.

Verses 5-12

Psa 49:5-12 (Hebrew_Bible_49:6-13) First division of the sermon. Those who have to endure suffering from rich sinners have no need to fear, for the might and splendour of their oppressors is hastening towards destruction. ימי רע are days in which one experiences

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evil, as in Psa 94:13, cf. Amo 6:3. The genitive r` is continued in Amo 6:6 in a clause that is subordinate to the בימי of Psa 49:6 (cf. 1Sa 25:15; Job 29:2; Psa 90:15). The poet calls his crafty and malicious foes עקבי. There is no necessity for reading עקבי as Böttcher does, since without doubt a participial noun עקב, supplantator, can be formed from עקב, supplantare; and although in its branchings out it coincides with עקב, planta, its meaning is made secure by the connection. To render the passage: “when wickedness surrounds me about my heels,” whether with or without changing עון into עון (Hupfeld, von Ortenberg), is proved on all sides to be inadmissible: it ought to have been עול instead of עון; but even then it would still be an awkward expression, “to surround any one's heels,”^[204] and the הבּטחים, which follows, would be unconnected with what precedes. This last word comes after עקבי, giving minuteness to the description, and is then continued quite regularly in Psa 49:7 by the finite verb. Up to this point all is clear enough; but now the difficulties accumulate. One naturally expects the thought, that the rich man is not able to redeem himself from death. Instead of this it is said, that no man is able to redeem another from death. Ewald, Böttcher, and others, therefore, take אח, as in Eze 18:10; Eze 21:20 (vid., Hitzig), to be a careless form of writing for אך, and change יפדּה into the reflexive יפּדה; but the thought that is sought thus to be brought to is only then arrived at with great difficulty: the words ought to be אך אישׁ לא יפדּה נפשׁו. The words as they stand assert: a brother (אח, as a prominently placed object, with Rebia magnum, = אהיו, cf. Eze 5:10; Eze 18:18; Mic 7:6; Mal 1:6) can a man by no means redeem, i.e., men cannot redeem one another. Hengstenberg and Hitzig find the thought that is to be expected in Psa 49:8: the rich ungodly man can with all his riches not even redeem another (אח), much less then can he redeem himself, offer a כּפר for himself.

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But if the poet meant to be so understood, he must have written ולא and כּפר נפשׁו. Psa 49:8 and Psa 49:8 bear no appearance of referring to different persons; the second clause is, on the contrary, the necessary supplement of the first: Among men certainly it is possible under some circumstances for one who is delivered over to death to be freed by money, but no כּפר (= פּדיון נפשׁ, Exo 21:30 and frequently) can be given to God (לאלהים).
All idea of the thought one would most naturally look for must therefore be given up, so far as it can be made clear why the poet has given no direct expression to it. And this can be done. The thought of a man's redeeming himself is far from the poet's mind; and the contrast which he has before his mind is this: no man can redeem another, Elohim only can redeem man. That one of his fellow-men cannot redeem a man, is expressed as strongly as possible by the words לא־פדה יפדּה; the negative in other instances stands after the intensive infinitive, but here, as in Gen 3:4; Amo 9:8; Isa 28:28, before it. By an easy flight of irony, Psa 49:9 says that the lu'tron which is required to be paid for the souls of men is too precious, i.e., exorbitant, or such as cannot be found, and that he (whoever might wish to lay it down) lets it alone (is obliged to let it alone) for ever  Thus much is clear enough, so far as the language is concerned (וחדל according to the consec. temp. = ויחדּל), and, although somewhat fully expressed, is perfectly in accordance with the connection. But how is Psa 49:10 attached to what precedes? Hengstenberg renders it, “he must for ever give it up, that he should live continually and not see the grave.” But according to the syntax, ויהי cannot be attached to וחדל, but only to the futures in Psa 49:8, ranking with which the voluntative ויחי, ut vivat (Ew. §347, a). Thus, therefore, nothing remains but to take Psa 49:9 (which von Ortenberg expunges as a gloss upon Psa 49:8) as a parenthesis; the principal clause affirms that no man can give to God a ransom that shall protect another against death, so that this other should still continue (עוד) to live, and that without end (לנצח), without seeing the grave, i.e., without being obliged to go down into the grave. The כּי in Psa 49:11 is now confirmatory of what is denied by its opposite; it is, therefore, according to the sense, imo (cf. [[Bible_(King_James)/1_Kings|1Ki 21:

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15]]): ...that he may not see the grave - no indeed, without being able to interpose and alter it, he must see how all men, without distinction, succumb to death. Designedly the word used of the death of wise men is מוּת, and of the death of the fool and the stupid man, אבד. Kurtz renders: “together with the fool and the slow of understanding;”; but יחד as a proposition cannot be supported; moreover, ועזבוּ would then have “the wise” as its subject, which is surely not the intention of the poet. Everything without distinction, and in mingled confusion, falls a prey to death; the rich man must see it, and yet he is at the same time possessed by the foolish delusion that he, with his wealth, is immortal.
The reading קברם (lxx, Targ., Syr.), preferred by Ewald, and the conjecture קברם, adopted by Olshausen and Riehm, give a thought that is not altogether contrary to the connection, viz., the narrow grave is the eternal habitation of those who called broad lands their own; but this thought appears here, in view of Psa 49:12, too early. קרב denotes the inward part, or that which is within, described according to that which encircles or contains it: that which is within them is, “their houses (pronounce bāttēmo) are for ever” (Hengstenberg, Hitzig); i.e., the contents of their inward part is the self-delusion that their houses are everlasting, and their habitations so durable that one generation after another will pass over them; cf. the similar style of expression in Psa 10:4, Est 5:7. Hitzig further renders: men celebrate their names in the lands; קרא בשׁם, to call with a name = solemnly to proclaim it, to mention any one's name with honour (Isa 44:5). But it is unlikely that the subject of קראוּ should now again be any other than the rich men themselves; and עלי אדמות for בּכל־הארץ or בּארצות is contrary to the usage of the language. אדמה is the earth as tillage, אדמות (only in this passage) in this connection, fields, estates, lands; the proclaiming of names is, according to 2Sa 12:28; 1Ki 8:43; Amo 9:12, equivalent to the calling of the lands or estates after their (the possessors') names (Böttcher, Hupfeld, Kurtz). The idea of the rich is, their houses and dwelling-places (and they themselves who have grown up together with them) are of eternal duration; accordingly they solemnly give their own names to their lands, as being the names of immortals. But, adds the poet, man בּיקר, in the

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pomp of his riches and outward show, abideth not (non pernoctat = non permanet). ביקר is the complement of the subject, although it logically (cf. Psa 45:13) also belongs to בּל־ילין. Böttcher has shown the impropriety of reading בּל־יבין here according to Psa 49:20. There are other instances also of refrains that are not exact repetitions; and this correction is moreover at once overthrown by the fact that בל will not suit יבין, it would stamp each man of rank, as such, as one deficient in intelligence. On the other hand, this emotional negative בל is admirably suitable to ילין: no indeed, he has no abiding. He is compared (נמשׁל like the New Testament ὡμοιώθη), of like kind and lot, to cattle (כּ as in Job 30:19). נדמוּ is an attributive clause to כּבּהמות: like heads of cattle which are cut off or destroyed. The verb is so chosen that it is appropriate at the same time to men who are likened to the beasts (Hos 10:7, Hos 10:15, Oba 1:5, Isa 6:5).

Verses 13-20

Psa 49:13-20 (Hebrew_Bible_49:14-21) Second part of the discourse, of equal compass with the first. Those who are thought to be immortal are laid low in Hades; whilst, on the other hand, those who cleave to God can hope to be redeemed by Him out of Hades. Olshausen complains on this passage that the expression is abrupt, rugged, and in part altogether obscure. The fault, however, lies not, as he thinks, in a serious corruption of the text, but in the style, designedly adopted, of Psalms like this of a gloomy turn. זה דרכּם refers back to Psa 49:13, which is the proper mashal of the Psalm: this is their way or walk (דּרך as in Psa 37:5, cf. Hag 1:5). Close upon this follows כּסל למו (their way), of those (cf. Psa 69:4) who possess self-confidence; כּסל signifies confidence both in a good and bad sense, self-confidence, impudence, and even (Ecc 7:25) in general, folly. The attributive clause is continued in Psa 49:14: and of those who after them (i.e., when they have spoken, as Hitzig takes it), or in a more universal sense: after or behind them (i.e., treading in their footsteps), have pleasure in their mouth, i.e., their haughty, insolent, rash words (cf. Jdg 9:38). If the meaning were “and after them go those who,” etc., then one would expect to find a verb in connection with אחריהם (cf. Job 21:33). As a collateral definition, “after them = after their death,” it would, however, without any reason, exclude the idea of the assent given by their contemporaries. It is

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therefore to be explained according to Job 29:22, or more universally according to Deu 12:30. It may seem remarkable that the music here strikes in forte; but music can on its part, in mournfully shrill tones, also bewail the folly of the world.
Psa 49:14, so full of eschatological meaning, now describes what becomes of the departed. The subject of שׁתּוּ (as in Psa 73:9, where it is Milra, for שׁתוּ) is not, as perhaps in the case of ἀπαιτοῦσιν, Luk 12:20, higher powers that are not named; but שׁוּת (here שׁתת), as in Psa 3:7, Hos 6:11; Isa 22:7, is used in a semi-passive sense: like a herd of sheep they lay themselves down or they are made to lie down לשׁאול (thus it is pointed by Ben-Asher; whereas Ben-Naphtali points לשׁאול, with a silent Shebâ), to Hades = down into Hades (cf. Psa 88:7), so that they are shut up in it like sheep in their fold. And who is the shepherd there who rules these sheep with his rod? מות ירעם. Not the good Shepherd (Psa 23:1), whose pasture is the land of the living, but Death, into whose power they have fallen irrecoverably, shall pasture them. Death is personified, as in Job 18:14, as the king of terrors. The modus consecutivus, ויּרדּוּ, now expresses the fact that will be realized in the future, which is the reverse side of that other fact. After the night of affliction has swiftly passed away, there breaks forth, for the upright, a morning; and in this morning they find themselves to be lords over these their oppressors, like conquerors, who put their feet upon the necks of the vanquished (the lxx well renders it by κατακυριεύσουσιν). Thus shall it be with the upright, whilst the rich at their feet beneath, in the ground, are utterly destroyed. לבּקר has Rebia magnum, ישׁרים has Asla-Legarme; accordingly the former word does not belong to what follows (in the morning, then vanishes...), but to what precedes. צוּר or ציר (as in Isa 45:16) signifies a form or image, just as צוּרה (Arab. tsûrat) is generally used; properly, that which is pressed in or pressed out, i.e., primarily something moulded or fashioned by the pressure of the hand (as in the case of the potter, יצר) or by means of some instrument that impresses and cuts the material. Here the word is used to denote materiality or corporeity, including the whole outward appearance (φαντασία, Act 25:23). The לו which refers to

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this, shows that וצוּרם is not a contraction of וצוּרתם (vid., on Psa 27:5). Their materiality, their whole outward form belonging to this present state of being, becomes (falls away) לבלּות שׁאול. The Lamed is used in the same way as in היה לבער, Isa 6:13; and שׁאול is subject, like, e.g., the noun that follows the infinitive in Psa 68:19; Job 34:22. The same idea is obtained if it is rendered: and their form Hades is ready to consume (consumturus est); but the order of the words, though not making this rendering impossible (cf. Psa 32:9, so far as עדיו there means “its cheek”), is, however, less favourable to it (cf. Pro 19:8; Est 3:11). בּלּה was the most appropriate word for the slow, but sure and entire, consuming away (Job 13:28) of the dead body which is gnawed or destroyed in the grave, this gate of the lower world. To this is added מזּבל לו as a negative definition of the effect: so that there no longer remains to it, i.e., to the pompous external nature of the ungodly, any dwelling-place, and in general any place whatever; for whatever they had in and about themselves is destroyed, so that they wander to and fro as bare shadows in the dreary waste of Hades. To them, who thought to have built houses for eternity and called great districts of country after their own names, there remains no longer any זבל of this corporeal nature, inasmuch as Hades gradually and surely destroys it; it is for ever freed from its solid and dazzling shell, it wastes away lonesome in the grave, it perishes leaving no trace behind. Hupfeld's interpretation is substantially the same, and that of Jerome even is similar: et figura eorum conteretur in infero post habitaculum suum; and Symmachus: τὸ δὲ κρατερὸν αὐτῶν παλαιώσει ᾴδης ἀπὸ τῆς οἰκήσεως τῆς ἐντίμου αὐτῶν.
Other expositors, it is true, solve the riddle of the half-verse in a totally different way. Mendelssohn refers צוּרם to the upright: whose being lasts longer than the grave (survives it), hence it cannot be a habitation (eternal dwelling) to it; and adds, “the poet could not speak more clearly of the resurrection (immortality).”^[205]
A modern Jewish Christian, Isr. Pick, looked upon in Jerusalem as dead, sees here a prediction of the breaking through of the realm of the dead by the risen

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One: “Their Rock is there, to break through the realm of the dead, that it may no longer serve Him as an abode.”^[206]
Von Hofmann's interpretation (last of all in his Schriftbeweis ii. 2, 499, 2nd edition) lays claim to a more detailed consideration, because it has been sought to maintain it against all objections. By the morning he understands the end of the state or condition of death both of the righteous and of the ungodly. “In the state of death have they both alike found themselves: but now the dominion of death is at an end, and the dominion of the righteous beings.” But those who have, according to Psa 49:15, died are only the ungodly, not the righteous as well. Hofmann then goes on to explain: their bodily form succumbs to the destruction of the lower world, so that it no longer has any abode; which is said to convey the thought, that the ungodly, “by means of the destruction of the lower world, to which their corporeal nature in common with themselves becomes subject, lose its last gloomy abode, but thereby lose their corporeal nature itself, which has now no longer any continuance:” “their existence becomes henceforth one absolutely devoid of possessions and of space, [“the exact opposite of the time when they possessed houses built for eternity, and broad tracts of country bore their name.”] But even according to the teaching of the Old Testament concerning the last things, in the period after the Exile, the resurrection includes the righteous and the unrighteous (Dan 12:2); and according to the teaching of the New Testament, the damned, after Death and Hades are cast into the lake of fire, receive another זבול, viz., Gehenna, which stands in just the same relation to Hades as the transformed world does to the old heavens and the old earth. The thought discovered in Psa 49:15, therefore, will not bear being put to the proof. There is, however, this further consideration, that nothing whatever is known in any other part of the Old Testament of such a destruction of Sheôl; and לבלּות found in the Psalm before us would be a most inappropriate word to express it, instead of which it ought to have been לכלּות; for the figurative language in Psa 102:27; Isa 51:6, is worthless as a justification of this word, which signifies a gradual wearing out and

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using up or consuming, and must not, in opposition to the usage of the language, be explained according to עב and בּלי. For this reason we refrain from making this passage a locus classicus in favour of an eschatological conception which cannot be supported by any other passage in the Old Testament. On the other side, however, the meaning of לבּקר is limited if it be understood only of the morning which dawns upon the righteous one after the night of affliction, as Kurtz does. What is, in fact, meant is a morning which not merely for individuals, but for all the upright, will be the end of oppression and the dawn of dominion: the ungodly are totally destroyed, and they (the upright) now triumph above their graves. In these words is expressed, in the manner of the Old Testament, the end of all time. Even according to Old Testament conception human history closes with the victory of good over evil. So far Psa 49:15 is really a “riddle” of the last great day; expressed in New Testament language, of the resurrection morn, in which οἱ ἅγιοι τὸν κόσμον κρινοῦσι (1Co 6:2).
With אך, in Psa 49:16 (used here adversatively, as e.g., in Job 13:15, and as אכן is more frequently used), the poet contrasts the totally different lot that awaits him with the lot of the rich who are satisfied in themselves and unmindful of God. אך belongs logically to נפשׁי, but (as is moreover frequently the case with רק, גּם, and אף) is, notwithstanding this relation to the following member of the sentence, placed at the head of the sentence: yet Elohim will redeem my soul out of the hand of Sheôl (Psa 89:49; Hos 13:14). In what sense the poet means this redemption to be understood is shown by the allusion to the history of Enoch (Gen 5:24) contained in כּי יקּחני. Böttcher shrewdly remarks, that this line of the verse is all the more expressive by reason of its relative shortness. Its meaning cannot be: He will take me under His protection; for לקח does not mean this. The true parallels are Psa 73:24, Gen 5:24. The removals of Enoch and Elijah were, as it were, fingerposts which pointed forward beyond the cheerless idea they possessed of the way of all men, into the depth of Hades. Glancing at these, the poet, who here speaks in the name of all upright sufferers, gives expression to the hope, that God will wrest him out of the power of Sheôl and take him to Himself. It is a hope that possesses not direct word of God

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upon which it could rest; it is not until later on that it receives the support of divine promise, and is for the present only a “bold flight” of faith. Now can we, for this very reason, attempt to define in what way the poet conceived of this redemption and this taking to Himself. In this matter he himself has no fully developed knowledge; the substance of his hope is only a dim inkling of what may be. This dimness that is only gradually lighted up, which lies over the last things in the Old Testament, is the result of a divine plan of education, in accordance with which the hope of eternal life was gradually to mature, and to be born as it were out of this wrestling faith itself. This faith is expressed in Psa 49:16; and the music accompanies his confidence in cheerful and rejoicing strains.
After this, in Psa 49:17, there is a return from the lyric strain to the gnomic and didactic. It must not, with Mendelssohn, be rendered: let it (my soul) not be afraid; but, since the psalmist begins after the manner of a discourse: fear thou not. The increasing כבוד, i.e., might, abundance, and outward show (all these combined, from כּבד, grave esse), of the prosperous oppressor is not to make the saint afraid: he must after all die, and cannot take hence with him הכּל, the all = anything whatever (cf. לכּל, for anything whatever, Jer 13:7). כּי, Psa 49:17, like ἐάν, puts a supposable case; כּי, Psa 49:18, is confirmatory; and כּי, Psa 49:19, is concessive, in the sense of גּם־כּי, according to Ew. §362, b: even though he blessed his soul during his life, i.e., called it fortunate, and flattered it by cherished voluptuousness (cf. Deu 29:18, התבּרך בּנפשׁו, and the soliloquy of the rich man in Luk 12:19), and though they praise thee, O rich man, because thou dost enjoy thyself (Luk 16:25), wishing themselves equally fortunate, still it (the soul of such an one) will be obliged to come or pass עד־דּור אבותיו. There is no necessity for taking the noun דּור here in the rare signification dwelling (Arabic dâr, synonym of Menzı̂l), and it appears the most natural way to supply נפשׁו as the subject to תּבוא (Hofmann, Kurtz, and others), seeing that one would expect to find אבותיך in the case of תבוא being a form of address. And there is then no need, in order to support the synallage, which is at any rate inelegant, to suppose that the suffix יו-takes its rise from the formula אל־אבתיו (נאסף) בּוא, and is, in

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spite of the unsuitable grammatical connection, retained, just as יחדּו and כּלּם, without regard to the suffixes, signify “together” and “all together” (Böttcher). Certainly the poet delights in difficulties of style, of which quite sufficient remain to him without adding this to the list. It is also not clear whether Psa 49:20 is intended to be taken as a relative clause intimately attached to אבותיו, or as an independent clause. The latter is admissible, and therefore to be preferred: there are the proud rich men together with their fathers buried in darkness for ever, without ever again seeing the light of a life which is not a mere shadowy life.
The didactic discourse now closes with the same proverb as the first part, Psa 49:13. But instead of בּל־ילין the expression here used is ולא יבין, which is co-ordinate with בּיקר as a second attributive definition of the subject (Ew. §351, b): a man in glory and who has no understanding, viz., does not distinguish between that which is perishable and that which is imperishable, between time and eternity. The proverb is here more precisely expressed. The gloomy prospect of the future does not belong to the rich man as such, but to the worldly and carnally minded rich man. (In the Hebrew, v.1 is the designation 'To the leader:...'; from then on v.1-8 in English translation corresponds to v.2-9 in the Hebrew)

Psalm 50

Divine Discourse concerning the True Sacrifice and Worship

With the preceding Psalm the series of the Korahitic Elohim-Psalms of the primary collection (Psa 1:1) closes. There are, reckoning Psa 42:1-11 and Psa 43:1-5 as one Psalm, seven of them (Psa 42:1). They form the principal group of the Korahitic Psalms, to which the third book furnishes a supplement, bearing in part an Elohimic (Psa 84:1-12) and in part a Jehovic impress (Psa 85:1-13; Ps 87:1-88:18). The Asaphic Psalms, on the contrary, belong exclusively to the Elohimic style of Psalms, but do not, however, all stand together: the principal group of them is to be found in the third book (Psa 73:1), and the primary collection contains only one of them, viz., Ps 50, which is here placed immediately after Ps 49 on account of several points of mutual relationship, and more especially because the prominent

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Hear then, My people ([[Bible_(King_James)/Psalms|Psa 50:

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7]]), is in accord with the beginning of Ps 49, Hear, all ye peoples.
According to 1Ch 23:2-5, the whole of the thirty-eight thousand Levites were divided by David into four divisions (24,000 + 6000 + 4000 + 4000). To the fourth division (4000) was assigned the music belonging to divine worship. Out of this division, however, a select company of two hundred and eighty-eight singers was further singled out, and divided into twenty-four classes. These last were placed under three leaders or precentors (Sangmeister), viz., fourteen classes under Heman the Kehathite and this fourteen sons; four classes under Asaph the Gersonite and his four sons; and six classes under Ethan (Jeduthun) and his six sons (1 Chr. 25, cf. Psa 15:1-5 :17ff.). The instruments played by these three leaders, which they made use of on account of their clear, penetrating sound, were the cymbals (1Ch 15:19). Also in 1Ch 16:5, where Asaph is described as the chief (הראשׁ) of the sacred music in the tent where the Ark was placed, he strikes the cymbals. That he was the chief, first leader, cannot be affirmed. The usual order of the names if “Heman, Asaph, and Ethan.” The same order is also observed in the genealogies of the three in

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1 Chron 6:16-32. Heman takes the prominent place, and at his right hand stands Asaph, and on his left Ethan. History bears witness to the fact that Asaph was also a Psalm-writer. For, according to 2Ch 29:30, Hezekiah brought “the words of David and of Asaph the seer” into use again in the service of the house of God. And in the Book of Nehemiah, Neh 12:46, David and Asaph are placed side by side as ראשׁי המּשׁררים in the days of old in Israel.
The twelve Psalms bearing the inscription לאסף are all Elohimic. The name of God יהוה does not occur at all in two (Ps 77, Psa 82:1-8), and in the rest only once, or at the most twice. Side by side with אלהים, אדני and אל are used as favourite names, and especial preference is also given to עליון. Of compounded names of God, אל אלהים והוה (only besides in Jos 22:22) in the Psalter, and אלהים צבאות in the Old Testament Scriptures generally (vid., Symbolae, pp. 14-16), are exclusively peculiar to them. So far as concerns their contents, they are distinguished from the Korahitic Psalms by their prophetically judicial character. As in the prophets, God is frequently introduced as speaking; and we meet with detailed prophetical pictures of the appearing of God the Judge, together with somewhat long judicial addresses (Ps 50; Psa 75:1-10; Psa 82:1-8). The appellation החזה, which Asaph bears in 2Ch 29:30, accords with this; notwithstanding the chronicler also applies the same epithet to both the other precentors. The ground of this, as with נבּא, which is used by the chronicler of the singing and playing of instruments in the service of the house of God, is to be found in the intimate connection between the sacred lyric and prophecy as a whole. The future visionary character of the Asaphic Psalms has its reverse side in the historical past. We frequently meet with descriptive retrospective glances at facts of the primeval history (Psa 74:13-15; Psa 77:15., Psa 80:9-12; Psa 81:5-8; Psa 83:10-12), and Ps 78 is entirely taken up with holding up the mirror of the ancient history of the nation to the people of the present. If we read the twelve Psalms of Asaph in order one after the other, we shall, moreover, observe this striking characteristic, that mention is made of Joseph and the tribes descended from him more frequently than anywhere else (Psa 77:16; Psa 78:9, Psa 78:67., Psa 81:6; Psa 80:2.). Nor is another feature less remarkable, viz., that the mutual relationship

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of Jahve to Israel is set forth under the figure of the shepherd and his flock rather than any other (Psa 74:1; 77:21; Psa 78:52, Psa 78:70-72; Psa 79:13; Psa 80:2). Moreover these Psalms delight in other respects to vary the designations for the people of God as much as possible.
In Ps 50, Psa 73:1, we have before us a peculiar type of Psalms. The inscription לאסף has, so to speak, deep-lying internal grounds in its support. But it does not follow from this inscription that all these Psalms were composed by the aged Asaph, who, as Psa 78:69 shows, lived until the early part of Solomon's reign. The outward marks peculiar to Asaph were continued in his posterity even into the period after the Exile. History mentions Asaphites under Jehoshaphat (2Ch 20:14), under Hezekiah (2Ch 29:13), and among the exiles who returned (Ezr 2:41, cf. Ezr 3:10, one hundred and twenty-eight Asaphites; Neh 7:44, cf. Neh 11:22, a hundred and forty-eight of them). Since down to the period after the Exile even the cymbals (מצלתּים) descended to them from their ancestor, the poetic talent and enthusiasm may also have been hereditary among them. The later “Psalms of Asaph,” whether composed by later Asaphites or some other person, are inscribed לאסף because, by whomsoever, they are composed in the style of Asaph and after Asaphic models. Ps 50, however, is an original Psalm of Asaph.
After the manner of the prophets the twofold truth is here advanced, that God has no delight in animal sacrifice without the sacrifice of prayer in which the heart is engaged, and that the confession of His word without a life that accords with His word is an abomination to Him. It is the very same fundamental thought which is expressed in Psa 40:7-9; Psa 69:31., Psa 51:18., and underlies Psa 24:1-10 (Psa 1:1) and Psa 15:1; they are all echoes of the grand utterance of Samuel (1Sa 15:22), the father of the poetry of the Psalms. It cannot surprise one that stress is laid on this denunciation of a heartless service of works by so many voices during the Davidic age. The nothingness of the opus operatum is also later on the watchword of the prophets in times when religious observances, well ordered and in accordance with legal prescription, predominate in Judah. Nor should it seem strange that Asaph the Levite, who was appointed to the sanctuary on Zion, expresses

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himself thus; for Jeremiah was also a Levite and even a priest (cohen), and yet no one has spoken a bolder, and more cutting word against the outward and formal service of sacrifice than he (Jer 7:22.). Both these objections being removed, there is nothing else that stands in the way of our ascribing this Psalm to Asaph himself. This is favoured by echoes of the Psalm in the prophets (cf. Psa 50:2 with Lam 2:15, and the verse-ending Psa 50:8, Psa 38:18, with Isa 49:16), and there is nothing opposed to it in the form of the language.

Verses 1-3

The theophany. The names of God are heaped up in Psa 50:1 in order to gain a thoroughly full-toned exordium for the description of God as the Judge of the world. Hupfeld considers this heaping up cold and stiff; but it is exactly in accordance with the taste of the Elohimic style. The three names are co-ordinate with one another; for אל אלהים does not mean “God of gods,” which would rather be expressed by אלהי האלהים or אל אלים. אל is the name for God as the Almighty; אלהים as the Revered One; יהוה as the Being, absolute in His existence, and who accordingly freely influences and moulds history after His own plan - this His peculiar proper-name is the third in the triad. Perfects alternate in Psa 50:1 with futures, at one time the idea of that which is actually taking place, and at another of that which is future, predominating. Jahve summons the earth to be a witness of the divine judgment upon the people of the covenant. The addition “from the rising of the sun to its going down,” shows that the poet means the earth in respect of its inhabitants. He speaks, and because what He speaks is of universal significance He makes the earth in all its compass His audience. This summons precedes His self-manifestation. It is to be construed, with Aquila, the Syriac, Jerome, Tremellius, and Montanus, “out of Zion, the perfection of beauty, Elohim shineth.” Zion, the perfect in beauty (cf. the dependent passage Lam 2:15, and 1 Macc. 2:12, where the temple is called ἡ καλλονὴ ἡμῶν), because the place of the presence of God the glorious One, is the bright spot whence the brightness of the divine manifestation spreads forth like the rising sun. In itself certainly it is not inappropriate, with the lxx, Vulgate, and Luther, to take מכלל־יפי as a designation of the manifestation of Elohim in His glory, which is the non pius'

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''ultra of beauty, and consequently to be explained according to Eze 28:12, cf. Exo 33:19, and not according to Lam 2:15 (more particularly since Jeremiah so readily gives a new turn to the language of older writers). But, taking the fact into consideration that nowhere in Scripture is beauty (יפי) thus directly predicated of God, to whom peculiarly belongs a glory that transcends all beauty, we must follow the guidance of the accentuation, which marks מכלל־יפי by Mercha as in apposition with ציּון (cf. Psychol. S. 49; tr. p. 60). The poet beholds the appearing of God, an appearing that resembles the rising of the sun (הופיע, as in the Asaph Psa 80:2, after Deu 33:2, from יפע, with a transition of the primary notion of rising, Arab. yf‛, wf‛, to that of beaming forth and lighting up far and wide, as in Arab. sṭ‛); for “our God will come and by no means keep silence.” It is not to be rendered: Let our God come (Hupfeld) and not keep silence (Olshausen). The former wish comes too late after the preceding הופיע (יבא is consequently veniet, and written as e.g., in Psa 37:13), and the latter is superfluous. אל, as in Psa 34:6; Psa 41:3, Isa 2:9, and frequently, implies in the negative a lively interest on the part of the writer: He cannot, He dare not keep silence, His glory will not allow it. He who gave the Law, will enter into judgment with those who have it and do not keep it; He cannot long look on and keep silence. He must punish, and first of all by word in order to warn them against the punishment by deeds. Fire and storm are the harbingers of the Lawgiver of Sinai who now appears as Judge. The fire threatens to consume the sinners, and the storm (viz., a tempest accompanied with lightning and thunder, as in Job 38:1) threatens to drive them away like chaff. The expression in Psa 50:3 is like Psa 18:9. The fem. Niph. נשׂערה does not refer to אשׁ, but is used as neuter: it is stormed, i.e., a storm rages (Apollinaris, ἐλαιλαπίσθη σφόδρα). The fire is His wrath; and the storm the power or force of His wrath.

Verses 4-6

The judgment scene. To the heavens above (מעל, elsewhere a preposition, here, as in Gen 27:39; Gen 49:25, an adverb, desuper , superne) and to the earth God calls (קרא אל, as, e.g., Gen 28:1), to both לדין עמּו, in order to sit in judgment upon His people in their presence, and with them

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as witnesses of His doings. Or is it not that they are summoned to attend, but that the commission, Psa 50:5, is addressed to them (Olshausen, Hitzig)? Certainly not, for the act of gathering is not one that properly belongs to the heavens and the earth, which, however, because they exist from the beginning and will last for ever, are suited to be witnesses (Deu 4:26; Deu 32:1; Isa 1:2, 1 Macc. 2:37). The summons אספוּ is addressed, as in Mat 24:31, and frequently in visions, to the celestial spirits, the servants of the God here appearing. The accused who are to be brought before the divine tribunal are mentioned by names which, without their state of mind and heart corresponding to them, express the relationship to Himself in which God has placed them (cf. Deu 32:15; Isa 42:19). They are called חסידים, as in the Asaph Psa 79:2. This contradiction between their relationship and their conduct makes an undesigned but bitter irony. In a covenant relationship, consecrated and ratified by a covenant sacrifice (עלי־זבח similar to Psa 92:4; Psa 10:10), has God placed Himself towards them (Ex 24); ); and this covenant relationship is also maintained on their part by offering sacrifices as an expression of their obedience and of their fidelity. The participle כּרתי here implies the constant continuance of that primary covenant-making. Now, while the accused are gathered up, the poet hears the heavens solemnly acknowledge the righteousness of the Judge beforehand. The participial construction שׁפט הוּא, which always, according to the connection, expresses the present (Nah 1:2), or the past (Jdg 4:4), or the future (Jer 25:31), is in this instance an expression of that which is near at hand (fut. instans). הוּא has not the sense of ipse (Ew. §314, a), for it corresponds to the “I” in אני שׁפט or הנני שׁפט; and כּי is not to be translated by nam (Hitzig), for the fact that God intends to judge requires no further announcement. On the contrary, because God is just now in the act of sitting in judgment, the heavens, the witnesses most prominent and nearest to Him, bear witness to His righteousness. The earthly music, as the סלה directs, is here to join in with the celestial praise. Nothing further is now wanting to the completeness of the judgment scene; the action now begins.

Verses 7-15

Exposition of the sacrificial Tôra for the good of those whose holiness consists in outward works. The forms

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strengthened by ah, in Psa 50:7, describe God's earnest desire to have Israel for willing hearers as being quite as strong as His desire to speak and to bear witness. העיד בּ, obtestari aliquem, to come forward as witness, either solemnly assuring, or, as here and in the Psalm of Asaph, Psa 81:9, earnestly warning and punishing (cf. Arab. šahida with b, to bear witness against any one). On the Dagesh forte conjunctive in בּך, vid., Ges. §20, 2, a. He who is speaking has a right thus to stand face to face with Israel, for he is Elohim, the God of Israel - by which designation reference is made to the words אנכי יהוה אלהיך (Exo 20:2), with which begins the Law as given from Sinai, and which here take the Elohimic form (whereas in Psa 81:11 they remain unaltered) and are inverted in accordance with the context. As Psa 50:8 states, it is not the material sacrifices, which Israel continually, without cessation, offers, that are the object of the censuring testimony. ועולתיך, even if it has Mugrash, as in Baer, is not on this account, according to the interpretation given by the accentuation, equivalent to ועל־עולותיך (cf. on the other hand Psa 38:18); it is a simple assertory substantival clause: thy burnt-offerings are, without intermission, continually before Me. God will not dispute about sacrifices in their outward characteristics; for - so Psa 50:9 go on to say-He does not need sacrifices for the sake of receiving from Israel what He does not otherwise possess. His is every wild beast (חיתו, as in the Asaph Psa 79:2) of the forest, His the cattle בּהררי אלף, upon the mountains of a thousand, i.e., upon the thousand (and myriad) mountains (similar to מתי מספּר or מתי מעט), or: where they live by thousands (a similar combination to נבל עשׂור). Both explanations of the genitive are unsupported by any perfectly analogous instance so far as language is concerned; the former, however, is to be preferred on account of the singular, which is better suited to it. He knows every bird that makes its home on the mountains; ידע, as usually, of a knowledge which masters a subject, compasses it and makes it its own. Whatever moves about the fields if with Him, i.e., is within the range of His knowledge (cf. Job 27:11; Psa 10:13), and therefore of His power; זיז (here and in the Asaph Psa 80:14) from זאזא = זעזע, to move to and fro, like טיט from טיטע, to swept out, cf. κινώπετον, κνώδαλον,

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from κινεῖν. But just as little as God requires sacrifices in order thereby to enrich Himself, is there any need on His part that might be satisfied by sacrifices, Psa 50:12. If God should hunger, He would not stand in need of man's help in order to satisfy Himself; but He is never hungry, for He is the Being raised above all carnal wants. Just on this account, what God requires is not by any means the outward worship of sacrifice, but a spiritual offering, the worship of the heart, Psa 50:14. Instead of the שׁלמים, and more particularly זבח תּודה, Lev 7:11-15, and שׁלמי נדר, Lev 7:16 (under the generic idea of which are also included, strictly speaking, vowed thank-offerings), God desires the thanksgiving of the heart and the performance of that which has been vowed in respect of our moral relationship to Himself and to men; and instead of the עולה in its manifold forms of devotion, the prayer of the heart, which shall not remain unanswered, so that in the round of this λογικὴ λατρεία everything proceeds from and ends in εὐχαριστία. It is not the sacrifices offered in a becoming spirit that are contrasted with those offered without the heart (as, e.g., Sir. 32 [35]:1-9), but the outward sacrifice appears on the whole to be rejected in comparison with the spiritual sacrifice. This entire turning away from the outward form of the legal ceremonial is, in the Old Testament, already a predictive turning towards that worship of God in spirit and in truth which the new covenant makes alone of avail, after the forms of the Law have served as swaddling clothes to the New Testament life which was coming into being in the old covenant. This “becoming” begins even in the Tôra itself, especially in Deuteronomy. Our Psalm, like the Chokma (Pro 21:3), and prophecy in the succeeding age (cf. Hos 6:6; Mic 6:6-8; Isa 1:11-15, and other passages), stands upon the standpoint of this concluding book of the Tôra, which traces back all the requirements of the Law to the fundamental command of love.

Verses 16-21

The accusation of the manifest sinners. It is not those who are addressed in Psa 50:7, as Hengstenberg thinks, who are here addressed. Even the position of the words ולרשׁע אמר clearly shows that the divine discourse is now turned to another class, viz., to the evil-doers, who, in connection with open and manifest sins and vices, take the word of God upon

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their lips, a distinct class from those who base their sanctity upon outward works of piety, who outwardly fulfil the commands of God, but satisfy and deceive themselves with this outward observance. מה־לּך ל, what hast thou, that thou = it belongs not to thee, it does not behove thee. With ועתּה, in Psa 50:17, an adversative subordinate clause beings: since thou dost not care to know anything of the moral ennobling which it is the design of the Law to give, and my words, instead of having them as a constant test-line before thine eyes, thou castest behind thee and so turnest thy back upon them (cf. Isa 38:17). ותּרץ is not from רוּץ (lxx, Targum, and Saadia), in which case it would have to be pointed ותּרץ, but from רצה, and is construed here, as in Job 34:9, with עם: to have pleasure in intercourse with any one. In Psa 50:18 the transgression of the eighth commandment is condemned, in Psa 50:18 that of the seventh, in Psa 50:19. that of the ninth (concerning the truthfulness of testimony). שׁלח פּה ברעה, to give up one's mouth unrestrainedly to evil, i.e., so that evil issues from it. תּשׁב, Psa 50:20, has reference to gossiping company (cf. Psa 1:1). דּפי signifies a thrust, a push (cf. הדף), after which the lxx renders it ἐτίθεις σκάνδαλον (cf. Lev 19:14), but it also signifies vexation and mockery (cf. גּדף); it is therefore to be rendered: to bring reproach (Jerome, opprobrium) upon any one, to cover him with dishonour. The preposition בּ with דּבּר has, just as in Num 12:1, and frequently, a hostile signification. “Thy mother's son” is he who is born of the same mother with thyself, and not merely of the same father, consequently thy brother after the flesh in the fullest sense. What Jahve says in this passage is exactly the same as that which the apostle of Jesus Christ says in Rom 2:17-24. This contradiction between the knowledge and the life of men God must, for His holiness' sake, unmask and punish, Psa 50:20. The sinner thinks otherwise: God is like himself, i.e., that is also not accounted by God as sin, which he allows himself to do under the cloak of his dead knowledge. For just as a man is in himself, such is his conception also of his God (vid., Psa 18:26.). But God will not encourage this foolish idea: “I will therefore reprove thee and set (it) in order before thine eyes” (ואערכה, not ואערכה, in order to give expression, the second time at least, to the mood, the form of which has been obliterated

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by the suffix); He will set before the eyes of the sinner, who practically and also in theory denies the divine holiness, the real state of his heart and life, so that he shall be terrified at it. Instead of היה, the infin. intensit. here, under the influence of the close connection of the clauses (Ew. §240, c), is היות; the oratio obliqua begins with it, without כּי (quod). כמוך exactly corresponds to the German deines Gleichen, thine equal.

Verses 22-23

Epilogue of the divine discourse. Under the name שׁכחי אלוהּ are comprehended the decent or honourable whose sanctity relies upon outward works, and those who know better but give way to licentiousness; and they are warned of the final execution of the sentence which they have deserved. In dead works God delighteth not, but whoso offereth thanksgiving (viz., not shelamim - tôda, but the tôda of the heart), he praises Him^[207] and שׂם דּרך. It is unnecessary with Luther, following the lxx, Vulgate, and Syriac versions, to read שׁם. The Talmudic remark אל תקרי ושׂם אלא ושׁם [do not read ושׂם, but ושׁם] assumes ושׂם to be the traditional reading. If we take שׂם דּרך as a thought complete in itself, - which is perfectly possible in a certain sense (vid., Isa 43:19), - then it is best explained according to the Vulgate (qui ordinat viam), with Böttcher, Maurer, and Hupfeld: viam h. e. recta incedere (legel agere) parans; but the expression is inadequate to express this ethical sense (cf. Pro 4:26), and consequently is also without example. The lxx indicates the correct idea in the rendering καὶ ἐκεῖ ὁδὸς ᾗ δείξω αὐτῷ τὸ σωτήριον Θεοῦ. The ושׂם דוך (designedly not pointed דּרך), which standing entirely by itself has no definite meaning, receives its requisite supplement by means of the attributive clause that follows. Such an one prepares a way along which I will grant to him to see the salvation of Elohim, i.e., along which I will grant him a rapturous vision of the full reality of My salvation. The form יכבּדנני is without example elsewhere. It sounds like the likewise epenthetical יקראנני, Pro 1:28, cf. Pro 8:17, Hos 5:15, and may be understood as an imitation of it as regards sound. יכבּדנני (= יכבּדני) is in the writer's mind as the form out of pause (

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Ges. §58, 4). With Psa 50:23 the Psalm recurs to its central point and climax, Psa 50:14. What Jahve here discourses in a post-Sinaitic appearing, is the very same discourse concerning the worthlessness of dead works and concerning the true will of God that Jesus addresses to the assembled people when He enters upon His ministry. The cycle of the revelation of the Gospel is linked to the cycle of the revelation of the Law by the Sermon on the Mount; this is the point at which both cycles touch. Penitential Prayer and intercession for Restoration to Favour

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The same depreciation of the external sacrifice that is expressed in Ps 50 finds utterance in Ps 51, which supplements the former, according as it extends the spiritualizing of the sacrifice to the offering for sin (cf. Psa 40:7). This Psalm is the first of the Davidic Elohim-Psalms. The inscription runs: To the Precentor, a Psalm by David, when Nathan the prophet came to him, after he had gone in to Bathsheba. The carelessness of the Hebrew style shows itself in the fact that one and the same phrase is used of Nathan's coming in an official capacity to David (cf. 2Sa 12:1) and of David's going in unto Bathsheba (בּוא אל, as in Gen 6:4; Psa 16:2, cf. 2Sa 11:4). The comparative כּאשׁר, as a particle of time in the whole compass of the Latin quum, holds together that which precedes and

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that which subsequently takes place. Followed by the perfect (2Sa 12:21; 1Sa 12:8), it has the sense of postquam (cf. the confusing of this כאשׁר with אחרי אשׁר, Jos 2:7). By בּבוא the period within which the composition of the Psalm falls is merely indicated in a general way. The Psalm shows us how David struggles to gain an inward and conscious certainty of the forgiveness of sin, which was announced to him by Nathan (2Sa 12:13). In Psa 6:1-10 and Psa 38:1 we have already heard David, sick in soul and body, praying for forgiveness; in Ps 51 he has even become calmer and more cheerful in his soul, and there is nothing wanting to him except the rapturous realization of the favour within the range of which he already finds himself. On the other hand, Psa 32:1-11 lies even beyond Ps 51. For what David promises in Psa 51:15, viz., that, if favour is again shown to him, he will teach the apostate ones the ways of God, that he will teach sinners how they are to turn to God, we heard him fulfil in the sententious didactic Psa 32:1-11.
Hitzig assigns Ps 51, like Ps 50, to the writer of Isa 40:1. But the manifold coincidences of matter and of style only prove that this prophet was familiar with the two Psalms. We discern in Ps 51 four parts of decreasing length. The first part, Psa 51:3, contains the prayer for remission of sin; the second, Psa 51:12, the prayer for renewal; the third, Psa 51:16, the vow of spiritual sacrifices; the fourth, vv. 20, 21, the intercession for all Jerusalem. The divine name Elohim occurs five times, and is appropriately distributed throughout the Psalm.

Psalm 51

Verses 1-2

Prayer for the remission of sin. Concerning the interchangeable names for sin, vid., on Psa 32:1. Although the primary occasion of the Psalm is the sin of adultery, still David says פּשׁעי, not merely because many other sins were developed out of it, as his guilt of blood in the case of Uriah, the scandal put into the mouths of the enemies of Jahve, and his self-delusion, which lasted almost a whole year; but also because each solitary sin, the more it is perceived in its fundamental character and, as it were, microscopically discerned, all the more does it appear as a manifold and entangled skein of sins, and stands forth in a still more intimate and terrible relation,

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as of cause and effect, to the whole corrupt and degenerated condition in which the sinner finds himself. In מחה sins are conceived of as a cumulative debt (according to Isa 44:22, cf. Isa 43:25, like a thick, dark cloud) written down (Jer 17:1) against the time of the payment by punishment. In כּבּסני (from כּבּס, πλύνειν, to wash by rubbing and kneading up, distinguished from רחץ, λούειν, to wash by rinsing) iniquity is conceived of as deeply ingrained dirt. In טהרני, the usual word for a declarative and de facto making clean, sin is conceived of as a leprosy, Lev 13:6, Lev 13:34. the Kerî runs הרב כּבּסני (imperat. Hiph., like הרף, Psa 37:8), “make great or much, wash me,” i.e., (according to Ges. §142, 3, b) wash me altogether, penitus et totum, which is the same as is expressed by the Chethîb הרבּה (prop. multum faciendo = multum, prorsus, Ges. §131, 2). In כּרב (Isa 63:7) and הרב is expressed the depth of the consciousness of sin; profunda enim malitia, as Martin Geier observes, insolitam raramque gratiam postulat.

Verses 3-4

Substantiation of the prayer by the consideration, that his sense of sin is more than superficial, and that he is ready to make a penitential confession. True penitence is not a dead knowledge of sin committed, but a living sensitive consciousness of it (Isa 59:12), to which it is ever present as a matter and ground of unrest and pain. This penitential sorrow, which pervades the whole man, is, it is true, no merit that wins mercy or favour, but it is the condition, without which it is impossible for any manifestation of favour to take place. Such true consciousness of sin contemplates sin, of whatever kind it may be, directly as sin against God, and in its ultimate ground as sin against Him alone (חטא with ל of the person sinned against, Isa 42:24; Mic 7:9); for every relation in which man stands to his fellow-men, and to created things in general, is but the manifest form of his fundamental relationship to God; and sin is “that which is evil in the eyes of God” (Isa 65:12; Isa 66:4), it is contradiction to the will of God, the sole and highest Lawgiver and Judge. Thus it is, as David confesses, with regard to his sin, in order that... This למען must not be weakened by understanding it to refer to the result instead of to the aim or purpose. If, however, it is intended to express intention, it follows close upon the moral relationship of man to God expressed in לך לבדּך and הרע בּעיניך, -

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a relationship, the aim of which is, that God, when He now condemns the sinner, may appear as the just and holy One, who, as the sinner is obliged himself to acknowledge, cannot do otherwise than pronounce a condemnatory decision concerning him. When sin becomes manifest to a man as such, he must himself say Amen to the divine sentence, just as David does to that passed upon him by Nathan. And it is just the nature of penitence so to confess one's self to be in the wrong in order that God may be in the right and gain His cause. If, however, the sinner's self-accusation justifies the divine righteousness or justice, just as, on the other hand, all self-justification on the part of the sinner (which, however, sooner or later will be undeceived) accuses God of unrighteousness or injustice (Job 40:8): then all human sin must in the end tend towards the glorifying of God. In this sense Psa 51:6 is applied by Paul (Rom 3:4), inasmuch as he regards what is here written in the Psalter - ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικῃσεες ἐν τῷ κρίνεσθαί σε (lxx) - as the goal towards which the whole history of Israel tends. Instead of בּדברך (infin. like שׁלחך, Gen 38:17, in this instance for the sake of similarity of sound^[208] instead of the otherwise usual form דּבּר), in Thy speaking, the lxx renders ἐν τοῖς λόγοις σου = בּדבריך; instead of בּשׁפטך, ἐν τῷ κρίνεσθαί σε = בּהשּׁפטך (infin. Niph.), provided κρίνεσθαι is intended as passive and not (as in Jer 2:9 lxx, cf. Mat 5:40) as middle. The thought remains essentially unchanged by the side of these deviations; and even the taking of the verb זכה, to be clean, pure, in the Syriac signification νικᾶν, does not alter it. That God may be justified in His decisive speaking and judging; that He, the Judge, may gain His cause in opposition to all human judgment, towards this tends David's confession of sin, towards this tends all human history, and more especially the history of Israel.

Verses 5-6

David here confesses his hereditary sin as the root of his actual sin. The declaration moves backwards from his birth to conception, it consequently penetrates even to the most remote point of life's beginning. חוללתּי stands instead of נולדתּי,

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perhaps (although elsewhere, i.e., in Psa 90:2, the idea of painfulness is kept entirely in the background) with reference to the decree, “with pain shalt thou bring forth children,” Gen 3:16 (Kurtz); instead of הרתה אתי, with still more definite reference to that which precedes conception, the expression is יחמתני (for יחמתני, following the same interchange of vowel as in Gen 30:39; Jdg 5:28). The choice of the verb decides the question whether by עון and חטא is meant the guilt and sin of the child or of the parents. יחם (to burn with desire) has reference to that, in coition, which partakes of the animal, and may well awaken modest sensibilities in man, without עיון and חטא on that account characterizing birth and conception itself as sin; the meaning is merely, that his parents were sinful human begins, and that this sinful state (habitus) has operated upon his birth and even his conception, and from this point has passed over to him. What is thereby expressed is not so much any self-exculpation, as on the contrary a self-accusation which glances back to the ultimate ground of natural corruption. He is sinful מלּדה וּמהריון (Psa 58:4; Gen 8:21), is טמא מטּמא, an unclean one springing from an unclean (Job 14:4), flesh born of flesh. That man from his first beginning onwards, and that this beginning itself, is stained with sin; that the proneness to sin with its guilt and its corruption is propagated from parents to their children; and that consequently in the single actual sin the sin-pervaded nature of man, inasmuch as he allows himself to be determined by it and himself resolves in accordance with it, become outwardly manifest-therefore the fact of hereditary sin is here more distinctly expressed than in any other passage in the Old Testament, since the Old Testament conception, according to its special character, which always fastens upon the phenomenal, outward side rather than penetrates to the secret roots of a matter, is directed almost entirely to the outward manifestation only of sin, and leaves its natural foundation, its issue in relation to primeval history, and its demonic background undisclosed. The הן in Psa 51:7 is followed by a correlative second הן in Psa 51:8 (cf. Isa 55:4., Isa 54:15.). Geier correctly says: Orat ut sibi in peccatis concepto veraque cordis probitate carenti penitiorem ac mysticam largiri velit sapientiam, cujus medio liberetur a peccati tum reatu tum dominio. אמת is the nature and life of man as conformed

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to the nature and will of God (cf. ἀλήθεια, Eph 4:21). חכמה, wisdom which is most intimately acquainted with (eindringlich weiss) such nature and life and the way to attain it. God delights in and desires truth בטּחות. The Beth of this word is not a radical letter here as it is in Job 12:6, but the preposition. The reins utpote adipe obducti, here and in Job 38:36, according to the Targum, Jerome, and Parchon, are called טחות (Psychol. S. 269; tr. p. 317). Truth in the reins (cf. Psa 40:9, God's law in visceribus meis) is an upright nature in man's deepest inward parts; and in fact, since the reins are accounted as the seat of the tenderest feelings, in man's inmost experience and perception, in his most secret life both of conscience and of mind (Psa 16:7). In the parallel member סתם denotes the hidden inward part of man. Out of the confession, that according to the will of God truth ought to dwell and rule in man even in his reins, comes the wish, that God would impart to him (i.e., teach him and make his own), - who, as being born and conceived in sin, is commended to God's mercy, - that wisdom in the hidden part of his mind which is the way to such truth.

Verses 7-9

The possession of all possessions, however, most needed by him, the foundation of all other possessions, is the assurance of the forgiveness of his sins. The second futures in Psa 51:9 are consequents of the first, which are used as optatives. Psa 51:9 recalls to mind the sprinkling of the leper, and of one unclean by reason of his contact with a dead body, by means of the bunch of hyssop (Lev. 14, Num. 19), ), the βοτάνη καθαρτική (Bähr, Symbol. ii. 503); and Psa 51:9 recalls the washings which, according to priestly directions, the unclean person in all cases of uncleanness had to undergo. Purification and washing which the Law enjoins, are regarded in connection with the idea implied in them, and with a setting aside of their symbolic and carnal outward side, inasmuch as the performance of both acts, which in other cases takes place through priestly mediation, is here supplicated directly from God Himself. Manifestly בּאזוב (not כבאזוב) is intended to be understood in a spiritual sense. It is a spiritual medium of purification without the medium itself being stated. The New Testament believer confesses, with Petrarch in the second of his seven penitential Psalms: omnes

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sordes meas una gutta, vel tenuis, sacri sanguinis absterget. But there is here no mention made of atonement by blood; for the antitype of the atoning blood was still hidden from David. The operation of justifying grace on a man stained by the blood-red guilt of sin could not, however, be more forcibly denoted than by the expression that it makes him whiter than snow (cf. the dependent passage Isa 1:18). And history scarcely records a grander instance of the change of blood-red sin into dazzling whiteness than this, that out of the subsequent marriage of David and Bathsheba sprang Solomon, the most richly blessed of all kings. At the present time David's very bones are still shaken, and as it were crushed, with the sense of sin. דּכּית is an attributive clause like יפעל in Psa 7:16. Into what rejoicing will this smitten condition be changed, when he only realizes within his soul the comforting and joyous assuring utterance of the God who is once more gracious to him! For this he yearns, viz., that God would hide His face from the sin which He is now visiting upon him, so that it may as it were be no longer present to Him; that He would blot out all his iniquities, so that they may no longer testify against him. Here the first part of the Psalm closes; the close recurs to the language of the opening (Psa 51:3).

Verses 10-11

In the second part, the prayer for justification is followed by the prayer for renewing. A clean heart that is not beclouded by sin and a consciousness of sin (for לב includes the conscience, Psychology, S. 134; tr. p. 160); a stedfast spirit (נכון, cf. Psa 78:37; Psa 112:7) is a spirit certain respecting his state of favour and well-grounded in it. David's prayer has reference to the very same thing that is promised by the prophets as a future work of salvation wrought by God the Redeemer on His people (Jer 24:7; Eze 11:19; Eze 36:26); it has reference to those spiritual facts of experience which, it is true, could be experienced even under the Old Testament relatively and anticipatively, but to the actual realization of which the New Testament history, fulfilling ancient prophecy has first of all produced effectual and comprehensive grounds and motives, viz., μετάνοια (לב = νοῦς), καινὴ κτίσις, παλιγγενεσία καὶ ἀνακαὶνωσις πνεῦματος (Tit 3:5). David, without distinguishing between them, thinks of himself as king, as Israelite, and as man. Consequently we are not at liberty to

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say that רוּח הקּדשׁ (as in Isa 63:16), πνεῦμα ἁγιωσύνης = ἅγιον, is here the Spirit of grace in distinction from the Spirit of office. If Jahve should reject David as He rejected Saul, this would be the extreme manifestation of anger (2Ki 24:20) towards him as king and as a man at the same time. The Holy Spirit is none other than that which came upon him by means of the anointing, 1Sa 16:13. This Spirit, by sin, he has grieved and forfeited. Hence he prays God to show favour rather than execute His right, and not to take this His Holy Spirit from him.

Verses 12-13

In connection with רוּח נדיבה, the old expositors thought of נדיב, a noble, a prince, and נדיבה, nobility, high rank, Job 30:15, lxx πνεύματι ἡγεμονικῷ (spiritu principali) στήριξόν με, - the word has, however, without any doubt, its ethical sense in this passage, Isa 32:8, cf. נדבה, Ps. 54:8; and the relation of the two words רוח נדיבה is not to be taken as adjectival, but genitival, since the poet has just used רוח in the same personal sense in Psa 51:12. Nor are they to be taken as a nominative of the subject, but - what corresponds more closely to the connection of the prayer - according to Gen 27:37, as a second accusative of the object: with a spirit of willingness, of willing, noble impulse towards that which is good, support me; i.e., imparting this spirit to me, uphold me constantly in that which is good. What is meant is not the Holy Spirit, but the human spirit made free from the dominion of sin by the Holy Spirit, to which good has become an inward, as it were instinctive, necessity. Thus assured of his justification and fortified in new obedience, David will teach transgressors the ways of God, and sinners shall be converted to Him, viz., by means of the testimony concerning God's order of mercy which he is able to bear as the result of his own rich experience.

Verses 14-17

The third part now begins with a doubly urgent prayer. The invocation of God by the name Elohim is here made more urgent by the addition of אלהי תשׁוּעתי; inasmuch as the prayers for justification and for renewing blend together in the “deliver me.” David does not seek to lessen his guilt; he calls it in דּמים by its right name, - a word which signifies blood violently shed, and then also a deed of blood and blood-guiltiness (Psa 9:13; Psa 106:38, and frequently). We have

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also met with הצּיל construed with מן of the sin in Psa 39:9. He had given Uriah over to death in order to possess himself of Bathsheba. And the accusation of his conscience spoke not merely of adultery, but also of murder. Nevertheless the consciousness of sin no longer smites him to the earth, Mercy has lifted him up; he prays only that she would complete her work in him, then shall his tongue exultingly praise (רנּן with an accusative of the object, as in Psa 59:17) God's righteousness, which, in accordance with the promise, takes the sinner under its protection. But in order to perform what he vowed he would do under such circumstances, he likewise needs grace, and prays, therefore, for a joyous opening of his mouth. In sacrifices God delighteth not (Psa 40:7, cf. Isa 1:11), otherwise he would bring some (ואתּנה, darem, sc. si velles, vid., on Psa 40:6); whole-burnt-offerings God doth not desire: the sacrifices that are well-pleasing to Him and most beloved by Him, in comparison with which the flesh and the dead work of the עולות and the זבחים (שׁלמים) is altogether worthless, are thankfulness (Psa 50:23) out of the fulness of a penitent and lowly heart. There is here, directly at least, no reference to the spiritual antitype of the sin-offering, which is never called זבה. The inward part of a man is said to be broken and crushed when his sinful nature is broken, his ungodly self slain, his impenetrable hardness softened, his haughty vainglorying brought low, - in fine, when he is in himself become as nothing, and when God is everything to him. Of such a spirit and heart, panting after grace or favour, consist the sacrifices that are truly worthy God's acceptance and well-pleasing to Him (cf. Isa 57:15, where such a spirit and such a heart are called God's earthly temple).^[209]

Verses 18-19

From this spiritual sacrifice, well-pleasing to God, the Psalm now, in vv. 20f., comes back to the material sacrifices that are offered in a right state of mind; and this is

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to be explained by the consideration that David's prayer for himself here passes over into an intercession on behalf of all Israel: Do good in Thy good pleasure unto Zion. את־ may be a sign of the accusative, for היטיב (הטיב) does take the accusative of the person (Job 24:21); but also a preposition, for as it is construed with ל and עם, so also with את in the same signification (Jer 18:10; Jer 32:41). זבח־צדק are here, as in Psa 4:6; Deu 33:19, those sacrifices which not merely as regards their outward character, but also in respect of the inward character of him who causes them to be offered on his behalf, are exactly such as God the Lawgiver will have them to be. By כּליל beside עולה might be understood the priestly vegetable whole-offering, Lev 6:15. (מנחת חבתּין, Epistle to the Hebrews, ii. 8), since every עולה as such is also כּליל; but Psalm-poetry does not make any such special reference to the sacrificial tôra. וכליל is, like כליל in 1Sa 7:9, an explicative addition, and the combination is like ימינך וזרועך, Psa 44:4, ארץ ותבל, Psa 90:2, and the like. A שׁלם כּליל (Hitzig, after the Phoenician sacrificial tables) is unknown to the Israelitish sacrificial worship. The prayer: Build Thou the walls of Jerusalem, is not inadmissible in the mouth of David; since בּנה signifies not merely to build up what has been thrown down, but also to go on and finish building what is in the act of being built (Psa 89:3); and, moreover, the wall built round about Jerusalem by Solomon (1Ki 3:1) can be regarded as a fulfilment of David's prayer.
Nevertheless what even Theodoret has felt cannot be denied: τοῖς ἐν Βαβυλῶνι...ἁρμόττει τὰ ῥήματα. Through penitence the way of the exiles led back to Jerusalem. The supposition is very natural that vv. 20f. may be a liturgical addition made by the church of the Exile. And if the origin of Isa 40:1 in the time of the Exile were as indisputable as the reasons against such a position are forcible, then it would give support not merely to the derivation of vv. 20f. (cf. Isa 60:5, Isa 60:7, Isa 60:10), but of the whole Psalm, from the time of the Exile; for the general impress of the Psalm is, according to the accurate observation of Hitzig, thoroughly deutero-Isaianic. But the writer of Isa 40:1 shows signs in other respects also of the most families acquaintance with the earlier literature of the Shı̂r and the Mashal; and that he is none

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other than Isaiah reveals itself in connection with this Psalm by the echoes of this very Psalm, which are to be found not only in the second but also in the first part of the Isaianic collection of prophecy (cf. on Psa 51:9, Psa 51:18). We are therefore driven to the inference, that Ps 51 was a favourite Psalm of Isaiah's, and that, since the Isaianic echoes of it extend equally from the first verse to the last, it existed in the same complete form even in his day as in ours; and that consequently the close, just like the whole Psalm, so beautifully and touchingly expressed, is not the mere addition of a later age. The Punishment That Awaits the Evil Tongue
With Psa 52:1-9,

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which, side by side with Ps 51, exhibits the contrast between the false and the right use of the tongue, begins a series of Elohimic Maskı̂l s (Ps 52-55) by David. It is one of the eight Psalms which, by the statements of the inscriptions, of which some are capable of being verified, and others at least cannot be replaced by anything that is more credible, are assigned to the time of his persecution by Saul (Ps 7, 59, Psa 56:1-13, 34, Psa 52:1-9, Psa 57:1-11, Psa 142:1-7, Psa 54:1-7). Augustine calls them Psalmos fugitivos. The inscription runs: To the Precentor, a meditation (vid., Psa 32:1), by David, when Doeg the Edomite came and told Saul and said to him: David is gone in to the house of Ahimelech. By בּבוא, as in Psa 51:2; Psa 54:2, the writer of the inscription does not define the exact moment of the composition of the Psalm, but only in a general way the period in which it falls. After David had sojourned a short time with Samuel, he betook himself to Nob to Ahimelech the priest; and he gave him without hesitation, as being the son-in-law of the king, the shew-bread that had been removed, and the sword of Goliath that had been hung up in the sanctuary behind the ephod. Doeg the Edomite was witness of this; and when Saul, under the tamarisk in Gibea, held an assembly of his serving men, Doeg, the overseer of the royal mules, betrayed what had taken place between David and Ahimelech to him. Eighty-five priests immediately fell as victims of this betrayal, and only Abiathar (Ebjathar) the son of Ahimelech escaped and reached David, 1Sa 22:6-10 (where, in Psa 52:9, פרדי is to be read instead of עבדי, cf. Psa 21:8).

Psalm 52

Verses 1-4

It is bad enough to behave wickedly, but bad in the extreme to boast of it at the same time as an heroic act. Doeg, who causes a massacre, not, however, by the strength of his hand, but by the cunning of his tongue, does this. Hence he is sarcastically called גּבּור (cf. Isa 5:22). David's cause, however, is not therefore lost; for it is the cause of God, whose loving-kindness endures continually, without allowing itself to be affected, like the favour of men, by calumny. Concerning הוּות vid., on Psa 5:10. לשׁון is as usual treated as fem; עשׂה רמיּה (according to the Masora with Tsere) is consequently addressed to a person. In Psa 52:5 רע after אהבתּ has the Dagesh that is usual also in other instances according to the rule of the אתי מרחיק,

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especially in connection with the letters כפתבגד (with which Resh is associated in the Book of Jezira, Michlol 96b, cf. 63b).^[210]
The מן or מטּוב and מדּבּר is not meant to affirm that he loves good, etc., less than evil, etc., but that he does not love it at all (cf. Psa 118:8., Hab 2:16). The music which comes in after Psa 52:5 has to continue the accusations con amarezza without words. Then in Psa 52:6 the singing again takes them up, by addressing the adversary with the words “thou tongue of deceit” (cf. Psa 120:3), and by reproaching him with loving only such utterances as swallow up, i.e., destroy without leaving a trace behind (בּלע, pausal form of בלע, like בּצע in Psa 119:36, cf. the verb in Psa 35:25, 2Sa 17:16; 2Sa 20:19.), his neighbour's life and honour and goods. Hupfeld takes Psa 52:6 as a second object; but the figurative and weaker expression would then follow the unfigurative and stronger one, and “to love a deceitful tongue” might be said with reference to this character of tongue as belonging to another person, not with reference to his own.

Verses 5-7

The announcement of the divine retribution begins with גּם as in Isa 66:4; Eze 16:43; Mal 2:9. The אהל is not, as one might suppose, the holy tent or tabernacle, that he has desecrated by making it the lurking-place of the betrayer (1Sa 21:7), which would have been expressed by מאהלו, but his own dwelling. God will pull him, the lofty and

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imperious one, down (נתץ, like a tower perhaps, Jdg 8:9; Eze 26:9) from his position of honour and his prosperity, and drag him forth out of his habitation, much as one rakes a coal from the hearth (חתה Biblical and Talmudic in this sense), and tear him out of this his home (נסח, cf. נתק, Job 18:14) and remove him far away (Deu 28:63), because he has betrayed the homeless fugitive; and will root him out of the land of the living, because he has destroyed the priests of God (1Sa 22:18). It then proceeds in Psa 52:8 very much like Psa 40:4, Psa 40:5, just as the figure of the razor also coincides with Psalms belonging to exactly the same period (Psa 51:8; Psa 57:5, cf. לטשׁ, Psa 7:13). The excitement and indignant anger against one's foes which expresses itself in the rhythm and the choice of words, has been already recognised by us since Ps 7 as a characteristic of these Psalms. The hope which David, in Psa 52:8, attaches to God's judicial interposition is the same as e.g., in Psa 64:10. The righteous will be strengthened in the fear of God (for the play of sounds cf. Psa 40:4) and laugh at him whom God has overthrown, saying: Behold there the man, etc. According to Psa 58:11, the laughing is joy at the ultimate breaking through of justice long hidden and not discerned; for even the moral teaching of the Old Testament (Pro 24:17) reprobates the low malignant joy that glories at the overthrow of one's enemy. By ויּבטח the former trust in mammon on the part of the man who is overtaken by punishment is set forth as a consequence of his refusal to put trust in God, in Him who is the true מעוז = Arab. m‛âḏ, hiding-place or place of protection (vid., on 31;3, Psa 37:39, cf. Psa 17:7; 22:33). הוּה is here the passion for earthly things which rushes at and falls upon them (animo fertur).

Verses 8-9

The gloomy song now brightens up, and in calmer tones draws rapidly to a close. The betrayer becomes like an uprooted tree; the betrayed, however, stands firm and is like to a green-foliaged olive (Jer 11:16) which is planted in the house of Elohim (Psa 90:14), that is to say, in sacred and inaccessible ground; cf. the promise in Isa 60:13. The weighty expression כּי עשׂית refers, as in Ps 22:32, to the gracious and just carrying out of that which was aimed at in the election of David. If this be attained, then he will for ever give thanks

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and further wait on the Name, i.e., the self-attestation, of God, which is so gracious and kind, he will give thanks and “wait” in the presence of all the saints. This “waiting,” ואקוּה, is open to suspicion, since what he intends to do in the presence of the saints must be something that is audible or visible to them. Also “hoping in the name of God” is, it is true, not an unbiblical notional combination (Isa 36:8); but in connection with שׁמך כי טוב which follows, one more readily looks for a verb expressing a thankful and laudatory proclamation (cf. Ps 54:8). Hitzig's conjecture that we should read ואחוּה is therefore perfectly satisfactory. נגד חסידיך does not belong to טוב, which would be construed with בּעיני htiw deurtsnoc , and not נגד, but to the two votive words; cf. Psa 22:26; Psa 138:1, and other passages. The whole church (Psa 22:23., Psa 40:10.) shall be witness of his thankfulness to God, and of his proclamation of the proofs which God Himself has given of His love and favour. Elohimic Variation of the Jahve - Psa 14:1-7
Psa 52:1-9 and [[Bible_(King_James)/Psalms|Psa 53:1-

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6]], which are most closely related by occasion, contents, and expression, are separated by the insertion of Psa 53:1-6, in which the individual character of Psa 52:1-9, the description of moral corruption and the announcement of the divine curse, is generalized. Psa 53:1-6 also belongs to this series according to its species of poetic composition; for the inscription runs: To the Precentor, after Machalath, a Maskı̂l of David. The formula על־מחלת recurs in Psa 88:1 with the addition of לענּות. Since Ps 88 is the gloomiest of all the Psalms, and Psa 53:1-6, although having a bright border, is still also a dark picture, the signification of מחלה, laxness (root חל, opp. מר), sickness, sorrow, which is capable of being supported by Exo 15:26, must be retained. על־מחלת signifies after a sad tone or manner; whether it be that מחלת itself (with the ancient dialectic feminine termination, like נגינת, Psa 61:1) is a name for such an elegiac kind of melody, or that it was thereby designed to indicate the initial word of some popular song. In the latter case מחלת is the construct form, the standard song beginning מחלת לב or some such way. The signification to be sweet (Aramaic) and melodious (Aethiopic), which the root חלי obtains in the dialects, is foreign to Hebrew. It is altogether inadmissible to combine מחלת with Arab. mahlt, ease, comfort (Germ. Gemächlichkeit, cf. mächlich, easily, slowly, with mählich, by degrees), as Hitzig does; since מחל, Rabbinic, to pardon, coincides more readily with מחה, Psa 51:3, Psa 51:11. So that we may regard machalath as equivalent to mesto, not piano or andante.
That the two texts, Psa 14:1-7 and Psa 53:1-6, are “vestiges of an original identity” (Hupfeld) is not established: Psa 53:1-6 is a later variation of Psa 14:1-7. The musical designation, common

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only to the earlier Psalms, at once dissuades one from coming down beyond the time of Jehoshaphat or Hezekiah. Moreover, we have here a manifest instance that even Psalms which are composed upon the model of, or are variations of Davidic Psalms, were without any hesitation inscribed לדוד.
Beside the critical problem, all that remains here for the exegesis is merely the discussion of anything peculiar in the deviations in the form of the text.

Psalm 53

Verse 1

The well-grounded asyndeton השׁהיתוּ התעיבוּ is here dismissed; and the expression is rendered more bombastic by the use of עול instead of עלילה. עול (the masculine to עולה), pravitas, is the accusative of the object (cf. Eze 16:52) to both verbs, which give it a twofold superlative attributive notion. Moreover, here השׁחיתו is accented with Mugrash in our printed texts instead of Tarcha. One Mugrash after another is contrary to all rule.

Verse 2

In both recensions of the Psalm the name of God occurs seven times. In Psa 14:1-7 it reads three times Elohim and four times Jahve; in the Psalm before us it is all seven times Elohim, which in this instance is a proper name of equal dignity with the name Jahve. Since the mingling of the two names in Psa 14:1-7 is perfectly intentional, inasmuch as Elohim in Psa 53:1, Psa 53:2 describes God as a Being most highly exalted and to be reverentially acknowledged, and in Psa 52:5 as the Being who is present among men in the righteous generation and who is mighty in their weakness, it becomes clear that David himself cannot be the author of this levelling change, which is carried out more rigidly than the Elohimic character of the Psalm really demands.

Verse 3

Instead of הכּל, the totality, we have כּלּו, which denotes each individual of the whole, to which the suffix, that has almost vanished (Psa 29:9) from the genius of the language, refers. And instead of סר, the more elegant סג, without any distinction in the meaning.

Verse 4

Here in the first line the word כּל־, which, as in Psa 5:6; Psa 6:9, is in its right place, is wanting. In Psa 14:1-7 there then follow, instead of two tristichs, two distichs, which are perhaps each mutilated by the loss of a line. The writer who has retouched the Psalm has restored the tristichic symmetry that

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had been lost sight of, but he has adopted rather violent means: inasmuch as he has fused down the two distichs into a single tristich, which is as closely as possible adapted to the sound of their letters.

Verse 5

The last two lines of this tristich are in letters so similar to the two distichs of Psa 14:1-7, that they look like an attempt at the restoration of some faded manuscript. Nevertheless, such a close following of the sound of the letters of the original, and such a changing of the same by means of an interchange of letters, is also to be found elsewhere (more especially in Jeremiah, and e.g., also in the relation of the Second Epistle of Peter to Jude). And the two lines sound so complete in themselves and full of life, that this way of accounting for their origin takes too low an estimate of them. A later poet, perhaps belonging to the time of Jehoshaphat or Hezekiah, has here adapted the Davidic Psalm to some terrible catastrophe that has just taken place, and given a special character to the universal announcement of judgment. The addition of לא־היה פּחד (supply אשׁר = אשׁר שׁם, Psa 84:4) is meant to imply that fear of judgment had seized upon the enemies of the people of God, when no fear, i.e., no outward ground for fear, existed; it was therefore חרדּת אלהים (1Sa 14:15), a God-wrought panic. Such as the case with the host of the confederates in the days of Jehoshaphat (2Ch 20:22-24); such also with the army of Sennacherib before Jerusalem (Isa 37:36). כּי gives the proof in support of this fright from the working of the divine power. The words are addressed to the people of God: Elohim hath scattered the bones (so that unburied they lie like dirt upon the plain a prey to wild beasts, Psa 141:7; Eze 6:5) of thy besieger, i.e., of him who had encamped against thee. חנך .eeht tsniaga instead of חנך = חנה עליך.^[211]
By the might of his God, who has overthrown them, the enemies of

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His people, Israel has put them to shame, i.e., brought to nought in a way most shameful to them, the project of those who were so sure of victory, who imagined they could devour Israel as easily and comfortably as bread. It is clear that in this connection even Psa 53:5 receives a reference to the foreign foes of Israel originally alien to the Psalm, so that consequently Mic 3:3 is no longer a parallel passage, but passages like Num 14:9, our bread are they (the inhabitants of Canaan); and Jer 30:16, all they that devour thee shall be devoured.

Verse 6

The two texts now again coincide. Instead of ישׁוּעת, we here have ישׁעות; the expression is strengthened, the plural signifies entire, full, and final salvation. Consolation in the Presence of Bloodthirsty Adversaries (In the Hebrew, Psa 54:1-2 comprise the designation 'To the leader, with the accompaniment of stringed instruments, a Maskil of David...'; from then on Psa 54:1-7 in English translation corresponds to vv. 3-9 in the Hebrew)

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Here again we have one of the eight Psalms dates from the time of Saul's persecution - a Maskı̂l, like the two preceding Psalms, and having points of close contact both with Psa 53:1-6 (cf. Psa 54:5 with Psa 53:3) and with Psa 52:1-9 (cf. the resemblance in the closing words of. v. 8 and Ps 52:11): To the Precentor, with the accompaniment of stringed instruments (vid., on Psa 4:1), a meditation, by David, when the Ziphites came and said to Saul: Is not David hidden among us? Abiathar, the son of Ahimelech, had escaped to David, who with six hundred men was then in the fortified town of Keïla (Keilah), but received through Abiathar the divine answer, that the inhabitants would give him up if Saul should lay siege to the town. Thereupon we find him in the wilderness of Zîph; the Ziphites betray him and pledge themselves to capture him, and thereby he is in the greatest straits, out of which he was only rescued by an invasion of the Philistines, which compelled Saul to retreat (1Sa 23:19.). The same history which the earlier narrator of the Books of Samuel relates here, we meet with once more in 1 Sam. 26, related with fuller colouring. The form of the inscription of the Psalm is word for word the same as both in 1Sa 23:19 and in 1Sa 26:1; the annals are in all three passages the ultimate source of the inscription.

Psalm 54

Verses 1-3

Psa 54:1-3 (Hebrew_Bible_54:3-5) This short song is divided into two parts by Sela The first half prays for help and answer. The Name of God is the manifestation of His nature, which has mercy as its central point (for the Name of God is טּוב, v. 8, Ps 52:11), so that בּשׁמך (which is here the parallel word to בּגבוּרתך) is consequently equivalent to בּחסדּך. The obtaining of right for any one (דּין like שׁפט, Psa 7:9, and frequently, עשׂה דּין, Psa 9:5) is attributed to the all-conquering might of God, which is only one side of the divine Name, i.e., of the divine nature which manifests itself in the diversity of its attributes. האזין (Psa 54:4) is construed with ל (cf. אל, Psa 87:2) like הטּה אזן, Psa 78:1.

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The Targum, misled by Psa 86:14, reads זרים instead of זרים in Psa 54:5. The inscription leads one to think of the Ziphites in particular in connection with “strangers” and “violent men.” The two words in most instances denote foreign enemies, Isa 25:2., Psa 29:5; Eze 31:12; but זר is also a stranger in the widest sense, regulated in each instance according to the opposite, e.g., the non-priest, Lev 22:10; and one's fellow-countrymen can also turn out to be עריצים, Jer 15:21. The Ziphites, although Judaeans like David, might be called “strangers,” because they had taken the side against David; and “violent men,” because they pledged themselves to seize and deliver him up. Under other circumstances this might have been their duty as subjects. In this instance, however, it was godlessness, as Psa 54:5 (cf. Psa 86:14) says. Any one at that time in Israel who feared God more than man, could not lend himself to be made a tool of Saul's blind fury. God had already manifestly enough acknowledged David.

Verses 4-7

Psa 54:4-7 (Hebrew_Bible_54:6-9) In this second half, the poet, in the certainty of being heard, rejoices in help, and makes a vow of thanksgiving. The בּ of בּסמכי is not meant to imply that God is one out of many who upheld his threatened life; but rather that He comes within the category of such, and fills it up in Himself alone, cf. Psa 118:7; and for the origin of this Beth essentiae, Psa 99:6, Jdg 11:35. In Psa 54:7 the Kerî merits the preference over the Chethîb (evil shall “revert” to my spies), which would at least require על instead of ל (cf. Psa 7:17). Concerning שׁררי, vid., on Psa 27:11. In the rapid transition to invocation in Psa 54:7 the end of the Psalm announces itself. The truth of God is not described as an instrumental agent of the cutting off, but as an impelling cause. It is the same Beth as in the expression בּנדבה (Num 15:3): by or out of free impulse. These free-will sacrifices are not spiritual here in opposition to the ritual sacrifices (Psa 50:14), but ritual as an outward representation of the spiritual. The subject of הצּילני is the Name of God; the post-biblical language, following Lev 24:11, calls God straightway השּׁם, and passages like Isa 30:27 and the one before us come very near to this usage. The praeterites mention the ground of the thanksgiving. What David now still hopes for will then lie behind him in the past. The closing line, v. 9b, recalls Psa 35:21, cf. Psa 59:11; Psa 92:12; the invoking

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of the curse upon his enemies in v. 8 recalls Psa 17:13; Psa 56:8; Psa 59:12.; and the vow of thanksgiving in v. 8 recalls Psa 22:26; Psa 35:18; Psa 40:10.

Psalm 55

Prayer of One Who Is Maliciously Beset and Betrayed by His Friend

2 GIVE ear, Elohim, to my prayer,

And veil not Thyself from my supplication;

3 Oh hearken to me and answer me !

I toss to and fro in my thoughts and must groan,

4 Because of the voice of the enemy, because of the oppression

of the evil-doer.

For they roll iniquity upon me, And in anger do they pursue me.

5 My heart writhes within me,

And the terrors of death have fallen upon me.

6 Fear and trembling come upon me, And horror hath covered me.

7 I thought : Oh that I had wings like a dove, Then would I fly away and be at rest !

8 Yea, I would flee afar off,

I would lodge in the wilderness. (Sela.)

9 I would soar to my place of refuse From the raging wind, from the, tempest.

10 Destroy, O Lord, divide their tongues, For I see violence and strife in the city.

11 Day and night they go their rounds upon its walls And evil and trouble are in the midst of it.

12 Destruction is in the midst of it,

And oppression and guile depart not from its market-place.

13 For it is not an enemy that reproacheth me, then I would

bear it ;

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Neither is it he that hateth me that exalteth himself

against me, Then I could indeed hide myself from him.

14 But thou wast a man on an equality with me, my companion

and familiar friend,

15 We who were wont to have sweet intercourse together, To the house of Elohim we walked in the festive throng.

16 Let death surprise them,

Let them go down alive to Hades ;

For wickedness is in their dwelling, in their inward part.

17 As for me, to Elohim do I cry, And Jahve will save me.

18 Evening and morning and at noon will I meditate and groan, And He will hear my voice,

19 He will deliver, in peace, my soul, so that they come not

at me; For they are very many against me.

20 God will hear, and answer them —

Yea, He sitteth enthroned from the very beginning — (Sela)

Even them, who think nothing of another, And who fear not Elohim.

21 He layeth his hand upon those who are at peace with him, He violateth his covenant.

22 Smooth are the butter-words of his mouth,

and war is his heart ; Soft are his words as oil, and yet are sword-blades.

23 Cast thy burden upon Jahve, He, He will sustain thee ;

He will never suffer the righteous to be moved.

24 And Thou, Elohim, shalt cast them down into the abyss of

the pit, Bloody and deceitful men shall not live out half their lives ; But I trust in Thee.
Psa 54:1-7 is followed by another Davidic Psalm bearing the same inscription: To the Precentor, with accompaniment of

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stringed instruments, a meditation, by David. It also accords with the former in the form of the prayer with which it opens (cf. Psa 55:2 with Psa 54:3.); and it is the Elohimic counterpart of the Jahve- Psa 41:1-13. If the Psalm is by David, we require (in opposition to Hengstenberg) an assignable occasion for it in the history of his life. For how could the faithless bosom friend, over whom the complaint concerning malicious foes here, as in Psa 41:1-13, lingers with special sadness, be a mere abstract personage; since it has in the person of Judas Iscariot its historical living antitype in the life and passion of the second David? This Old Testament Judas is none other than Ahithôphel, the right hand of Absalom. Ps 55 belongs, like Psa 41:1-13, to the four years during which the rebellion of Absalom was forming; only to a somewhat later period, when Absalom's party were so sure of their cause that they had no need to make any secret of it. How it came to pass that David left the beginnings and progressive steps of the rebellion of Absalom to take their course without bringing any other weapon to bear against it than the weapon of prayer, is discussed on Psa 41:1-13.
Hitzig also holds this Psalm to be Jeremianic. But it contains no coincidences with the language and thoughts of Jeremiah worth speaking of, excepting that this prophet, in Psa 9:1, gives utterance to a similar wish to that of the psalmist in Psa 55:7, and springing from the same motive. The argument in favour of Jeremiah in opposition to David is consequently referred to the picture of life and suffering which is presented in the Psalm; and it becomes a question whether this harmonizes better with the persecuted life of Jeremiah or of David. The exposition which follows here places itself - and it is at least worthy of being attempted - on the standpoint of the writer of the inscription.

Verses 1-8

In this first group sorrow prevails. David spreads forth his deep grief before God, and desires for himself some lonely spot in the wilderness far away from the home or lurking-place of the confederate band of those who are compassing his overthrow. “Veil not Thyself” here, where what is spoken of is something audible, not visible, is equivalent to “veil not Thine ear,” Lam 3:56, which He designedly does, when the right state of heart leaves the praying one, and consequently

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that which makes it acceptable and capable of being answered is wanting to the prayer (cf. Isa 1:15). שׂיח signifies a shrub (Syriac shucho, Arabic šı̂ḥ), and also reflection and care (Arabic, carefulness, attention; Aramaic, סח, to babble, talk, discourse). The Hiph. חריד, which in Gen 27:40 signifies to lead a roving life, has in this instance the signification to move one's self backwards and forwards, to be inwardly uneasy; root רד, Arab. rd, to totter, whence râda , jarûda, to run up and down (IV to desire, will); raida, to shake (said of a soft bloated body); radda, to turn (whence taraddud, a moving to and fro, doubting); therefore: I wander hither and thither in my reflecting or meditating, turning restlessly from one thought to another. It is not necessary to read ואחמיה after Psa 77:4 instead of ועהימה, since the verb הוּם = המה, Psa 42:6, 12, is secured by the derivatives. Since these only exhibit הוּם, and not הים (in Arabic used more particularly of the raving of love), ואהימה, as also אריד, is Hiph., and in fact like this latter used with an inward object: I am obliged to raise a tumult or groan, break out into the dull murmuring sounds of pain. The cohortative not unfrequently signifies “I have to” or “I must” of incitements within one's self which are under the control of outward circumstances. In this restless state of mind he finds himself, and he is obliged to break forth into this cry of pain on account of the voice of the foe which he cannot but hear; by reason of the pressure or constraint (עקת) of the evil-doer which he is compelled to feel. The conjecture צעקת (Olshausen and Hupfeld) is superfluous. עקה is a more elegant Aramaizing word instead of צרה.
The second strophe begins with a more precise statement of that which justifies his pain. The Hiph. חמיט signifies here, as in Psa 140:11 (Chethîb), declinare: they cast or roll down evil (calamity) upon him and maliciously lay snares for him בּאף, breathing anger against him who is conscious of having manifested only love towards them. His heart turns about in his body, it writhes (יהיל); cf. on this, Psa 38:11. Fear and trembling take possession of his inward parts; יבא in the expression יבא בי, as is always the case when followed by a tone syllable, is a so-called נסוג אחור, i.e., it has the tone that has retreated to the penult. (Deu 1:38; Isa 7:24; Isa 60:20),

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although this is only with difficulty discernible in our printed copies, and is therefore (vid., Accentsystem, vi. §2) noted with Mercha. The fut. consec. which follows introduces the heightened state of terror which proceeds from this crowding on of fear and trembling. Moreover, the wish that is thereby urged from him, which David uttered to himself, is introduced in the third strophe by a fut. consec. (Note: That beautiful old song of the church concerning Jesus has grown out of this strophe: -Ecquis binas columbinas Alas dabit animae? Et in almam crucis palmam Evolat citissime, etc.) “Who will give me?” is equivalent to “Oh that I had!” Ges. §136, 1. In ואשׁכּנה is involved the self-satisfying signification of settling down (Eze 31:13), of coming to rest and remaining in a place (2Sa 7:10). Without going out of our way, a sense perfectly in accordance with the matter in hand may be obtained for אחישׁה מפלט לי, if אחישׁה is taken not as Kal (Psa 71:12), but after Isa 5:19; Isa 60:12, as Hiph.: I would hasten, i.e., quickly find for myself a place which might serve me as a shelter from the raging wind, from the storm. רוּח סעה is equivalent to the Arabic rihin sâijat - in, inasmuch as Arab. s‛â, “to move one's self quickly, to go or run swiftly,” can be said both of light (Koran, 66:8) and of water-brooks (vid., Jones, Comm. Poes. Asiat., ed. Lipsiae, p. 358), and also of strong currents of air, of winds, and such like. The correction סערה, proposed by Hupfeld, produces a disfiguring tautology. Among those about David there is a wild movement going on which is specially aimed at his overthrow. From this he would gladly flee and hide himself, like a dove taking refuge in a cleft of the rock from the approaching storm, or from the talons of the bird of prey, fleeing with its noiseless but persevering flight.^[212]

Verses 9-16

In the second group anger is the prevailing feeling. In the city all kinds of party passions have broken loose; even his bosom friend has taken a part in this hostile

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rising. The retrospective reference to the confusion of tongues at Babel which is contained in the word פּלּג (cf. Gen 10:25), also in remembrance of בּלל (Gen 11:1-9), involves the choice of the word בּלּע, which here, after Isa 19:3, denotes a swallowing up, i.e., annihilation by means of confounding and rendering utterly futile. לשׁונם is the object to both imperatives, the second of which is פּלּג (like the pointing usual in connection with a final guttural) for the sake of similarity of sound. Instead of חמס וריב, the pointing is חמס וריב, which is perfectly regular, because the וריב with a conjunctive accent logically hurries on to בּעיר as its supplement.^[213]
The subjects to Psa 55:11 are not violence and strife (Hengstenberg, Hitzig), for it is rather a comical idea to make these personified run round about upon the city walls; but (cf. Psa 59:7, Psa 59:15) the Absalomites, and in fact the spies who incessantly watch the movements of David and his followers, and who to this end roam about upon the heights of the city. The narrative in 2 Sam. 15 shows how passively David looked on at this movement, until he abandoned the palace of his own free will and quitted Jerusalem  The espionage in the circuit of the city is contrasted with the movements going on within the city itself by the word בּקרב. We are acquainted with but few details of the affair; but we can easily fill in the details for ourselves in accordance with the ambitious, base, and craftily malicious character of Absalom. The assertion that deceit (מרמה) and the extremest madness had taken possession of the city is confirmed in Psa 55:13 by כּי. It is not open enemies who might have had cause for it that are opposed to him, but faithless friends, and among them that Ahithophel of Giloh, the scum of perfidious ingratitude. The futures ואשּׂא and ואסּתר are used as subjunctives, and ו is equivalent to alioqui, as in Psa 51:18, cf. Job 6:14. He tells him to his face, to his shame, the relationship in which he had stood to him whom he now betrays. Psa 55:14 is not to be rendered: and thou art, etc., but: and thou (who dost act thus) wast, etc.; for it is only because the principal clause has a

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retrospective meaning that the futures נמתּיק and נהלּך describe what was a custom in the past. The expression is designedly אנושׁ כּערכּי and not אישׁ כערכי; David does not make him feel his kingly eminence, but places himself in the relation to him of man to man, putting him on the same level with himself and treating him as his equal. The suffix of כערכי is in this instance not subjective as in the כערכך of the law respecting the asham or trespass-offering: according to my estimation, but objectively: equal to the worth at which I am estimated, that is to say, equally valued with myself. What heart-piercing significance this word obtains when found in the mouth of the second David, who, although the Son of God and peerless King, nevertheless entered into the most intimate human relationship as the Son of man to His disciples, and among them to that Iscariot! אלּוּף from אלף, Arabic alifa, to be accustomed to anything, assuescere, signifies one attached to or devoted to any one; and מידּא, according to the Hebrew meaning of the verb ידע, an intimate acquaintance. The first of the relative clauses in Psa 55:15 describes their confidential private intercourse; the second the unrestrained manifestation of it in public. סוד here, as in Job 19:19 (vid., supra on Psa 25:14). המתּיק סוד, to make friendly intercourse sweet, is equivalent to cherishing it. רגשׁ stands over against סוד, just like סוד, secret counsel, and רגשׁה, loud tumult, in Psa 64:3. Here רגשׁ is just the same as that which the Korahitic poet calls המון חוגג in Psa 42:5.
In the face of the faithless friends who has become the head of the Absalomite faction David now breaks out, in Psa 55:16, into fearful imprecations. The Chethîb is ישׁימות, desolationes (super eos); but this word occurs only in the name of a place (“House of desolations”), and does not well suit such direct reference to persons. On the other hand, the Kerî ישּׁיאמות, let death ensnare or impose upon them, gives a sense that is not to be objected to; it is a pregnant expression, equivalent to: let death come upon them unexpectedly. To this ישּׁיא corresponds the חיּים of the second imprecation: let them go down alive into Hades (שׁאול, perhaps originally שׁאולה, the ה of which may have been lost beside the ח that follows), i.e., like the company of Korah, while their life is yet vigorous, that is to say, let them die a sudden, violent death. The drawing together of the decipiat (opprimat) mors into one word is the result of the

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ancient scriptio continua and of the defective mode of writing, ישּׁי, like יני, Psa 141:5, אבי, 1Ki 21:29. Böttcher renders it differently: let death crash in upon them; but the future form ישּׁי = ישׁאה from שׁאה = שׁאי is an imaginary one, which cannot be supported by Num 21:30. Hitzig renders it: let death benumb them (ישּׁים); but this gives an inconceivable figure, with the turgidity of which the trepidantes Manes in Virgil, Aenid viii. 246, do not admit of comparison. In the confirmation, Psa 55:16, בּמגוּרם, together with the בּקרבּם which follows, does not pretend to be any advance in the thought, whether מגור be rendered a settlement, dwelling, παροικία (lxx, Targum), or an assembly (Aquila, Symmachus, Jerome). Hence Hitzig's rendering: in their shrine, in their breast (= ἐν τῷ θησαυρῷ τῆς καρδίας αὐτῶν, Luk 6:45), מגוּרם being short for מגוּרתם in accordance with the love of contraction which prevails in poetry (on Psa 25:5). But had the poet intended to use this figure he would have written בּמגוּרת קרבם, and is not the assertion that wickedness is among them, that it is at home in them, really a climax? The change of the names of God in Psa 55:17 is significant. He calls upon Him who is exalted above the world, and He who mercifully interposes in the history of the world helps him.

Verses 17-23

In the third group confidence prevails, the tone that is struck up in Psa 55:17 being carried forward. Evening morning, and noon, as the beginning, middle, and close of the day, denote the day in its whole compass or extent: David thus gives expression to the incessancy with which he is determined to lay before God, both in the quiet of his spirit and in louder utterances, whatsoever moves him. The fut. consec. ויּשׁמע connects the hearing (answer) with the prayer as its inevitable result. Also in the praet. פּדה expression is given to the certainty of faith; and בּשׁלום side by side with it denotes, with the same pregnancy of meaning as in Psa 118:5, the state of undisturbed outward and inward safety and prosperity, into which God removes his soul when He rescues him. If we read mi - kerob, then קרב is, as the ancient versions regard it, the infinitive: ne appropinquent mihi; whereas since the time of J. H. Michaelis the preference has been given to the pronunciation mi - kerāb: a conflictu mihi sc. parato, in which case it would be pointed מקּרב־ (with Metheg), whilst the MSS, in

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order to guard against the reading with ā, point it מקּרב־. Hitzig is right when he observes, that after the negative מן the infinitive is indicated beforehand, and that לי = עלי, Psa 27:2, is better suited to this. Moreover, the confirmatory clause Psa 55:19 is connected with what precedes in a manner less liable to be misunderstood if מקרב is taken as infinitive: that they may not be able to gain any advantage over me, cannot come near me to harm me (Psa 91:10). For it is not until now less precarious to take the enemies as the subject of היוּ, and to take עמּדי in a hostile sense, as in Job 10:17; Job 13:19; Job 23:6; Job 31:13, cf. עם Psa 94:16, and this is only possible where the connection suggests this sense. Heidenheim's interpretation: among the magnates were those who succoured me (viz., Hushai, Zadok, and Abiathar, by whom the counsel of Athithopel was frustrated), does not give a thought characteristic of the Psalms. And with Aben-Ezra, who follows Numeri Rabba 294a, to think of the assistance of angels in connection with בּרבּים, certainly strongly commends itself in view of 2Ki 6:16 (with which Hitzig also compares 2Ch 32:7); here, however, it has no connection, whereas the thought, “as many (consisting of many) are they with me, i.e., do they come forward and fight with me,” is very loosely attached to what has gone before. The Beth essentiae serves here, as it does frequently, e.g., Psa 39:7, to denote the qualification of the subject. The preterite of confidence is followed in Psa 55:20 by the future of hope. Although side by side with שׁמע, ענה presumptively has the signification to answer, i.e., to be assured of the prayer being heard, yet this meaning is in this instance excluded by the fact that the enemies are the object, as is required by Psa 55:20 (even if Psa 55:19 is understood of those who are on the side of the poet). The rendering of the lxx: εἰσακούσεται ὁ Θεὸς καὶ ταπεινώσει αὐτοὺς ὁ ὑπάρχων πρὸ τῶν αἰώνων, is appropriate, but requires the pronunciation to be ויעשנּם, since the signification to bow down, to humble, cannot be proved to belong either to Kal or Hiphil. But even granted that יענם might, according to 1Ki 8:35 (vid., Keil), signify ταπεινώσει αὐτοὺς, it is nevertheless difficult to believe that ויענם is not intended to have a meaning correlative with ישׁמע, of which it is the continuation. Saadia has explained יענם in a manner worthy of attention, as being for יענה בם, he will testify against them;

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an interpretation which Aben-Ezra endorses. Hengstenberg's is better: “God will hear (the tumult of the enemies) and answer them (judicially).” The original text may have been ויענמו ישׁב קדם. But as it now stands, וישׁב קדם represents a subordinate clause, with the omission of the הוּא, pledging that judicial response: since He it is who sitteth enthroned from earliest times (vid., on Psa 7:10). The bold expression ישׁב קדם is an abbreviation of the view of God expressed in Psa 74:12, Hab 1:12, cf. Deu 33:27, as of Him who from primeval days down to the present sits enthroned as King and Judge, who therefore will be able even at the present time to maintain His majesty, which is assailed in the person of His anointed one.

Verses 19-23

In spite of this interruption and the accompanying clashing in of the music. אשׁר .ci with its dependent clause continues the ויאנם, more minutely describing those whom God will answer in His wrath. The relative clause at the same time gives the ground for this their fate from the character they bear: they persevere in their course without any regard to any other in their godlessness. The noun חליפה, which is used elsewhere of a change of clothes, of a reserve in time of war, of a relief of bands of workmen, here signifies a change of mind (Targum), as in Job 14:14 a change of condition; the plural means that every change of this kind is very far from them. In Psa 55:21 David again has the one faithless foe among the multitude of the rebels before his mind. שׁלמיו is equivalent to שׁלמים אתּו, Gen 34:21, those who stood in peaceful relationship to him (שׁלום, Psa 41:10). David classes himself with his faithful adherents. בּרית is here a defensive and offensive treaty of mutual fidelity entered into in the presence of God. By שׁלח and חלּל is meant the intention which, though not carried out as yet, is already in itself a violation and profanation of the solemn compact. In Psa 55:22 the description passes into the tone of the caesural schema. It is impossible for מחמאת, so far as the vowels are concerned, to be equivalent to מחמאות, since this change of the vowels would obliterate the preposition; but one is forbidden to read מחמאות (Targum, Symmachus, Jerome) by the fact that פּיו (lxx τοῦ προσώπου αὐτοῦ, as in Pro 2:6) cannot be the subject to חלקוּ. Consequently מ belongs to the noun itself, and the

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denominative מחמאות (from חמאה), like מעדנּות (from עדן), dainties, signifies articles of food prepared from curdled milk; here it is used figuratively of “milk-words” or “butter-words” which come from the lips of the hypocrite softly, sweetly, and supplely as cream: os nectar promit, mens aconita vomit. In the following words וּקרב־לבּו (וּקרב) the Makkeph (in connection with which it would have to be read ukerob just the same as in Psa 55:19, since the - has not a Metheg) is to be crossed out (as in fact it is even wanting here and there in MSS and printed editions). The words are an independent substantival clause: war (קרב, a pushing together, assault, battle, after the form כּתב mrof eh with an unchangeable â) is his inward part and his words are swords; these two clauses correspond. רכּוּ (properly like Arab. rkk, to be thin, weak, then also: to be soft, mild; root רך, רק, tendere, tenuare) has the accent on the ultima, vid., on Psa 38:20. פּתיחה is a drawn, unsheathed sword (Psa 37:14).
The exhortation, Psa 55:23, which begins a new strophe and is thereby less abrupt, is first of all a counsel which David gives to himself, but at the same time to all who suffer innocently, cf. Psa 27:14. Instead of the obscure ἅπαξ γεγραμ. יהבך, we read in Psa 37:5 דרכך, and in Pro 16:3 מעשׂיך, according to which the word is not a verb after the form ידעך (Chajug', Gecatilia, and Kimchi), but an accusative of the object (just as it is in fact accented; for the Legarme of יהוה has a lesser disjunctive value than the Zinnor of יהבך). The lxx renders it ἐπίῤῥιψον ἐπὶ κύριον τὴν μέριμνάν σου. Thus are these words of the Psalm applied in 1Pe 5:7. According to the Talmud יהב (the same form as קרב) signifies a burden. “One day,” relates Rabba bar-Chana, B. Rosh ha-Shana, 26b, and elsewhere, “I was walking with an Arabian (Nabataean?) tradesman, and happened to be carrying a heavy pack. And he said to me, שׁקיל יהביך ושׁדי אגמלאי, Take thy burden and throw it on my camel.” Hence it is wiser to refer יהב to יהב, to give, apportion, than to a stem יהב = יאב, Psa 119:131 (root אב, או), to desire; so that it consequently does not mean desiring, longing, care, but that which is imposed, laid upon one, assigned or allotted to one (Böttcher), in which sense the Chaldee derivatives of יהב (Targum Psa 11:6; Psa 16:5, for מנת) do actually occur. On whomsoever one casts what is allotted to him to

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carry, to him one gives it to carry. The admonition proceeds on the principle that God is as willing as He is able to bear even the heaviest burden for us; but this bearing it for us is on the other side our own bearing of it in God's strength, and hence the promise that is added runs: He will sustain thee (כּלכּל), that thou mayest not through feebleness succumb. Psa 55:23 also favours this figure of a burden: He will not give, i.e., suffer to happen (Psa 78:66), tottering to the righteous for ever, He will never suffer the righteous to totter. The righteous shall never totter (or be moved) with the overthrow that follows; whereas David is sure of this, that his enemies shall not only fall to the ground, but go down into Hades (which is here, by a combination of two synonyms, בּאר שׁחת, called a well, i.e., an opening, of a sinking in, i.e., a pit, as e.g., in Pro 8:31; Eze 36:3), and that before they have halved their days, i.e., before they have reached the half of the age that might be attained under other circumstances (cf. Psa 102:25; Jer 16:11). By ואתּה אלהים prominence is given to the fact that it is the very same God who will not suffer the righteous to fall who casts down the ungodly; and by ואני David contrasts himself with them, as being of good courage now and in all time to come.

Psalm 56

Cheerful Courage of a Fugitive

2 BE gracious unto me, Elohim, for man is greedy after me, All the day he, fighting, oppresseth me.

3 Mine adversaries are greedy after me all the day, For many are they who proudly war against me.

4 In the day that I fear do I cling confidingly to Thee.

5 Through Elohim will I praise His word, In Elohim do I trust, without fearing : What can flesh do unto me ?

6 All the day long they wrest my words, Against me are all their thoughts for evil.

7 They band together, they set spies —

They watch my heels, because seeking after my life.

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8 By such evil-doing shall they escape? — In wrath cast down the peoples, Elohim !

9 My fugitive life Thou hast told,

My tears are laid up in Thy bottle — Are they not in Thy book?

10 Then must mine enemies fall back in the day that I call ; This I know : that Elohim is for me.

11 Through Elohim do I praise the word, Through Jalive do I praise the word.

12 In Elohim do I trust without fearing : What can men do unto me ?

13 Binding upon me, Elohim, are Thy vows; I will pay thank-offerings unto Thee.

14 For Thou hast delivered my soul from death, Yea my feet from falling,

That I might walk before Elohim in the light of life.

To Ps 55, which is Psa 56:7 gives utterance to the wish: “Oh that I had wings like a dove,” etc., no Psalm could be more appropriately appended, according to the mode of arrangement adopted by the collector, than Psa 56:1-13, the musical inscription of which runs: To the Precentor, after “The silent dove among the far off,” by David, a Michtam. רחקים is a second genitive, cf. Isa 28:1, and either signifies distant men or longiqua, distant places, as in Psa 65:6, cf. נעימים, Psa 16:6. Just as in Psa 58:2, it is questionable whether the punctuation אלם has lighted upon the correct rendering. Hitzig is anxious to read אלם, “Dove of the people in the distance;” but אלם, people, in spite of Egli's commendation, is a word unheard of in Hebrew, and only conjectural in Phoenician. Olshausen's אלם more readily commends itself, “Dove of the distant terebinths.” As in other like inscriptions, על does not signify de (as Joh. Campensis renders it in his paraphrase of the Psalms [1532] and frequently): Praefecto musices, de columba muta quae procul avolaverat), but secundum; and the coincidence of the defining of the melody with the situation of the writer of the Psalm is explained by the consideration that the melody is chosen with reference to that situation. The lxx (cf. the Targum),

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interpreting the figure, renders: ὑπὲρ τοῦ λαοῦ τοῦ ἀπὸ τῶν ἁγίων (from the sanctuary) μεμακρυμμένου, for which Symmachus has: φύλου ἀπωσμένου. The rendering of Aquila is correct: ὑπὲρ περιστερᾶς ἀλάλου μακρυσμῶν. From Ps 55 (Psa 56:7, cf. Psa 38:14) we may form an idea of the standard song designated by the words יונת אלם רחקים; for Ps 55 is not this song itself, and for this reason, that it belongs to the time of Absalom, and is therefore of later date than Psa 56:1-13, the historical inscription of which, “when the Philistines assaulted him in Gath” (cf. בּידם, 1Sa 21:14), carries us back into the time of Saul, to the same time of the sojourn in Philistia to which Ps 34 is assigned. Psa 56:1-13 exhibits many points of the closest intermingling with the Psalms of this period, and thus justifies its inscription. It is a characteristic possessed in common by these Psalms, that the prospect of the judgment that will come upon the whole of the hostile world is combined with David's prospect of the judgment that will come upon his enemies: Psa 56:8; Psa 7:9; Psa 59:6 (12). The figure of the bottle in which God preserves the tears of the suffering ones corresponds to the sojourn in the wilderness. As regards technical form, Psa 56:1-13 begins the series of Davidic Elohimic Michtammı̂m, Psa 56:1. Three of these belong to the time of Saul. These three contain refrains, a fact that we have already recognised on Psa 16:1 as a peculiarity of these “favourite-word-poems.” the favourite words of this Psa 56:1-13 are (באלהים אהלל דבר)ו and לי (אדם) מה־יּעשׂה בשׂר.

Verses 1-4

Psa 56:1-4 אלהים and אנושׁ, Psa 56:2 (Psa 9:20; Psa 10:18), are antitheses: over against God, the majestic One, men are feeble beings. Their rebellion against the counsel of God is ineffective madness. If the poet has God's favour on his side, then he will face these pigmies that behave as though they were giants, who fight against him מרום, moving on high, i.e., proudly (cf. ממּרום, Psa 73:8), in the invincible might of God. שׁאף, inhiare, as in Psa 57:4; לחם, as in Psa 35:1, with ל like אל, e.g., in Jer 1:19. Thus, then, he does not fear; in the day when (Ges. §123, 3, b) he might well be afraid (conjunctive future, as e.g., in Jos 9:27), he clings trustfully to (אל as in Psa 4:6, and frequently, Pro 3:5) his God, so that fear cannot come near him. He has the word of His promise on his side (דּברו as e.g., [[Bible_(King_James)/Psalms|Psa 130:

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5]]); בּאלהים, through God will he praise this His word, inasmuch as it is gloriously verified in him. Hupfeld thus correctly interprets it; whereas others in part render it “in Elohim do I praise His word,” in part (and the form of this favourite expression in Psa 56:11 is opposed to it): “Elohim do I celebrate, His word.” Hitzig, however, renders it: “Of God do I boast in matter,” i.e., in the present affair; which is most chillingly prosaic in connection with an awkward brevity of language. The exposition is here confused by Psa 10:3 and Psa 44:9. הלּל does not by any means signify gloriari in this passage, but celebrare; and באלהים is not intended in any other sense than that in Ps 60:14. בּטח בּ is equivalent to the New Testament phrase πιστεύειν ἐν. לא אירא is a circumstantial clause with a finite verb, as is customary in connection with לא, Psa 35:8, Job 29:24, and עב, Pro 19:23.

Verses 5-7

This second strophe describes the adversaries, and ends in imprecation, the fire of anger being kindled against them. Hitzig's rendering is: “All the time they are injuring my concerns,” i.e., injuring my interests. This also sounds unpoetical. Just as we say חמס תורה, to do violence to the Tôra (Zep 3:4; Eze 22:26), so we can also say: to torture any one's words, i.e., his utterances concerning himself, viz., by misconstruing and twisting them. It is no good to David that he asseverates his innocence, that he asserts his filial faithfulness to Saul, God's anointed; they stretch his testimony concerning himself upon the rack, forcing upon it a false meaning and wrong inferences. They band themselves together, they place men in ambush. The verb גּוּר signifies sometimes to turn aside, turn in, dwell (= Arab. jâr); sometimes, to be afraid (= יגר, Arab. wjr); sometimes, to stir up, excite, Psa 140:3 (= גּרה); and sometimes, as here, and in Psa 59:4, Isa 54:15 : to gather together (= אגר).  The Kerî reads יצפּונוּ (as in Psa 10:8; Pro 1:11), but the scriptio plena points to Hiph. (cf. Job 24:6, and also Psa 126:5), and the following המּה leads one to the conclusion that it is the causative יצפּינוּ that is intended: they cause one to keep watch in concealment, they lay an ambush (synon. האריב, 1Sa 15:5); so that המה refers to the liers-in-wait told off by them: as to these - they observe my heels or (like the feminine plural in Psa 77:20; Psa 89:52) footprints (

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Rashi: mes traces), i.e., all my footsteps or movements, because (properly, “in accordance with this, that,” as in Mic 3:4) they now as formerly (which is implied in the perfect, cf. Psa 59:4) attempt my life, i.e., strive after, lie in wait for it (קוּה like שׁמר, Psa 71:10, with the accusative = קוּה ל in Psa 119:95). To this circumstantial representation of their hostile proceedings is appended the clause על־עון פּלּט־למו, which is not to be understood otherwise than as a question, and is marked as such by the order of the words (2Ki 5:26; Isa 28:28): In spite of iniquity [is there]escape for them? i.e., shall they, the liers-in-wait, notwithstanding such evil good-for-nothing mode of action, escape? At any rate פּלּט is, as in Psa 32:7, a substantivized finitive, and the “by no means” which belongs as answer to this question passes over forthwith into the prayer for the overthrow of the evil ones. This is the customary interpretation since Kimchi's day. Mendelssohn explains it differently: “In vain be their escape,” following Aben-Jachja, who, however, like Saadia, takes פלט to be imperative. Certainly adverbial notions are expressed by means of על, - e.g., על־יתר ,., abundantly, Psa 31:24; על־שׁקר, falsely, Lev. 5:22 (vid., Gesenius, Thesaurus, p. 1028), - but one does not say על־הבל, and consequently also would hardly have said על־און (by no means, for nothing, in vain); moreover the connection here demands the prevailing ethical notion for און. Hupfeld alters פלט to פּלּס, and renders it: “recompense to them for wickedness,” which is not only critically improbable, but even contrary to the usage of the language, since פלס signifies to weigh out, but not to requite, and requires the accusative of the object. The widening of the circle of vision to the whole of the hostile world is rightly explained by Hengstenberg by the fact that the special execution of judgment on the part of God is only an outflow of His more general and comprehensive execution of judgment, and the belief in the former has its root in a belief in the latter. The meaning of הורד becomes manifest from the preceding Psalm (Ps 55:24), to which the Psalm before us is appended by reason of manifold and closely allied relation.

Verses 8-11

What the poet prays for in Psa 56:8, he now expresses as his confident expectation with which he solaces himself. נד (Psa 56:9) is not to be rendered “flight,” which certainly is not a thing that can be numbered (Olshausen); but “

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a being fugitive,” the unsettled life of a fugitive (Pro 27:8), can really be numbered both by its duration and its many temporary stays here and there. And upon the fact that God, that He whose all-seeing eye follows him into every secret hiding-place of the desert and of the rocks, counteth (telleth) it, the poet lays great stress; for he has long ago learnt to despair of man. The accentuation gives special prominence to נדי as an emphatically placed object, by means of Zarka; and this is then followed by ספרתּה with the conjunctive Galgal and the pausal אתּה with Olewejored (the   of which is placed over the final letter of the preceding word, as is always the case when the word marked with this double accent is monosyllabic, or dissyllabic and accented on the first syllable). He who counts (Job 31:4) all the steps of men, knows how long David has already been driven hither and thither without any settled home, although free from guilt. He comforts himself with this fact, but not without tears, which this wretched condition forces from him, and which he prays God to collect and preserve. Thus it is according to the accentuation, which takes שׂימה as imperative, as e.g., in 1Sa 8:5; but since שׂים, שׂימה ,שׂים, is also the form of the passive participle (1Sa 9:24, and frequently, 2Sa 13:32), it is more natural, in accordance with the surrounding thoughts, to render it so even in this instance (posita est lacrima mea), and consequently to pronounce it as Milra (Ewald, Hupfeld, Böttcher, and Hitzig). דמעתי (Ecc 4:1) corresponds chiastically (crosswise) to נדי, with which בנאדך forms a play in sound; and the closing clause הלא בּספרתך unites with ספרתּה in the first member of the verse. Both Psa 56:9 and Psa 56:9 are wanting in any particle of comparison. The fact thus figuratively set forth, viz., that God collects the tears of His saints as it were in a bottle, and notes them together with the things which call them forth as in a memorial (Mal 3:16), the writer assumes; and only appropriatingly applies it to himself. The אז which follows may be taken either as a logical “in consequence of so and so” (as e.g., Psa 19:14; Psa 40:8), or as a “then” fixing a turning-point in the present tearful wandering life (viz., when there have been enough of the “wandering” and of the “tears”), or “at a future time” (more abruptly, like שׁם in Psa 14:5; 36:13, vid., on Psa 2:5). בּיום אקרא is not an expansion of this אז, which would trail awkwardly after it. The poet says

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that one day his enemies will be obliged to retreat, inasmuch as a day will come when his prayer, which is even now heard, will be also outwardly fulfilled, and the full realization of the succour will coincide with the cry for help. By זה־ידעתּי in Psa 56:10 he justifies this hope from his believing consciousness. It is not to be rendered, after Job 19:19 : “I who know,” which is a trailing apposition without any proper connection with what precedes; but, after 1Ki 17:24 : this I know (of this I am certain), that Elohim is for me. זה as a neuter, just as in connection with ידע in Pro 24:12, and also frequently elsewhere (Gen 6:15; Exo 13:8; Exo 30:13; Lev 11:4; Isa 29:11, cf. Job 15:17); and לי as e.g., in Gen 31:42. Through Elohim, Psa 56:11 continues, will I praise דּבר: thus absolutely is the word named; it is therefore the divine word, just like בּר in Psa 2:12, the Son absolutely, therefore the divine Son. Because the thought is repeated, Elohim stands in the first case and then Jahve, in accordance with the Elohimic Psalm style, as in Psa 58:7. The refrain in Psa 56:12 (cf. Psa 56:5) indicates the conclusion of the strophe. The fact that we read אדם instead of בּשׂר in this instance, just as in Psa 56:11 דּבר instead of דּברו (Psa 56:5), is in accordance with the custom in the Psalms of not allowing the refrain to recur in exactly the same form.

Verses 12-13

In prospect of his deliverance the poet promises beforehand to fulfil the duty of thankfulness. עלי, incumbent upon me, as in Pro 7:14; 2Sa 18:11. נדריך, with an objective subject, are the vows made to God; and תּודות are distinguished from them, as e.g., in 2Ch 29:31. He will suffer neither the pledged שׁלמי נדר nor the שׁלמי תּודה to be wanting; for - so will he be then able to sing and to declare - Thou hast rescued, etc. The perfect after כּי denotes that which is then past, as in Psa 59:17, cf. the dependent passage Psa 116:8. There the expression is ארצות החיּים instead of אור החיּים (here and in Elihu's speech, Job 33:30). Light of life (Joh 8:12) or of the living (lxx τῶν ζώντων) is not exclusively the sun-light of this present life. Life is the opposite of death in the deepest and most comprehensive sense; light of life is therefore the opposite of the night of Hades, of this seclusion from God and from His revelation in human history. Before Falling Asleep in the Wilderness
The Psalms that are to be sung after the melody אל־תּשׁחת (Psa 57:1-11, Psa 58:1-11, 59 Davidic, 75 Asaphic) begin here. The direction referring to the musical execution of the Psalm ought properly to be אל־תשׁחת (אל); but this is avoided as being unmelodious, and harsh so far as the syntax is concerned. The Geneva version is correct: pour le chanter sur Al taschchet. There is no actual reference in the words to Deu 9:26, or 1Sa 26:9 (why not also to Isa 65:8?).
The historical inscription runs: when he fled from Saul, in the cave. From the connection in the history from which this statement is extracted, it will have been clear whether the Psalm belongs to the sojourn in the cave of Adullam (1 Sam. 22) or in the labyrinthine cave upon the alpine heights of Engedi, “by the sheep-folds” (1 Sam. 24), ), described in Van de Velde's Journey, ii. 74-76.
How manifold are the points in which these Psalms belonging to the time of Saul run into one another! Psa 57:1-11 has not merely the supplicatory “Be

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gracious unto me, Elohim,” at the beginning, but also שׁאף applied in the same way (Psa 57:4; Psa 56:2.), in common with Psa 56:1-13; in common with Ps 7, <, כבודי = נפשׁי (Psa 57:9; Psa 7:6); the comparison of one's enemies to lions and lionesses (Psa 57:5; Psa 7:3); the figure of the sword of the tongue (Psa 57:5; Psa 59:8, cf. Psa 52:4); with Psa 52:1-9 the poetical expression הוות (Psa 57:2; Psa 52:4); with Ps 22 the relation of the deliverance of the anointed one to the redemption of all peoples (Psa 57:10; Psa 22:28.). Also with Psa 36:1-12 it has one or two points of contact, viz., the expression “refuge under the shadow of God's wings” (Psa 57:2, Psa 36:8), and in the measuring of the mercy and truth of God by the height of the heavens (Psa 57:11, Psa 36:6). Yet, on the other hand, it has a thoroughly characteristic impress. Just as Psa 56:1-13 delighted in confirming what was said by means of the interrogatory הלא (Psa 57:9, 14), so Psa 57:1-11 revels in the figure epizeuxis, or an emphatic repetition of a word (Psa 57:2, Psa 57:4, Psa 57:8, Psa 57:9). Psa 108:1-13 (which see) is a cento taken out of Psa 57:1-11 and Psa 60:1-12.
The strophe-schema of Psa 57:1-11 is the growing one: 4. 5. 6;

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4. 5. 6.^[214]
Here also the Michtam is not wanting in its prominent favourite word. A refrain of a lofty character closes the first and second parts. In the first part cheerful submission rules, in the second a certainty of victory, which by anticipation takes up the song of praise.

Psalm 57

Verses 1-5

By means of the two distinctive tense-forms the poet describes his believing flight to God for refuge as that which has once taken place (חסיה from חסה = חסי out of pause, like the same forms in Psa 73:2; Psa 122:6), and still, because it is a living fact, is ever, and now in particular, renewed (אחסה). The shadow of the wings of God is the protection of His gentle, tender love; and the shadow of the wings is the quickening, cordial solace that is combined with this protection. Into this shadow the poet betakes himself for refuge now as he has done before, until הוּות, i.e., the abysmal danger that threatens him, be overpast, praeteriverit (cf. Isa 26:20, and on the enallage numeri Psa 10:10, Ges. §147, a). Not as though he would then no longer stand in need of the divine protection, but he now feels himself to be specially in need of it; and therefore his chief aim is an undaunted triumphant resistance of the impending trials. The effort on his own part, however, by means of which he always anew takes refuge in this shadow, is prayer to Him who dwells above and rules the universe. עליון is without the article, which it never takes; and גּמר (Psa 57:3) is the same, because it is regularly left out before the participle, which admits of being more fully defined, Amo 9:12; Eze 21:19 (Hitzig). He calls upon God who accomplisheth concerning, i.e., for him (Est 4:16), who carrieth out his cause, the cause of the persecuted one; גּמר is transitive as in Psa 138:8. The lxx renders τὸν εὐεργετήσαντά με, as though it were גּמל עלי (Psa 13:6, and frequently); and even Hitzig and Hupfeld hold that the meaning is exactly the same. But although גמל and גמר fall back upon one and the same radical notion, still it is just their distinctive final letters that serve to indicate a difference of signification

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that is strictly maintained. In Psa 57:4 follow futures of hope. In this instance “that which brings me deliverance” is to be supplied in thought to ישׁלח (cf. Psa 20:3) and not ידו as in Psa 18:17, cf. Psa 144:7; and this general and unmentioned object is then specialized and defined in the words “His mercy and His truth” in Psa 57:4. Mercy and truth are as it were the two good spirits, which descending from heaven to earth (cf. Psa 43:3) bring the divine ישׁוּעה to an accomplishment. The words חרף שׁאפי sdro standing between a and c have been drawn by the accentuators to the first half of the verse, they probably interpreting it thus: He (God) reproacheth my devourers for ever (Sela). But חרף always (e.g., Isa 37:23) has God as its object, not as its subject. חרף שׁאפי is to be connected with what follows as a hypothetical protasis (Ges. §155, 4, a): supposing that he who is greedy or pants for me (inhians mihi) slandereth, then Elohim will send His mercy and His truth. The music that becomes forte in between, introduces and accompanies the throbbing confidence of the apodosis.
In Psa 57:5, on the contrary, we may follow the interpretation of the text that is handed down and defined by the accentuation, natural as it may also be, with Luther and others, to take one's own course. Since לבאים (has Zarka (Zinnor) and להטים Olewejored, it is accordingly to be rendered: “My soul is in the midst of lions, I will (must) lie down with flaming ones; the children of men - their teeth are a spear and arrows.” The rendering of the lxx, of Theodotion, and of the Syriac version accords with the interpunction of our text so far as both begin a new clause with ἐκοιμήθην (ודמכת, and I slept); whereas Aquila and Symmachus (taking נפשׁי, as it seems, as a periphrastic expression of the subject-notion placed in advance) render all as afar as להטים as one clause, at least dividing the verse into two parts, just as the accentuators do, at להטים. The rendering of Aquila is ἐν μέσῳ λεαινῶν κοιμηθήσομαι λάβρων; that of Symmachus: ἐν μέσῳ λεόντῶν εὐθαρσῶν ἐκοιμήθην; or according to another reading, μεταξὺ λεόντων ἐκοιμήθην φλεγόντων. They are followed by Jerome, who, however, in order that he may be able to reproduce the נפשׁי, changes אשׁכבה into שׁכבה: Anima mea in medio leonum dormivit ferocientium. This construction, however, can be used in Greek and Latin, but not in Hebrew. We therefore follow the accents even in reference to the Zarka

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above לבאים (a plural form that only occurs in this one passage in the Psalter, = לביים). In a general way it is to be observed that this לבאים in connection with אשׁכּבה is not so much the accusative of the object as the accusative of the place, although it may even be said to be the customary local accusative of the object with verbs of dwelling; on שׁכב cf. Rth 3:8, Rth 3:14, and Psa 88:6; Mic 7:5 (where at least the possibility of this construction of the verb is presupposed). But in particular it is doubtful (1) what להטים signifies. The rendering “flaming ones” is offered by the Targum, Saadia, and perhaps Symmachus. The verb להט obtains this signification apparently from the fundamental notion of licking or swallowing; and accordingly Theodotion renders it by ἀναλισκόντων, and Aquila most appropriately by λάβρων (a word used of a ravenous furious longing for anything). But להט nowhere means “to devour;” the poet must, therefore, in connection with להטים, have been thinking of the flaming look or the fiery jaws of the lions, and this attributive will denote figuratively their strong desire, which snorts forth as it were flames of fire. The question further arises, (2) how the cohortative אשׁכבה is meant to be taken. Since the cohortative sometimes expresses that which is to be done more by outward constraint than inward impulse-never, however, without willing it one's self (Ew. §228, a) - the rendering “I must,” or “therefore must I lie down,” commends itself. But the contrast, which has been almost entirely overlooked, between the literal beasts of prey and the children of men, who are worse than these, requires the simple and most natural rendering of the cohortative. We need only picture to ourselves the situation. The verb שׁכב here has the sense of cubitum ire (Ps 4:9). Starting from this אשׁכבה we look to Psa 57:9, and it at once becomes clear that we have before us an evening or nightly song. David the persecuted one finds himself in the wilderness and, if we accept the testimony of the inscription, in a cave: his soul is in the midst of lions, by which he means to say that his life is exposed to them. Here bold in faith, he is resolved to lie down to sleep, feeling himself more secure among lions than among men; for the children of men, his deadly foes both in word and in deed, are worse than beasts of prey: teeth and tongue are murderous weapons. This more than brutal joy at the destruction of

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one's neighbour^[215] which prevails among men, urges him to put forth the prayer that God, who in Himself is exalted above the heavens and the whole earth, would show Himself by some visible manifestation over the heavens above as the exalted One, and the prayer that His glory may be, i.e., may become manifest (or even: exalted be His glory, ירוּם), over the whole earth beneath, - His glory which to His saints is a health-diffusing light, and to the heartless foes of men and God a consuming fire, - so that the whole world shall be compelled to acknowledge this glory in which His holiness manifests itself, and shall become conformed to it after everything that is hostile is overthrown.

Verses 6-11

In this second half of the Psalm the poet refreshes himself with the thought of seeing that for which he longs and prays realized even with the dawning of the morning after this night of wretchedness. The perfect in Psa 57:7 is the perfect of certainty; the other perfects state what preceded and is now changed into the destruction of the crafty ones themselves. If the clause כּפף נפשׁי is rendered: my soul was bowed down (cf. חלל, Psa 109:22), it forms no appropriate corollary to the crafty laying of snares. Hence kpp must be taken as transitive: he had bowed down my soul; the change of number in the mention of the enemies is very common in the Psalms relating to these trials, whether it be that the poet has one enemy κατ ̓ ἐξοχήν before his mind or comprehends them all in one. Even the lxx renders καὶ κατέκαμψαν τὴν ψυχὴν μου, it is true, as though it were וכפפו, but can scarcely have read it thus. This line is still remarkable; one would expect for Psa 57:7 a thought parallel with Psa 57:7, and perhaps the poet wrote כפף נפשׁו, his (the net-layer's) own soul bends (viz., in order to fall into the net). Then כפף like נפל would be praet. confidentiae. In this certainty, to express which the music here becomes triumphantly forte, David's heart is confident, cheerful (Symmachus ἐδραία), and a powerful inward impulse urges him to song and harp. Although נכון may signify ready, equipped (Exo 34:2; Job 12:5), yet this meaning is to be

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rejected here in view of Psa 51:12, Psa 78:37, Psa 112:7 : it is not appropriate to the emphatic repetition of the word. His evening mood which found expression in Psa 57:4, was hope of victory; the morning mood into which David here transports himself, is certainty of victory. He calls upon his soul to awake (כּבודי as in Psa 16:9; 30:13), he calls upon harp and cithern to awake (הנּבל וכנּור with one article that avails for both words, as in Jer 29:3; Neh 1:5; and עוּרה with the accent on the ultima on account of the coming together of two aspirates), from which he has not parted even though a fugitive; with the music of stringed instruments and with song he will awake the not yet risen dawn, the sun still slumbering in its chamber: אעירה, expergefaciam (not expergiscar), as e.g., in Sol 2:7, and as Ovid (Metam. xi. 597) says of the cock, evocat auroram.^[216]
His song of praise, however, shall not resound in a narrow space where it is scarcely heard; he will step forth as the evangelist of his deliverance and of his Deliverer in the world of nations (בעמּים; and the parallel word, as also in [[Bible_(King_James)/Psalms|Psa 108:

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4]]; Psa 149:7, is to be written בּלעמּים with Lamed raphatum and Metheg before it); his vocation extends beyond Israel, and the events of his life are to be for the benefit of mankind. Here we perceive the self-consciousness of a comprehensive mission, which accompanied David from the beginning to the end of his royal career (vid., Psa 18:50). What is expressed in v. 11 is both motive and theme of the discourse among the peoples, viz., God's mercy and truth which soar high as the heavens (Psa 36:6). That they extend even to the heavens is only an earthly conception of their infinity (cf. Eph 3:18). In the refrain, v. 12, which only differs in one letter from Psa 57:6, the Psalm comes back to the language of prayer. Heaven and earth have a mutually involved history, and the blessed, glorious end of this history is the sunrise of the divine doxa over both, here prayed for. Cry for Vengeance upon Those Who Pervert Justice  Their teeth, said Psa 57:1-11, are spear and arrows, and their tongue a sharp sword; Psa 58:1-11 prays: crush their teeth in their mouth. This prominent common thought has induced the collector to append the one Michtam of David, to be sung altashcheth, to the other. Psa 58:1-11, however, belongs to another period, viz., to the time of Absalom. The incomparable boldness of the language does not warrant us in denying it to David.

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In no one Psalm do we meet with so many high-flown figures coming together within the same narrow compass. But that it is David who speaks in this Psalm is to a certain extent guaranteed by Psa 64:1-10 and Psa 140:1-13. These three Psalms, of which the closing verses so closely resemble one another that they at once invite comparison, show that the same David who writes elsewhere so beautifully, tenderly, and clearly, is able among his manifold transitions to rise to an elevation at which his words as it were roll along like rumbling thunder through the gloomy darkness of the clouds, and more especially where they supplicate (Psa 58:7) or predict (Psa 140:10) the judgment of God.
The cumulative use of כּמו in different applications is peculiar to this Psalm. Its Michtam character becomes clearly defined in the closing verse.

Psalm 58

Verses 1-2

The text of Psa 58:2 runs: Do ye really dictate the silence of righteousness? i.e., that before which righteousness must become silent, as the collector (cf. Psa 56:1) appears to have read it (אלם = אלּוּם, B. Chullin 89a). But instead of אלם it is, with Houbigant, J. D. Michaelis, Mendelssohn, and others, to be read אלם (= אלים, as in Exo 15:11), as an apostrophe of those who discharge the godlike office of rulers and judges. Both the interrogative האמנם (with ŭ as is always the case at the head of interrogative clauses), num vere, which proceeds from doubt as to the questionable matter of fact (Num 22:37; 1Ki 8:27; 2Ch 6:18), and the parallel member of the verse, and also the historical circumstances out of which the Psalm springs, demand this alteration. Absalom with his followers had made the administration of justice the means of stealing from David the heart of his people; he feigned to be the more impartial judge. Hence David asks: Is it then really so, ye gods (אלים like אלהים, Psa 82:1, and here, as there, not without reference to their superhumanly proud and assumptive bearing), that ye speak righteousness, that ye judge the children of men in accordance with justice? Nay, on the contrary (אף, imo, introducing an answer that goes beyond the first No), in heart (i.e., not merely outwardly allowing yourselves to be carried away) ye prepare villanies (פּעל, as in Mic 2:1; and עולת, as in Psa 64:7, from עולה = עולה, Ps 92:16, Job 5:16, with ô = a + w), in the land ye weigh out the violence of your hands (so that

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consequently violence fills the balances of your pretended justice). בּני אדם in Psa 58:2 is the accusative of the object; if it had been intended as a second vocative, it ought to have been בּני־אישׁ (Psa 4:3). The expression is inverted in order to make it possible to use the heavy energetic futures. בּארץ (mostly erroneously marked with Pazer) has Athnach, cf. Psa 35:20; Psa 76:12.

Verses 3-5

After this bold beginning the boldest figures follow one another rapidly; and the first of these is that of the serpent, which is kept up longer than any of the others. The verb זוּר (cogn. סוּר) is intentionally written זור in this instance in a neuter, not an active sense, plural זרוּ lar, like בּשׁוּ, טבוּ. Bakius recognises a retrospective reference to this passage in Isa 48:8. In such passages Scripture bears witness to the fact, which is borne out by experience, that there are men in whom evil from childhood onwards has a truly diabolical character, i.e., a selfish character altogether incapable of love. For although hereditary sinfulness and hereditary sin (guilt) are common to all men, yet the former takes the most manifold combinations and forms; and, in fact, the inheriting of sin and the complex influence of the power of evil and of the power of grace on the propagation of the human race require that it should be so. The Gospel of John more particularly teaches such a dualism of the natures of men. חמת־למו (with Rebia, as in Joh 18:18) is not the subject: the poison belonging to them, etc., but a clause by itself: poison is to them, they have poison; the construct state here, as in Lam 2:18; Eze 1:27, does not express a relation of actual union, but only a close connection. יאטּם (with the orthophonic Dagesh which gives prominence to the Teth as the commencement of a syllable) is an optative future form, which is also employed as an indicative in the poetic style, e.g., Psa 18:11. The subject of this attributive clause, continuing the adjective, is the deaf adder, such an one, viz., as makes itself deaf; and in this respect (as in their evil serpent nature) it is a figure of the self-hardening evil-doer. Then with אשׁר begins the more minute description of this adder. There is a difference even among serpents. They belong to the worst among them that are inaccessible to any kind of human influence. All the arts of sorcery are lost upon them. מלחשׁים are the whisperers of magic formulae (cf. Arabic naffathât, adjurations), and חובר חברים is one who works binding by

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spells, exorcism, and tying fast by magic knots (cf. חבר, to bind = to bewitch, cf. Arab. ‛qqd, ‛nn, Persic bend = κατάδεσμος, vid., Isaiah, i. 118, ii. 242). The most inventive affection and the most untiring patience cannot change their mind. Nothing therefore remains to David but to hope for their removal, and to pray for it.

Verses 6-9

The verb הרס is used much in the same way in Psa 58:7 as ἀράσσειν (e.g., Iliad, xiii. 577, ἀπὸ δὲ τρυφάλειαν ἄραξεν), which presents a similar onomatope. The form ימּאסוּ is, as in Job 7:5, = ימּסּוּ. The Jewish expositors, less appropriately, compare צנאכם, Num 32:24, and בּזאוּ = בּזזוּ, Isa 18:2, Isa 18:7; שׁאסיך, Chethîb, Jer 30:16, and ראמה, Zec 14:10, more nearly resemble it. The treading (bending) of the bow is here, as in Psa 64:4, transferred to the arrows (= כּונן, Psa 11:2): he bends and shoots off his arrows, they shall be as though cut off in the front, i.e., as inoperative as if they had no heads or points (כּמו as in Isa 26:18). In Psa 58:9 follow two figures to which the apprecatory “let them become” is to be supplied. Or is it perhaps to be rendered: As a snail, which Thou causest to melt away, i.e., squashest with the foot (תּמס, as in Psa 39:12, fut. Hiph. of מסה = מסס), let him perish? The change of the number does not favour this; and according to the usage of the language, which is fond of construing הלך with gerunds and participles, and also with abstract nouns, e.g., הלך תּם, הלך קרי, the words תּמס יהלך belong together, and they are also accented accordingly: as a snail or slug which goes along in dissolution, goes on and dissolves as it goes (תּמס after the form תּבל form בּלל^[217].
The snail has received its name from this apparent dissolving into slime. For שׁבּלוּל (with Dag. dirimens for שׁבלוּל) is the naked slimy snail or slug (Targum, according to ancient conception, זחיל תּבללא “the slimeworm”), from שׁבלל, to make wet, moist.^[218]
In the second figure,

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the only sense in which נפל אשׁת belong together is “the untimely birth of a woman;” and rather than explain with the Talmud (B. Môed katan 6b) and Targum (contrary to the accents): as an abortion, a mole,^[219] one would alter אשׁת into אשׁה. But this is not necessary, since the construct form אשׁת is found also in other instances (Deu 21:11; 1Sa 28:7) out of the genitival relation, in connection with a close coordinate construction. So here, where בּל־הזוּ שׁמשׁ, according to Job 3:16; Ecc 6:3-5, is an attributive clause to נפל אשׁת (the falling away of a woman = abortions), which is used collectively (Ew. §176, b). The accentuation also harmonizes here with the syntactic relation of the words. In Psa 58:10, אטד (plural in African, i.e., Punic, in Dioscorides atadi'n) is the rhamnus or buckthorn, which, like רתם, the broom, not only makes a cheerful crackling fire, but also produces an ash that retains the heat a long time, and is therefore very useful in cooking. The alternative כּמו - כּמו signifies sive, sive, whether the one or the other. חי is that which is living, fresh, viz., the fresh, raw meat still having the blood in it, the opposite of מבשּׁל (1Sa 2:15); חרון, a fierce heat or fire, here a boiling heat. There is no need to understand חרון metonymically, or perhaps as an adjective = charrôn, of boiled meat: it is a statement of the condition. The suffix of ישׁערנּוּ, however, refers, as being neuter, to the whole cooking apparatus, and more especially to the contents of the pots. The rendering therefore is: whether raw or in a state of heat, i.e., of being cooked through, He (Jahve) carries it away as with a whirlwind. Hengstenberg

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rightly remarks, “To the raw meat correspond the immature plots, and to the cooked the mature ones.” To us, who regard the Psalm as belonging to the time of Absalom, and not, like Hengstenberg, to the time of Saul, the meat in the pots is the new kingship of Absalom. The greater the self-renunciation with which David at that time looked on at the ripening revolt, disclaiming all action of his own, the stronger the confidence with which he expected the righteous interposition of God that did actually follow, but (as he here supposes possible) not until the meat in the pot was almost done through; yet, on the other side, so quickly, that the pots had scarcely felt the crackling heat which should fully cook the meat.

Verses 10-11

Finally, we have a view of the results of the judicial interposition of God. The expression made use of to describe the satisfaction which this gives to the righteous is thoroughly Old Testament and warlike in its tone (cf. Psa 68:24). David is in fact king, and perhaps no king ever remained so long quiet in the face of the most barefaced rebellion, and checked the shedding of blood, as David did at that time. If, however, blood must nevertheless flow in streams, he knows full well that it is the blood of the partisans of his deluded son; so that the men who were led the further astray in their judgment concerning him, the more inactive he remained, will at last be compelled to confess that it does really repay one to be just, and that there is really one higher than the high ones (Ecc 5:7[8]), a deity (אלהים) above the gods (אלים( sdog) who, though not forthwith, will nevertheless assuredly execute judgment in the earth. אך here, as in Job 18:21; Isa 45:14, retains its originally affirmative signification, which it has in common with אכן. אלהים is construed with the plural (Ges. §112, rem. 3), as is frequently the case, e.g., 2Sa 7:23 (where, however, the chronicler, in 1Ch 17:21, has altered the older text). This is not because the heathen are speaking (Baur), but in order to set the infinite majesty and omnipotence of the heavenly Judge in contrast with these puffed-up “gods.” Prayer of an innocent Man Whom Men Are Trying to Take
This Michtam, after the melody Al-tashcheth, coinciding with Psa 57:5 and Psa 58:7 in the figure used in Psa 59:8, is the earliest among the Davidic Psalms which are dated

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from the time of Saul's persecution. When Saul sent and they (those who were sent by him) watched the house in order to slay him (David); it therefore belongs to the time spoken of in 1Sa 19:11. This inscription is no more intended to imply that the Psalm was composed on that night before the flight, which was rendered possible by the artifice of Michal, than the inscription of Ps 51 is meant to imply that the origin of the Psalm was coincident with the arrival of Nathan. The בּ of such inscriptions only sets forth in a general way the historical groundwork of the song. If we consider the contents of the Psalm from this point of view, we shall obtain a tolerably distinct picture of the situation. We must imagine that Saul, even before he issued that command to watch David's house the night through and to slay him in the morning, i.e., to assassinate him behind Michal's back (1Sa 19:11), sought to get rid of him in some more secret way; that the venal men of his court, themselves not less ill-disposed towards David, had offered him their hand for the deed; and that in consequence of this, great activity, which was probably seen through by him whose life was threatened, was observable in Gibea, and that more especially every evening, when the bandits strolled through the city in order to meet with the dreaded rival and give him his deathblow.

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The Psalms and the Prophets are often the medium through which we gain a deeper insight into events which are only sketched in the historical books after their most prominent outward features.
In consideration of the fact that the description of the nightly proceedings of the enemies is repeated after the manner of a refrain, and that the poet in Psa 59:17 contrasts his believingly joyous prospects for the coming morning with the ineffectual ardour with which they pass the night patrolling the streets, Psalms 59 seems to be an evening song belonging to those perilous days spent in Gibea.

Psalm 59

Verses 1-9

First part. As far as Psa 59:4 we recognise strains familiar in the Psalms. The enemies are called מתקוממי as in Job 27:7, cf. Psa 17:7; עזּים as shameless, עזּי פנים or עזּי נפשׁ; as in Isa 56:11, on account of their bold shameless greediness, dogs. On לא in a subordinate clause, vid., Ewald, §286, g: without there being transgression or sin on my side, which might have caused it. The suffix (transgression on my part) is similar to Psa 18:24. בּליּ־עון (cf. Job 34:6) is a similar adverbial collateral definition: without there existing any sin, which ought to be punished. The energetic future jeruzûn depicts those who servilely give effect to the king's evil caprice; they run hither and thither as if attacking and put themselves in position. הכונן = התכונן, like the Hithpa. הכּסּה, Pro 26:26, the Hothpa. הכּבּס, Lev 13:55., and the Hithpa. נכּפּר, Deu 21:8. Surrounded by such a band of assassins, David is like one besieged, who sighs for succour; and he calls upon Jahve, who seems to be sleeping and inclined to abandon him, with that bold עוּרה לקראתי וּראה, to awake to meet him, i.e., to join him with His help like a relieving army, and to convince Himself from personal observation of the extreme danger in which His charge finds himself. The continuation was obliged to be expressed by ואתּה, because a special appeal to God interposes between עוּרה and הקיצה. In the emphatic “Thou,” however, after it has been once expressed, is implied the conditional character of the deliverance by the absolute One. And each of the divine names made use of in this lengthy invocation, which corresponds to the deep anxiety of the poet, is a challenge, so to speak, to the ability and willingness,

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the power and promise of God. The juxtaposition Jahve Elohim Tsebaoth (occurring, besides this instance, in Psa 80:5, 20; Psa 84:9), which is peculiar to the Elohimic Psalms, is to be explained by the consideration that Elohim had become a proper name like Jahve, and that the designation Jahve Tsebaoth, by the insertion of Elohim in accordance with the style of the Elohimic Psalms, is made still more imposing and solemn; and now צבאות is a genitive dependent not merely upon יהוה but upon יהוה אלהים (similar to Psa 56:1, Isa 28:1; Symbolae, p. 15). אלהי ישׂראל is in apposition to this threefold name of God. The poet evidently reckons himself as belonging to an Israel from which he excludes his enemies, viz., the true Israel which is in reality the people of God. Among the heathen, against whom the poet invokes God's interposition, are included the heathen-minded in Israel; this at least is the view which brings about this extension of the prayer. Also in connection with the words און כּל־בּגדי the poet, in fact, has chiefly before his mind those who are immediately round about him and thus disposed. It is those who act treacherously from extreme moral nothingness and worthlessness (און genit. epexeg.). The music, as Sela directs, here becomes more boisterous; it gives intensity to the strong cry for the judgment of God; and the first unfolding of thought of this Michtam is here brought to a close.
The second begins by again taking up the description of the movements of the enemy which was begun in Psa 59:4, Psa 59:5. We see at a glance how here Psa 59:7 coincides with Psa 59:5, and Psa 59:8 with Psa 59:4, and Psa 59:9 with Psa 59:6. Hence the imprecatory rendering of the futures of Psa 59:7 is not for a moment to be entertained. By day the emissaries of Saul do not venture to carry out their plot, and David naturally does not run into their hands. They therefore come back in the evening, and that evening after evening (cf. Job 24:14); they snarl or howl like dogs (המה, used elsewhere of the growling of the bear and the cooing of the dove; it is distinct from נבח, Arab. nbb , nbḥ, to bark, and כלב, to yelp), because they do not want to betray themselves by loud barking, and still cannot altogether conceal their vexation and rage; and they go their rounds in the city (like סובב בּעיר, Sol 3:2, cf. supra Psa 55:11), in order

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to cut off their victim from flight, and perhaps, what would be very welcome to them, to run against him in the darkness. The further description in Psa 59:8 follows them on this patrol. What they belch out or foam out is to be inferred from the fact that swords are in their lips, which they, as it were, draw so soon as they merely move their lips. Their mouth overflows with murderous thoughts and with slanders concerning David, by which they justify their murderous greed to themselves as if there were no one, viz., no God, who heard it. But Jahve, from whom nothing, as with men, can be kept secret, laughs at them, just as He makes a mockery of all heathen, to whom this murderous band, which fears the light and in unworthy of the Israelitish name, is compared. This is the primary passage to Psa 37:13; Psa 2:4; for Ps 59 is perhaps the oldest of the Davidic Psalms that have come down to us, and therefore also the earliest monument of Israelitish poetry in which the divine name Jahve Tsebaoth occurs; and the chronicler, knowing that it was the time of Samuel and David that brought it into use, uses this name only in the life of David. Just as this strophe opened in Psa 59:7 with a distich that recurs in Psa 59:15, so it also closes now in Psa 59:10 with a distich that recurs below in v. 18, and that is to be amended according to the text of that passage. For all attempts to understand עזּי as being genuine prove its inaccuracy. With the old versions it has to be read עזּי; but as for the rest, אשׁמרה must be retained in accordance with the usual variation found in such refrains: my strength, Thee will I regard (1Sa 26:15; observe, 2Sa 11:16), or upon Thee will I wait (cf. ל, Psa 130:6); i.e., in the consciousness of my own feebleness, tranquil and resigned, I will look for Thine interposition on my behalf.

Verses 10-17

In this second half of the Psalm the cry of fear is hushed. Hope reigns, and anger burns more fiercely. The Kerî says that Psa 59:11 is to be read: אלהי חסדּי יקדּמני, my gracious God will anticipate me, - but with what? This question altogether disappears if we retain the Chethîb and point אלהי הסדּו: my God will anticipate me with His mercy (cf. Psa 21:4), i.e., will meet me bringing His mercy without any effort of mine. Even the old translators have felt that chcdw must belong to the verb as a second object. The lxx is perfectly correct in its rendering, ὁ Θεὸς μου τὸ ἔλεος αὐτοῦ προφθάσει με.

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The Kerî has come into existence in looking to v. 18, according to which it seems as though אלהי הסדּי ought to be added to the refrain, Psa 59:10 (cf. a similar instance in Psa 42:6-7). But Psa 59:11 would be stunted by doing this, and it accords with Biblical poetic usage that the refrain in v. 18 should be climactic in comparison with Psa 59:10 (just as it also does not altogether harmonize in its first half); so that Olshausen's proposal to close Psa 59:10 with אלהי חסדי and to begin Psa 59:11 with חסדו (cf. Psa 79:8) is only just to be put on record. The prayer “slay them not” does not contradict the prayer that follows for their destruction. The poet wishes that those who lie in wait for him, before they are totally swept away, may remain for a season before the eyes of this people as an example of punishment. In accordance with this, הניעמו, by a comparison of the Hiph. in Num 32:13, and of the Kal in Psa 59:16, Psa 109:10, is to be rendered: cause them to wander about (Targum, cf. Genesis Rabba, ch. 38 init., טלטלמו); and in connection with בחילך one is involuntarily reminded of Psa 10:10, Psa 10:14, and is tempted to read בחלך or בחלך: cause them to wander about in adversity or wretchedness, = Arab. ‛umr ḥâlik , vita caliginosa h. e. misera), and more especially since בחילך occurs nowhere else instead of בּזרעך or בּימינך. But the Jod in בחילך is unfavourable to this supposition; and since the martial apostrophe of God by “our shield” follows, the choice of the word is explained by the consideration that the poet conceives of the power of God as an army (Joe 2:25), and perhaps thinks directly of the heavenly host (Joe 3:11), over which the Lord of Hosts holds command (Hitzig). By means of this He is first of all to cause them to go astray (נע ונד, Gen 4:12), then utterly to cast them down (Psa 56:8). The Lord (אדני) is to do this, as truly as He is Israel's shield against all the heathen and all pseudo-Israelites who have become as heathen. The first member of Psa 59:13 is undoubtedly meant descriptively: “the sin of their mouth (the sin of the tongue) is the word of their lips” (with the dull-toned suffix mo, in the use of which Ps 59 associates itself with the Psalms of the time of Saul, Psa 56:1-13, Psa 11:1-7, Psa 17:1-15, 22, 35, Psa 64:1-10). The combination ולילּכדוּ בגאונם, however, more readily suggests parallel passages like Pro 11:6 than Pro 6:2; and moreover the מן of the expression וּמאלה וּמכּחשׁ,

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which is without example in connection with ספּר, and, taken as expressing the motive (Hupfeld), ought to be joined with some designations of the disposition of mind, is best explained as an appended statement of the reason for which they are to be ensnared, so that consequently יספּרוּ (cf. Psa 69:27; Psa 64:6) is an attributive clause; nor is this contrary to the accentuation, if one admits the Munach to be a transformation of Mugrash. It is therefore to be rendered: “let them, then, be taken in their pride, and on account of the curse and deceit which they wilfully utter.” If, by virtue of the righteousness of the Ruler of the world, their sin has thus become their fall, then, after they have been as it were a warning example to Israel, God is utterly to remove them out of the way, in order that they (it is unnecessary to suppose any change of subject), while perishing, may perceive that Elohim is Ruler in Jacob (בּ, used elsewhere of the object, e.g., Mic 5:1, is here used of the place of dominion), and as in Jacob, so from thence unto the ends of the earth (ל like על, Psa 48:11) wields the sceptre. Just like the first group of the first part, this first group of the second part also closes with Sela.
The second group opens like the second group in the first part, but with this exception, that here we read וישׁבוּ, which loosely connects it with what precedes, whereas there it is ישׁוּבוּ. The poet's gaze is again turned towards his present straitened condition, and again the pack of dogs by which Saul is hunting him present themselves to his mind. המּה points towards an antithesis that follows, and which finds its expression in ואני. ויּלינוּ and לבּקר stand in direct contrast to one another, and in addition to this לערב has preceded. The reading of the lxx (Vulgate, Luther, [and authorized version]), καὶ γογγύσουσιν = ויּלּינוּ or ויּלּנוּ, is thereby proved to be erroneous. But if ויּלינוּ is the correct reading, then it follows that we have to take Psa 59:16 not as foretelling what will take place, but as describing that which is present; so that consequently the fut. consec. (as is frequently the case apart from any historical connection) is only a consecutive continuation of ינוּעוּן (for which the Kerî has יניעוּן; the form that was required in Psa 59:12, but is inadmissible here): they wander up and down (נוּע as in Psa 109:10, cf. נוּד, Job 15:23) to eat (that is to say, seeking after food); and if they are not satisfied, they pass the night, i.e., remain, eager for food

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and expecting it, over night on the spot. This interpretation is the most natural, the simplest, and the one that harmonizes best not only with the text before us (the punctuation ישׂבּעוּ, not ישׂבּעוּ, gives the member of the clause the impress of being a protasis), but also with the situation. The poet describes the activity of his enemies, and that by completing or retouching the picture of their comparison to dogs: he himself is the food or prey for which they are so eager, and which they would not willingly allow to escape them, and which they nevertheless cannot get within their grasp. Their morbid desire remains unsatisfied: he, however, in the morning, is able to sing of the power of God, which protects him, and exultantly to praise God's loving-kindness, which satiates and satisfies him (Psa 90:14); for in the day of fear, which to him is now past, God was his inaccessible stronghold, his unapproachable asylum. To this God, then, even further the play of his harp shall be directed (אזמּרה), just as was his waiting or hoping (אשׁמרה, Psa 59:10).

Psalm 60

Drill Psalm after a Lost Battle

3 ELOHIM, Thou hast cast us off, Thou hast scattered us, Thou hast been angry, restore us again !

4 Thou hast made the land to tremble, Thou hast torn it

asunder, Heal its breaches, for it tottereth ! !

5 Thou hast made Thy people experience a hard thin", Thou hast given us wine to drink to intoxication.

6 Thou hast given those who fear Thee a banner

To lift themselves up on account of the truth. (Sela.)

7 In order that Thy beloved may be delivered Save now with Thy right hand and answer me ! I !

8 Elohim hath promised in His holiness :

I shall rejoice, I shall portion out Shechem, And measure out the valley of Succoth. ==[[Page:04.BCOT.KD.PoeticalBooks.vol.4.Writings.djv

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u/659]]== 9 Mine is Gilead and mine Manasseh, And Ephraim is the helm of my head, Judah is my sceptre,

10 Moab is my wash-pot, Upon Edom I cast my shoe.

Cry out concerning me, O Philistial

11 "Who will conduct me to the fortified city? Who will bring me to Edom ?!

12 Hast not Thou, Elohim, cast us off,

And goest not forth, Elohim, with our armies f—

13 Grant us deliverance from the oppressor; Yea, vain is the help of man.

14 In Elohim shall we obtain the victory, And He will tread down our oppressors.

This last of the Elohimic Michtammı̂m of David is dated from the time of the Syro-Ammonitish war: When he (David) waged war (Hiph. of נצה, to pull, to seize by the hair) with (את like על in Num 26:9; according to Ben-Asher, with Segol instead of Makkeph here, as in Psa 47:5, Pro 3:12, three passages which are noted by the Masora) Aram of the two rivers (the people of the land of the twin streams, Mesopotami'a) and with Aram Zobah (probably between the Euphrates and Orontes north-east of Damascus), and Joab returned (ויּשׁב, transition from the infinitive to the finite verb, Ges. §132, rem. 2) and smote Edom in the Valley of Salt (the Edomitish Ghor, i.e., the salt plain, some ten miles wide, at the southern extremity of the Dead Sea) with twelve thousand men. This historical inscription comes from an historical work which gave the Psalm in this connection. It is not take out of any of the histories that have been preserved to us. For both in 2Sa 8:13 and in 1Ch 18:12 we find the number eighteen thousand instead of twelve. In the former passage, in which עשׂה שׁם is substantially equivalent to the Roman triumphum agere, we have to read את־עדם after the inscription of our Psalm instead of את־ארם. It is, however, still more probable that the words ויּך את־עדם (lxx ἐπάταξε τὴν Ἰδουμαίαν) have accidentally fallen out. The fact that here in the Psalm the victory over the Edomites is ascribed to Joab, in the Chronicles to Abshai (

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Abishai), and in 2 Sam. to David, is a difference which may easily be reconciled by the consideration that the army of David was under the supreme command of Joab, and this battle in the Valley of Salt was fought against the Edomites by Joab indirectly through his brother (cf. 2Sa 10:10).
The inscription carries us into the time of the greatest, longest, and most glorious of David's wars, that with the Ammonites, which, so far as these were concerned, ended in the second year in the conquest of Rabbah (vid., Psa 21:1-13), and with their Aramaean allies, among whom Hadadezer, the ruler of the powerful kingdom of Zobah, was defeated in the first year at Chêlam on the other side the Jordan. Then when, in the second year, he endeavoured to fortify himself anew in the districts on the banks of the Euphrates, he was completely subjugated together with the Syrians who had come to his assistance. Thus are the accounts of Aramaean wars related in 2 Sam. 8 and 2Sa 10:1 to be combined. Whilst, now, the arms of David were making such triumphant progress in the north, the Edomites in the south had invaded the land which was denuded of troops, and here a new war, which jeopardized all the results that had been gained in the north, awaited the victorious army. Psa 60:1-12 refers more especially to this Edomitish war. Hengstenberg is wrong when he infers from the inscription that it was composed after the victory in the Valley of Salt and before the conquest of Idumaea. The inscription only in a general way gives to the Psalm its historical setting. It was composed before the victory in the Valley of Salt, and presupposes the Israelitish south had been at that time grievously laid waste by the Edomites, against whom they were unable to oppose an adequate force. We may also infer from other indications how the occupation of the neighbouring and brother-country by the Edomites called for vengeance against them; vid., on Ps 44. That Korahitic Psalm may have been composed after the Davidic Psalm, and is designedly, by Psa 60:10, brought into relationship with it. In the cento Psalms 108:7-14 correspond to Psalms 60:7-14.
The Michtam character of the Psalm manifests itself both in the fact that a divine oracle is unfolded in it, and also in the fact that the language of complaint, “Elohim, Thou hast cast

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us off” (cf. Psa 44:10), is repeated as its favourite utterance. Concerning על־שׁוּשׁן עדוּת, after “A Lily is the testimony” (or “The Lily of the testimony”), vid., on Psa 45:1. The addition of ללמּד is to be interpreted according to ללמּד בּני־יהוּדה קשׁת, 2Sa 1:18 : the song is thereby appointed to be sung in connection with the practice of the bow. The elegy on Saul and Jonathan was suited to this by reason of the praise which is therein given to the bow of Jonathan, the favourite weapon of that brave warrior, and by the indirect remembrance of the skilful Philistine archers, who brought a disgrace upon the name of Israel in the battle on Gilboa, that needed as speedily as possible to be wiped out. Psa 60:1-12, this most martial of all the Psalms, is also a song at the practice of arms, which was designed to inflame and to hallow the patriotic martial ardour of the young men when they were being exercised.
Hengstenberg and others, who reckon according to the Masoretic verses, divide the Psalm into three strophes of four Masoretic verses each. The fact that the use made of Psa 60:1-12 in Psa 108:1-13 begins with Psa 60:7, למען יחלצון, lends some colour to this division, which is also strengthened by the Sela. Nevertheless Psa 60:6 and Psa 60:7 belong inseparably together.

(In the Hebrew, v.1 is the designation 'To the leader:....A Psalm of David'; from then on v.1-12 in English translation corresponds to v.2-13 in the Hebrew)

Verses 1-5

This first strophe contains complaint and prayer; and establishes the prayer by the greatness of the need and Israel's relationship to God. The sense in which פּרצתּנוּ is intended becomes clear from 2Sa 5:20, where David uses this word of the defeat of the Philistines, and explains it figuratively. The word signifies to break through what has hitherto been a compact mass, to burst, blast, scatter, disperse. The prayer is first of all timidly uttered in תּשׁובב לנוּ in the form of a wish; then in רפה (Psa 60:4) and הושׁיעה (Psa 60:7) it waxes more and more eloquent. שׁובב ל here signifies to grant restoration (like הניח ל, to give rest; Psa 23:3; Isa 58:12). The word also signifies to make a turn, to turn one's self away, in which sense, however, it cannot be construed with ל. On פּצמתּהּ Dunash has already compared Arab. fṣm , rumpere , scindere, and Mose ha-Darshan the Targumic פּצּם = פרע, Jer 22:14. The deep wounds which the Edomites had inflicted upon the country, are after all a wrathful visitation of God Himself -

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reeling or intoxicating wine, or as יין תּרעלה (not יין), properly conceived of, is: wine which is sheer intoxication (an apposition instead of the genitive attraction, vid., on Isa 30:20), is reached out by Him to His people. The figure of the intoxicating cup has passed over from the Psalms of David and of Asaph to the prophets (e.g., Isa 51:17, Isa 51:21). A kindred thought is expressed in the proverb: Quem Deus perdere vult, eum dementat. All the preterites as far as השׁקיתנוּ (Psa 60:5) glance back plaintively at that which has been suffered.
But Psa 60:6 cannot be thus intended; for to explain with Ewald and Hitzig, following the lxx, “Thou hast set up a banner for those who reverence Thee, not for victory, but for flight,” is inadmissible, notwithstanding the fact that מפּני קשׁת nuwc is a customary phrase and the inscribed ללמּד is favourable to the mention of the bow. For (1) The words, beginning with נתתּ, do not sound like an utterance of something worthy of complaint - in this case it ought at least to have been expressed by עך להתנוסס (only for flight, not for victory); (2) it is more than improbable that the bow, instead of being called קשׁת (feminine of the Arabic masculine kaus), is here, according to an incorrect Aramaic form of writing, called קשׁט, whereas this word in its primary form קשׁט (Pro 22:21) corresponds to the Aramaic קוּשׁטא not in the signification “a bow,” but (as it is also intended in the Targum of our passage) in the signification “truth” (Arabic ḳisṭ of strict unswerving justice, root קש, to be hard, strong, firm; just as, vice versa, the word ṣidḳ, coming from a synonymous root, is equivalent to “truth”). We therefore take the perfect predication, like Psa 60:4, as the foundation of the prayer which follows: Thou hast given those who fear Thee a banner to muster themselves (sich aufpanieren), i.e., to raise themselves as around a standard or like a standard, on account of the truth - help then, in order that Thy beloved ones may be delivered, with Thy right hand, and answer me. This rendering, in accordance with which Psa 60:6 expresses the good cause of Israel in opposition to its enemies, is also favoured by the heightened effect of the music, which comes in here, as Sela prescribes. The reflexive התנוסס here therefore signifies not, as Hithpal. of נוּס, “to betake one's self to flight,” but “to raise one's self” - a signification on behalf of which we cannot appeal to Zec 9:16, where מתנוססות is apparently equivalent to מתנוצצות “

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sparkling,” but which here results from the juxtaposition with נס     (cf. נסה, Psa 4:7), inasmuch as נס itself, like Arab. naṣṣun, is so called from נסס, Arab. naṣṣ, to set up, raise, whether it be that the Hithpo. falls back upon the Kal of the verb or that it is intended as a denominative (to raise one's self as a banner, sich aufpanieren).^[220]
It is undeniable that not merely in later (e.g., Neh 5:15), but also even in older Hebrew, מפּני denotes the reason and motive (e.g., Deu 28:20). Moreover Ps 44 is like a commentary on this מפּני קשׁט, in which the consciousness of the people of the covenant revelation briefly and comprehensively expresses itself concerning their vocation in the world. Israel looks upon its battle against the heathen, as now against Edom, as a rising for the truth in accordance with its mission. By reason of the fact and of the consciousness which are expressed in Psa 60:6, arises the prayer in Psa 60:7, that Jahve would interpose to help and to rescue His own people from the power of the enemy. ימינך is instrumental (vid., on Psa 3:5). It is to be read ענני according to the Kerî, as in Psa 108:7, instead of עננוּ; so that here the king of Israel is speaking, who, as he prays, stands in the place of his people.

Verses 6-8

A divine utterance, promising him victory, which he has heard, is expanded in this second strophe. By reason of this he knows himself to be in the free and inalienable possession of the land, and in opposition to the neighbouring nations, Moab, Edom, and Philistia, to be the victorious lord to whom they must bow. The grand word of promise in 2Sa 7:9. is certainly sufficient in itself to make this feeling of certainty intelligible, and perhaps [[Bible_(King_James)/Psalms|Psa 60:

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8-10]] are only a pictorial reproduction of that utterance; but it is also possible that at the time when Edom threatened the abandoned bordering kingdom, David received an oracle from the high priest by means of the Urim and Thummim, which assured him of the undiminished and continued possession of the Holy Land and the sovereignty over the bordering nations. That which God speaks “in His holiness” is a declaration or a promise for the sure fulfilment and inviolability of which He pledges His holiness; it is therefore equal to an oath “by His holiness” (Psa 89:36; Amo 4:2). The oracle does not follow in a direct form, for it is not God who speaks (as Olshausen thinks), to whom the expression אעלזה is unbecoming, nor is it the people (as De Wette and Hengstenberg), but the king, since what follows refers not only to the districts named, but also to their inhabitants. כּי might have stood before אעלזה, but without it the mode of expression more nearly resembles the Latin me exultaturum esse (cf. Psa 49:12). Shechem in the centre of the region on this side the Jordan, and the valley of Succoth in the heart of the region on the other side, from the beginning; for there is not only a [Arab.] sâkût (the name both of the eminence and of the district) on the west side of the Jordan south of Beisân (Scythopolis), but there must also have been another on the other side of the Jordan (Gen 33:17., Jdg 8:4.) which has not as yet been successfully traced. It lay in the vicinity of Jabbok (ez - Zerka), about in the same latitude with Shechem (Sichem), south-east of Scythopolis, where Estori ha-Parchi contends that he had found traces of it not far from the left bank of the Jordan. Jos 13:27 gives some information concerning the עמק (valley) of Succoth. The town and the valley belonged to the tribe of Gad. Gilead, side by side with Manasseh, Psa 60:9, comprehends the districts belonging to the tribes of Gad and Reuben. As far as Psa 60:9, therefore, free dominion in the cis-and trans-Jordanic country is promised to David. The proudest predicates are justly given to Ephraim and Judah, the two chief tribes; the former, the most numerous and powerful, is David's helmet (the protection of his head), and Judah his staff of command (מחקק, the command-giving = staff of command, as in Gen 49:10; Num 21:18); for Judah, by virtue of the ancient promise, is the royal tribe of the people

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who are called to the dominion of the world. This designation of Judah as the king's staff or sceptre and the marshal's baton shows that it is the king who is speaking, and not the people. To him, the king, who has the promise, are Joab, Edom, and Philistia subject, and will continue so. Joab the boastful serves him as a wash-basin;^[221]
Edom the crafty and malicious is forcibly taken possession of by him and obliged to submit; and Philistia the warlike is obliged to cry aloud concerning him, the irresistible ruler. סיר רחץ is a wash-pot or basin in distinction from a seething-pot, which is also called סיר. The throwing of a shoe over a territory is a sign of taking forcible possession, just as the taking off of the shoe (חליצה) is a sign of the renunciation of one's claim or right: the shoe is in both instances the symbol of legal possession.^[222]
The rendering of the last line, with Hitzig and Hengstenberg: “exult concerning me, O Philistia,” i.e., hail me, though compelled to do so, as king, is forbidden by the עלי, instead of which we must have looked for לי. The verb רוּע certainly has the general signification “to break out into a loud cry,” and like the Hiph. (e.g., [[Bible_(King_James)/Isaiah|Isa 15:

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4]]) the Hithpal. can also be used of a loud outcry at violence.

Verses 9-12

The third strophe reverts to prayer; but the prayer now breathes more freely with a self-conscious courage for the strife. The fortified city (עיר מצור) is not Rabbath Ammon; but, as becomes evident from the parallel member of the verse and 2Ki 14:7, the Idumaean chief city of Sela' (סלע) or Petra (vid., Knobel on Gen 36:42, cf. Psa 31:22; 2Ch 8:5; 2Ch 11:5 together with Psa 14:5). The wish: who will conduct me = Oh that one would conduct me (Ges. §136, 1)! expresses a martial desire, joyful at the prospect of victory; concerning מי נחני, quis perduxerit me, vid., on Psa 11:3. What follows is not now to be rendered: Not Thou (who but Thou), Elohim, who...(Hitzig) - for in order to have been understood thus and not as in Psa 60:3, Psa 44:10, the poet could not have omitted אשׁר - on the contrary, the interrogatory הלא is the foundation on which the supplicatory הבה is raised. The king of Israel is hard pressed in the battle, but he knows that victory comes from above, from the God who has hitherto in anger refused it to His people, inasmuch as He has given power to Edom to break through the defensive forces of Israel (vid., Psa 44:10). עזרת (not עזרת = עזרה) is, as in Psa 108:13, equivalent to עזרתה. The view that it is equal to עזרתי, the suffix being cast away, is not confirmed in this instance, vid., on Psa 16:6, cf. Psa 3:3. How vain is human succour, has been seen only very recently in the case of the kings of Zobah and Ammon, who have succumbed in spite of their confederates. Israel prays for its victorious power from above, and also obtains it thence, as is most confidently expressed in v. 14. עשׂה חיל, to do valiantly, to show valour, is equivalent to: to be victorious, as in Psa 118:16. In God does Israel conquer, and God, who is in Israel, will by means of Israel tread down Edom in accordance with its deserts. Prayer and Thanksgiving of an Expelled King on His Way Back to the Throne

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The Davidic Michtammı̂m are now ended, and there follows a short Davidic song על־נגינת. Does this expression mean “with the accompaniment of stringed instruments?” Not strictly, for this is expressed by the inscription בּנגינות (Psa 4:1, cf. Isa 30:29, Isa 30:32). But the formula may signify “upon the music of stringed instruments,” i.e., upon stringed instruments. And this is more probable than that נגינת is the beginning of a standard song. The termination ath is not necessarily the construct state. It was the original feminine termination; and the prevailing one in Phoenician.
Some expositors, like Köster, Ewald, Hitzig, and Olshausen, feel themselves here also bound, by reason of the לדוד of the inscription, to seek a place for this Psalm as far down as the Babylonian exile and the times of the Ptolemies and the Seleucidae.

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Hupfeld deals somewhat more kindly with the לדוד in this instance, and Böttcher (De Inferis, p. 204) refutes the hypotheses set up in its stead in order finally to decide in favour of the idea that the king of whom the Psalm speaks is Cyrus - which is only another worthless bubble. We abide by the proudly ignored לדוד, and have as our reward a much more simple interpretation of the Psalm, without being obliged with Ewald to touch it up by means of a verse of one's own invention interwoven between Psa 61:5 and Psa 61:6. It is a Psalm of the time of Absalom, composed in Mahanaim or elsewhere in Gilead, when the army of the king had smitten the rebels in the wood of Ephraim. It consists of two parts of eight lines.

Psalm 61

Verses 1-4

Hurled out of the land of the Lord in the more limited sense^[223] into the country on the other side of the Jordan, David felt only as though he were banished to the extreme corner of the earth (not: of the land, cf. Psa 46:10; Deu 28:49, and frequently), far from the presence of God (Hengstenberg). It is the feeling of homelessness and of separation from the abode of God by reason of which the distance, in itself so insignificant (just as was the case with the exiles later on), became to him immeasurably great. For he still continually needed God's helpful intervention; the enveloping, the veiling, the faintness of his heart still continues (עטף, Arab. ‛tf, according to its radical signification: to bend and lay anything round so that it lies or draws over something else and covers it, here of a self-enveloping); a rock of difficulties still ever lies before him which is too high for his natural strength, for his human ability, therefore insurmountable. But he is of good courage: God will lead him up with a sure step, so that, removed from all danger, he will have rocky

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ground under his feet. He is of good courage, for God has already proved Himself to be a place of refuge to him, to be a strong tower, defying all attack, which enclosed him, the persecuted one, so that the enemy can gain no advantage over him (cf. Pro 18:10). He is already on the way towards his own country, and in fact his most dearly loved and proper home: he will or he has to (in accordance with the will of God) dwell (cf. the cohortative in Isa 38:10; Jer 4:21) in God's tabernacle (vid., on Psa 15:1) throughout aeons (an utterance which reminds one of the synchronous Psa 23:6). With גּוּר is combined the idea of the divine protection (cf. Arabic ǵâr ollah , the charge or protegé of God, and Beduinic ǵaur, the protecting hearth; ǵawir, according to its form = גּר, one who flees for refuge to the hearth). A bold figure of this protection follows: he has to, or will trust, i.e., find refuge, beneath the protection of God's wings. During the time the tabernacle was still being moved from place to place we hear no such mention of dwelling in God's tabernacle or house. It was David who coined this expression for loving fellowship with the God of revelation, simultaneously with his preparation of a settled dwelling-place for the sacred Ark. In the Psalms that belong to the time of his persecution by Saul such an expression is not yet to be found; for in Psa 52:7, when it is desired that Doeg may have the opposite of an eternal dwelling-place, it is not the sacred tent that is meant. We see also from its second part that this Psa 61:1-8 does not belong to the time of Saul; for David does not speak here as one who has drawn very near to his kingly office (cf. Psa 40:8), but as one who is entering upon a new stage in it.

Verses 5-8

The second part begins with a confirmation of the gracious purpose of God expressed in Psa 61:5. David believes that he shall experience what he gives expression to in Psa 61:5; for God has already practically shown him that neither his life nor his kingship shall come to an end yet; He has answered the prayers of His chosen one, that, blended with vows, resulted from the lowly, God-resigned spirit which finds expression in 2Sa 15:25., and He has given or delivered up to him the land which is his by inheritance, when threatened by the rebels as robbers, - the land to which those who fear the covenant God have a just claim. It is clear enough that the

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receivers are “those who fear the name of Jahve;” the genitive relation describes the ירשּׁה as belonging to them in opposition to those who had usurped it. Or does ירשּׁה here perhaps mean the same as ארשׁת in Psa 21:3? Certainly not. נתן ירשּׁה ל is a customary phrase, the meaning of which, “to give anything to any one as his inheritance or as his own property,” is to be retained (e.g., Deu 2:19). God has acknowledged David's cause; the land of Israel is again wrested from those to whom it does not belong; and now begins a new era in the reign of its rightful king. In view of this the king prays, in Psa 61:7, Psa 61:8, that God would add another goodly portion to the duration of his life. The words sound like intercession, but the praying one is the same person as in Psa 61:2-5. The expression מלכּא משׁיחא (the King Messiah) of the Targum shows to whom the church referred the word “king” after the extinction of the Davidic dynasty. The exalted tone of the wish expressed in Psa 61:7 (cf. Joe 2:2) favours this without absolutely requiring it (cf. עולמים, Psa 61:5, Psa 21:5, and the royal salutation, 1Ki 1:31; Dan 2:4, and frequently). There ought (as also e.g., in Psa 9:8) not to be any question whether ישׁב in Psa 61:8 signifies “to sit enthroned,” or “to sit” = “to abide;” when the person spoken of is a king it means “to remain enthroned,” for with him a being settled down and continuous enthronement are coincident. מן in Psa 61:8 is imperat. apoc. for מגּה (after the form הס, נס, צו). The poet prays God to appoint mercy and truth as guardian angels to the king (Psa 40:12, Pro 20:28, where out of pause it is צּרוּ; cf. on the other hand Psa 78:7; Pro 2:11; Pro 5:2). Since the poet himself is the king for whom he prays, the transition to the first person in v. 9 is perfectly natural. כּן signifies, as it always does, so or thus = in accordance therewith, corresponding to the fulfilment of these my petitions, thankfully responding to it. לשׁלּמי is the infinitive of the aim or purpose. Singing praise and accompanying it with music, he will make his whole life one continuous paying of vows.

1. Also from 2 Macc. 2:13, where τὰ τοῦ Δαυίδ appears to be the designation of the כתובים according to their beginning; and from Philo, De vita contempl. (opp. II 475 ed. Mangey), where he makes the following distinction νόμους καὶ λόγια θεσπισθέντα διὰ προφητῶν καὶ ὕμνους καὶ τὰ ἄλλα οἷς ἐπιστήμη καὶ εὐσέβεια συναύξονται καὶ τελειοῦνται.
2. In all the Masoretic lists the twenty four books are arranged in the following order: 1) בראשׁית;   2) ואלה שׁמות;   3) ויקרא;   4) וידבר (also במדבר);   5) אלה הדברים;   6) יהושׁע;   7) שׁופטים;   8) שׁמואל;   9) מלכים;   10) ישׁעיה;   11) ירמיה;   12) יחזקאל;   13) תרי עשׂר;   14) דברי הימים; 15) תהלות;   16) איוב;   17) משׁלי;   18) רות;   19) שׁיר השׁירים;   20) קהלת; 21) קינות (איכה);   22) אחשׁורושׁ (מגלה);   23) דניאל;   24) עזרא. The Masoretic abbreviation for the three pre-eminently poetical books is accordingly, not מתא but (in agreement with their Talmudic order) אםת (as also in Chajug'), vid., Elia Levita, Masoreth ha-Masoreth p. 19. 73 (ed. Ven. 1538) ed. Ginsburg, 1867, p. 120, 248.
3. In Eusebius, vi. 25: Σέφηρ Θιλλήν; Jerome (in the Preface to his translation of the Psalms juxta Hebraicam veritatem) points it still differently: SEPHAR THALLIM quod interpretatur volumen hymnorum. Accordingly at the end of the Psalterium ex Hebraeo, Cod. 19 in the Convent Library of St. Gall we find the subscription: Sephar Tallim Quod interpretatur volumen Ymnorum explicit.
4. It is an erroneous opinion of Buxtorf in his Tiberias and also of Jewish Masoretes, that the Masora calls the Psalter הלילא (hallêla). It is only the so-called Hallel, Ps 113-119, that bears this name, for in the Masora on 2Sa 22:5; Psa 116:3 is called הברו דהלילא (the similar passage in the Hallel) in relation to Psa 18:5.
5. Νάβλα - say Eusebius and others of the Greek Fathers - παρ ̓ Ἑβραίοις λέγεται τὸ ψαλτήριον ὃ δὴ μόνον τῶν μουσικῶν ὀργάνων ὀρθότατον καὶ μὴ συνεργούμενον εἰς ἦχον ἐκ τῶν κατωτάτω μερῶν, ἀλλ ̓ ἄνωθεν ἔχων τὸν ὑπηχοῦντα χαλκόν.

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   Augustine describes this instrument still more clearly in Psa 42:1-11 and elsewhere: Psalterium istud organum dicitur quod de superiore parte habet testudinem, illud scilicet tympanum et concavum lignum cui chordae innitentes resonant, cithara vero id ipsum lignum cavum et sonorum ex inferiore parte habet. In the cithern the strings pass over the sound-board, in the harp and lyre the vibrating body runs round the strings which are left free (without a bridge) and is either curved or angular as in the case of the harp, or encompasses the strings as in the lyre. Harps with an upper sounding body (whether of metal or wood, viz., lignum concavum i.e., with a hollow and hence sonorous wood, which protects the strings like a testudo and serves as tympanum) are found both on Egyptian and on Assyrian monuments. By the psalterium described by Augustine, Casiodorus and Isidorus understand the trigonum, which is in the form of an inverted sharp-cornered triangle; but it cannot be this that is intended because the horizontal strings of this instrument are surrounded by a three-sided sounding body, so that it must be a triangular lyre. Moreover there is also a trigon belonging to the Macedonian era which is formed like a harp (vid., Weiss' Kostümkunde, Fig. 347) and this further tends to support our view.

6. I tended, says David in the Greek Psalter, at the close of Ps, my father's sheep, my hands made pipes (ὄργανον = עוגב) and my fingers put together (or: tuned) harps (ψαλτήριον = נבל) cf. Numeri Rabba c. xv. (f. 264a) and the Targum on Amo 6:5.
7. With regard to the time of Jehoshaphat even Nic. Nonne has acknowledge this in his Diss. de Tzippor et Deror (Bremen 1741, 4to.) which has reference to Psa 84:4.
8. In Barhebraeus on Job and in his Chronikon several traditions are referred to “Asaph the Hebrew priest, the brother of Ezra the writer of the Scriptures.”
9. In the early phraseology of the Eastern and Western churches the Psalter is simply called David, e.g., in Chrysostom: ἐκμαθόντες ὅλον τὸν Δαβίδ, and at the close of the Aethiopic Psalter: “David is ended.”
10. First made known by De la Cerda in his Adversaria sacra (1626) and afterwards incorporated by Fabricius in his Codex Pseudepigraphus V. T. pp. 914ff. (1713).
11. The Karaite Jerocham (about 950 a.d.) says מגלות (rolls) instead of ספרים.
12. The Karaite Jefeth ben Eli calls them אשׁרי ספר, כאיל ס etc.
13. The right view has been long since perceived by Eusebius, who in his exposition of Psa 63:1-11 (lxx 62), among other things expresses himself thus: ἐγὼ δὲ ἡγοῦμαι τῆς τῶν ἐγγεγραμμένων διανοίας ἕνεκεν ἐφεξῆς ἀλλήλων τοὺς ψαλμοὺς κεῖσθαι κατὰ τὸ πλεῖστον, οὕτως ἐν πολλοῖς ἐπιτηρήσας καὶ εὑρών, διὸ καὶ συνῆφθαι αὐτοὺς ὡσανεὶ συγγένειαν ἔχοντας καὶ ἀκολουθίαν πρὸς ἀλλήλους· ἔνθεν μὴ κατὰ τοὺς χρόνους ἐμφέρεσθαι, ἀλλὰ κατὰ τὴν τῆς διανοίας ἀκολουθίαν (in Montfaucon's Collectio Nova, t. i. p. 300). This ἀκολουθία διανοίας is however not always central and deep. The attempts of Luther (Walch, iv. col. 646ff.) and especially of Solomon Gesner, to prove a link of internal progress in the Psalter are not convincing.
14. Opp. ed. Paris, (1638) t. i. p. 288.
15. Thus especially Stähelin, Zur Einleitung in die Psalmen, 1859, 4to.
16. The lxx, like our Hebrew text, reckons 150 psalms, but with variations in separate instances, by making 9 and 10, and 114 and 115 into one, and in place of these, dividing 116 and 147 each into two. The combination of 9 and 10, of 114 and 115 into one has also been adopted by others; 134 and 135, but especially 1 and 2, appear here and there as one psalm. Kimchi reckons 149 by making Ps 114 and 115 into one. The ancient Syriac version combines Ps 114 and 115 as one, but reckons 150 by dividing Ps 147.
17. This is Ewald's view (which is also supported by Riehm in Stud. u. Kirt. 1857 S. 168). A closer insight into the characteristic peculiarity of the Elohim-psalms, which is manifest in other respects also, proves it to be superficial and erroneous.
18. Vid., Zingerle in the Deutsch. Morgenländ. Zeitschrift. X. 110ff.
19. Bellermann's Versuch über die Metrik der Hebräer (1813) is comparatively the best on this subject even down to the present time; for Saalschütz (Von der Form der hebr. Poesie, 1825, and elsewhere) proceeds on the erroneous assumption that the present system of accentuation does not indicate the actual strong toned syllable of the words-by following the pronunciation of the German and Polish Jews he perceives, almost throughout, a spondaeo-dactylic rhythm (e.g., Jdg 14:18 lûle charáshtem beegláthi). But the traditional accentuation is proved to be a faithful continuation of the ancient proper pronunciation of the Hebrew; the trochaic pronunciation is more Syrian, and the tendency to draw the accent from the final syllable to the penult, regardless of the conditions originally governing it, is a phenomenon which belongs only to the alter period of the language (vid., Hupfeld in the Deutsch. Morgenl. Zeitschr. vi. 187).
20. Abenezra calls it כּפוּל duplicatum, and Kimchi שׁונות בּמלּות ענין כּפל, duplicatio sententiae verbis variatis; both regard it as an elegant form of expression (דוך צחות). Even the punctuation does not proceed from a real understanding of the rhythmical relation of the members of the verse to one another, and when it divides every verse that is marked off by Silluk wherever it is possible into two parts, it must not be inferred that this rhythmical relation is actually always one consisting of two members merely, although (as Hupfeld has shown in his admirable treatise on the twofold law of the rhythm and accent, in the D. M. Z. 1852), wherever it exists it always consists of at least two members.
21. Even the older critics now and then supposed that we were to make these Ps. the starting point of our enquiries. For instance, Serpilius says: “It may perhaps strike some one whether an opinion as to some of the modes of the Davidic species of verse and poetry might not be formed from his, so-to-speak, alphabetical psalms.”
22. Even if, and this is what Hupfeld and Riehm (Luth. Zeitschr. 1866, S. 300) advance, the Old Testament books were divided into verses, פסוקים, even before the time of the Masoretes, still the division into verses, as we now have it and especially that of the three poetical books, is Masoretic.
23. It was these stichs, of which the Talmud (B. Kiddushin 30 a) counts eight more in the Psalter than in the Thôra, viz., 5896, which were originally called פסוקים. Also in Augustine we find versus thus used like στίχος. With him the words Populus ejus et oves pascuae ejus are one versus. There is no Hebrew MS which could have formed the basis of the arrangement of the Psalms in stichs; those which we possess only break the Masoretic verse, (if the space of the line admits of it) for ease of writing into the two halves, without even regarding the general injunction in c. xiv. of the tractate Sofrim and that of Ben-Bileam in his Horajoth ha-Kore, that the breaks are to be regulated by the beginnings of the verses and the two great pausal accents. Nowhere in the MSS, which divide and break up the words most capriciously, is there to be seen any trace of the recognition of those old פסוקים being preserved. These were not merely lines determined by the space, as were chiefly also the στίχοι or ἔπη according to the number of which, the compass of Greek works was recorded, but liens determined by the sense, κῶλα (Suidas: κῶλον ὁ ἀπηρτισμένην ἔννοιαν ἔχων στίχος), as Jerome wrote his Latin translation of the Old Testament after the model of the Greek and Roman orators (e.g., the MSS of Demosthenes), per cola et commata i.e., in lines breaking off according to the sense.
24. For instance Meier in his Geschichte der poetischen Nationalliteratur der Hebräer, S. 67, who maintains that strophes of unequal length are opposed to the simplest laws of the lyric song and melody. But the demands which melody imposes on the formation of the verse and the strophe were not so stringent among the ancients as now, and moreover - is not the sonnet a lyric poem?
25. Vid., Zingerle in the Dm. M. Z. x. 123, 124.
26. Vid., Zunz, Synagogale Poesie des Mittelalters, S. 92-94.
27. Talmudic צלצל. The usual Levitic orchestra of the temple of Herod consisted of 2 Nabla players, 9 Cithern players and one who struck the Zelazal, viz., Ben-Arza (Erachin 10 a, etc.; Tamid vii. 3), who also had the oversight of the duchan (Tosiphta to Shekalim ii).
28. Comp. Mattheson's “Erläutertes Selah” 1745: Selah is a word marking a prelude, interlude, or after-piece with instruments, a sign indicating the places where the instruments play alone, in short a so-called ritornello.
29. According to the maxim אין אומר שׁירה אלא על היין, “no one singeth except over the wine.”
30. B. Rosh ha-Shana, 31a. Tamîd vii. 3, comp. the introduction to Psa 24:1-10; Psa 92:1-15 and Ps 94.
31. According to B. Erachin 10a the following were the customary accompaniments of the daily service: 1) 21 trumpet blasts, to as many as 48; (2) 2 nablas, to 6 at most; 2 flutes (חלילין), to 12 at most. Blowing the flute is called striking the flute, הכּה החליל. On 12 days of the year the flute was played before the altar: on the 14th of Nisan at the slaying of the Passover (at which the Hallel was sung), on the 14th of Ijar at the slaying of the little Passover, on the 1st and 7th days of the Passover and on the eight days of the Feast of Tabernacles. The mouth-piece (אבּוּב according to the explanation of Maimonides) was not of metal but a reed (comp. Arab. anbûb, the blade of the reed), because it sounds more melodious. And it was never more than one flute (אבוב יחידי, playing a solo), which continued at the end of a strain and closed it, because this produces the finest close (חלּוּק). On the 12 days mentioned, the Hallel was sung with flute accompaniment. On other days, the Psalm appointed for the day was accompanied by nablas, cymbals and citherns. This passage of the treatise Erachin also tells who were the flute-players. On the flute-playing at the festival of water-drawing, vid., my Geschichte der jüdischen Poesie S. 195. In the Temple of Herod, according to Erachin 10b, there was also an organ. This was however not a water-organ (הדוליס, hydraulis), but a wind-organ (מגרפה) with a hundred different tones (מיני זמר), whose thunder-like sound, according to Jerome (Opp. ed. Mart. v. 191), was heard ab Jerusalem usque ad montem Oliveti et amplius, vid., Saalschütz, Archäol. i. 281-284.
32. This is the view of Maimonides, who distributes the 9 trumpet-blasts by which the morning sacrifice, according to Succa 53b, was accompanied, over the 3 pauses of the song. The hymn Haazînu, Deut 32, which is called הלוים שׁירת par excellence, was sung at the Sabbath Musaph-sacrifice - each Sabbath a division of the hymn, which was divided into six parts - so that it began anew on every seventh Sabbath, vid., J. Megilla, sect. iii, ad fin.
33. Vid., B. Joma 38b and J. Shekalim v. 3, comp. Canticum Rabba on Canticles Psa 3:6.
34. Vid., Friedr. Hommel's Psalter nach der deutschen Uebersetzung D. M. Luthers für den Gesang eingerichtet, 1859. The Psalms are there arranged in stichs, rightly assuming it to be the original mode and the most appropriate, that antiphonal song ought to alternate not according to the verses, as at the present day in the Romish and English church, but according to the two members of the verse.
35. Vid., Saalschütz, Geschichte und Würdigung der Musik bei den Hebräern, 1829, S. 121, and Otto Strauss, Geschichtliche Betrachtung über den Psalter als Gesang-und Gebetbuch, 1859.
36. Vid., Literaturblatt des Orients, 4th years, col. 541.
37. Steinschneider, Jewish Literature p. 336f.
38. Petermann, Ueber die Musik der Armenier in the Deutsche Morgenl. Zeitschrift v. 368f.
39. Zunz, Synagogale Poesie, S. 115.
40. To this period belong 1) the Psalterium Veronense published by Blanchini 1740, the Greek text in Roman characters with the Italic at the side belonging to the 5th or 6th century (vid., Tischendorf's edition of the lxx, 1856, Prolegg. p. lviii.f.); 2) the Psalterium Turicense purpureum described by Breitinger 1748, Greek Text likewise of the 5th or 6th century (vid., ibid. p. lix.f.); 3) Palmorum Fragmenta papyraccea Londinensia (in the British Museum), Psa 10:2; 20:14-34:6, of the 4th century, given in Tischendorf's Monumenta Sacra Inedita. Nova Collectio t. i.; 4) Fragmenta Psalmorum Tischendorfiana Psa 141:7, Psa 142:1, Psa 144:7, of the 5th or 4th century in the Monumenta t. ii. There still remain unused to the present time 1) the Psalterium Graeco-Latinum of the library at St. Gall, Cod. 17 in 4to, Greek text in uncial characters with the Latin at the side; 2) Psalterium Gallico-Romano-Hebraico-Graecum of the year 909, Cod. 230 in the public library at Bamberg (vid., a description of this MS by Schönfelder in the Serapeum, 1865, No. 21) written by Solomon, abbot of St. Gall and bishop of Constance (d. 920), and brought to Bamberg by the emperor Henry II (d. 1024), who had received it as a gift when in St. Gall; as regards the criticism of the text of the lxx it is of like importance with the Veronense which it resembles.
41. Vid., Tosefta to Sabb. xvi. Jer. Sabb. xiv. 1, Bab. Sabb. 115a, Sofrim v., 15.
42. Vid., Geiger, Urschrift und Uebersetzungen der Bibel, S. 166f.
43. Although more recently we are told, Hai Gaon (in Babylonia) when he came upon a difficult passage in his Academical lectures on the Psalms enquired of the patriarch of the Eastern church how he interpreted it, vid., Steinschneider, Jewish Literature, p. 125f.
44. The fragments of the translation of the Ps., which are cited under the name ὁ Σύρος, Dathe has also there collected in his preface.
45. Thus e.g., Montfaucon was only able to make use of the Psalter-MS Cod. Vat. 754 for 16 Psalms; Adler has compared it to the end and found in it valuable Hexapla fragments (vid., Repert. für Bibl. u. Morgenl. Lit. xiv. S. 183f.). The Psalm-commentary of Barhebraeus and the Psalterium Mediolanense have also been begun to be worked with this object; but as yet, not the Syriac Psalter of the Medici library mentioned by Montfaucon, Bibliotheca Bibliothecarum i. 240 and supposed to be based upon the Quinta.
46. Comp. the Athanasian synopsis in Montfaucon, Hexapla t. 1 p. 59 and the contribution from a Syriac MS in the Repertorium für Bibl. u. Morgenl. Lit. ib. (1784) S. 48f.
47. Illud breviter admoneo - says Jerome, Ep. cvi. ad Sunniam et Fretelam - ut sciatis, aliam esse editionem, quam Origenes et Caesareensis Eusebius omnesque Graeciae tractatores Koinee'n id est, Communem appellant atque Vulgatam et a plerisque nunc Λουκιανόςdicitur; aliam Septuaginta Interpretum, quae in Ἑξαπλοῖς codicibus reperitur et a nobis in Latinum sermonem fideliter versa est et Hierosolymae atque in Orientis ecclesiis decantatur.
48. The following Greek expositors of the Psalms are mentioned there: 1) Origen, 2) Eusebius of Caesarea, 3) Theodore of Heraclea (the Anonymus in Corderius' Catena), 4) Asterius of Scythopolis, 5) Apollinaris (Apolinarios) of Laodicea, 6) Didymus of Alexandria. Then the following Latin expositors: 1) Hilary of Poictiers, who translated or rather remodelled Origen's Homilies on the Psalms (Jerome himself says of him, Ep. lvii. ad Pammach.: captivos sensus in suam linguam victoris jure transposuit), 2) Eusebius of Vercelli, translator of the commentary of Eusebius of Caesarea, and 3) Ambrose, who was partly dependent upon Origen. Of Apollinaris the elder, we have a Μετάφρασις τοῦ ψαλτῆρος διὰ στὶχων ἡρωΐκῶν preserved to us. He has also translated the Pentateuch and other Old Testament books into heroic verse.
49. Vid., the characteristics of this commentary in Reinkens, Hilarius von Poitiers (1864) S. 291-308.
50. In the Talmud R. Meir, Pesachim 117 a, adopts the view that David is the author of all the Ps.: כל תשׁבחות שׁבספר תהלים כולן דוד אמרן, which in Bathra 14b ten authors are supposed: דוד כתב ספר תהלים על ידי ערשׂה זקנים, vid., on this Midrash to Sol 4:4 and Ecc 7:19. In the former passage לתלפיות is explained as an emblematic name of the Psalter: ספר שׁאמרוהו לו פיות הרבה, the book of David, to which the mouths of many have contributed. And there are two modern commentaries, viz., by Klauss, 1832, and Randegger, 1841, which are written with the design of proving all the Psalms to be Davidic.
51. This information is found in the modern Greek edition of Euthemius' Commentary on the Ps. by Nicodemos the Agiorite (2 vols. Constantinople 1819-21), which also contains extracts from this catena of Nicetas Serronius.
52. Vid., besides the essay by Otto Strauss, already mentioned: Armknecht, Die heilige Psalmodie oder der psalmodirende König David und die singende Urkirche, 1855; and W. von Gülick, Das Psalterium nach seinem Hauptinhalte in seiner wissenschaftlichen und praktischen Bedeutung (a Catholic prize essay) 1858; partly also Rudelbach's Hymnologische Studien in the Luther. Zeitschrift 1855, 4, 1856, 2. and especially no penitential psalm-singing Zöckler's Geschichte der Askese (1863) S. 256-264.
53. It is to be found in MS partly in Paris, partly in St. Petersburg: the former having been brought thither from Egypt by Munk in 1841 and the latter by Tischendorf in 1853.
54. But on some parts of the Talmud, e.g., the tractate Maccoth, we have not any commentary by Rashi.
55. The Swedish hymns taken from the Psalms have been recently remodelled for congregational use and augmented by Runeberg (Oerebro 1858).
56. Vid., Félix Bovet, Les Psaumes de Marot et de Bèze, in the Lausanne magazine, Le Chrétien Evangélique, 1866, No. 4.
57. Vid., examples in Bonnet's life of Olympia Morata. Germ. transl. by Merschmann 1860 S. 131-135.
58. Vid., Wilhelm Thilo, Melanchthon im Dienste an heil. Schrift (Berlin, 1859), S. 28.
59. His Psalms (to which Veit Dietrich wrote notes) passed through forty editions in seventy years.
60. Vid., his Life by Heinr. Jerz (1863), 111-117.
61. Cf. Kurtz, Zur Theologie der Psalmen, III: The self-righteousness of the psalmists, in theDorpater Zeitschrift 1865 S. 352-358: “The Old Testament righteousness of faith, represented by the evangelium visibile of the sacrificial worship, had not as yet the fundamental and primary, helpful position assigned to it, especially by Paul, in the New Testament, but only a more secondary position; justification is conceived not as a condition of the sanctification which is to be striven after, but as a supplementing of that which is wanting in the sanctification thus defectively striven after.
62. Cf. Kurtz, ibid. IV: The imprecatory Psalms, ibid. S. 359-372 and our discussions in the introductions to Ps 35 and 109, which belong to this class.
63. Vid., Kurtz, ibid. II: The doctrine of retribution in the Psalms, ibid. S. 316-352.
64. Vid., Zeuss, Grammatica Celtica (1853) ii. 1065. The Commentary of Columba on the Psalms, with Irish explanations, and coming from the monastery of Bobbio, is among the treasures of the Ambrosiana.
65. Nevertheless we have not to compare רעשׁ, רגשׁ, for רשׁע, but the Arabic in the two roots Arab. rs’ and rsg shows for רשׁע the primary notion to be slack, loose, in opposition to Arab. tsdq, צדק to be hard, firm, tight; as Arab. rumhun tsadqun, i.e., according to the Kamus Arab. rmh ṣlb mtı̂n mstwin, a hard, firm and straight spear. We too transfer the idea of being lax and loose to the province of ethics: the difference is only one of degree. The same two primary notions are also opposed to one another in speaking of the intellect: Arab. hakuma, wise, prop. thick, firm, stout, solid, and Arab. sachufa, foolish, simple, prop. thin, loose, without stay, like a bad piece of weaving, vid., Fleischer's translation of Samachschari's Golden Necklace pp. 26 and 27 Anm. 76. Thus רשׁע means the loose man and indeed as a moral-religyous notion loose from God, godless comp. Bibl. Psychol. p. 189. transl.].
66. By the Shebâ stands Metheg (Gaja), as it does wherever a word, with Shebâ in the first syllable, has Olewejored, Rebia magnum, or Dechî without a conjunctive preceding, in case at least one vowel and no Metheg-except perhaps that standing before Shebâ compos. - lies between the Shebâ and the tone, e.g., ננתּקה (with Dechî) Psa 2:3, ואענהוּ Psa 91:15 and the like. The intonation of the accent is said in these instances to begin, by anticipation, with the fugitive ĕ.
67. Even the Jalkut on the Psalms, §620, wavers in the explanation of נסכתי between אמשׁחתיה I have anointed him, (after Dan 10:3), אתיכתיה (I have cast him (after Exo 32:4 and freq.), and גדלתיו I have made him great (after Mic 5:4). Aquila, by rendering it καὶ ἐδιασάμην (from διάζεσθαι = ὑφαίνειν), adds a fourth possible rendering. A fifth is נסך to purify, consecrate (Hitz.), which does not exist, for the Arabic nasaka obtains this meaning from the primary signification of cleansing by flooding with water (e.g., washing away the briny elements of a field). Also in Pro 8:23 נסּכתּי means I am cast = placed.
68. We may observe here, in general, that this Gaja (Metheg) which draws the Shebâ into the intonation is placed even beside words with the lesser distinctives Zinnor and Rebia parvum only by the Masorete Ben-Naphtali, not by Ben-Asher (both about 950 a.d.). This is a point which has not been observed throughout even in Baer's edition of the Psalter so that consequently e.g., in Psa 5:11 it is to be written אלהים; in Psa 6:2 on the other hand (with Dechî) יהוה, not יהוה.
69. Even in pause here אתּה remains without a lengthened ā (Psalter ii. 468), but the word is become Milel, while out of pause, according to Ben-Asher, it is Milra; but even out of pause (as in Psa 89:10, Psa 89:12; Psa 90:2) it is accented on the penult. by Ben-Naphtali. The Athnach of the books תאם (Ps., Job, Prov.), corresponding to the Zakeph of the 21 other books, has only a half pausal power, and as a rule none at all where it follows Olewejored, cf. Psa 9:7; Psa 14:4; Psa 25:7; Psa 27:4; Psa 31:14; Psa 35:15, etc. (Baer, Thorath Emeth p. 37).
70. The changeable i goes back either to a primary form ילד, ירשׁ, שׁאל, or it originates directly from Pathach; forms like ירשׁוּה and שׁאלך favour the former, ē in a closed syllable generally going over into Segol favours the latter.)
71. Apart from the fact of בר not having the article, its indefiniteness comes under the point of view of that which, because it combines with it the idea of the majestic, great, and terrible, is called by the Arabian grammarians Arab. ‘l - tnkı̂r lt'dı̂m or ltktı̂r or lthwı̂l; by the boundlessness which lies in it it challenges the imagination to magnify the notion which it thus expresses. An Arabic expositor would here (as in Psa 2:7 above) render it “Kiss a son and such a son!” (vid., Ibn Hishâm in De Sacy's Anthol. Grammat. p. 85, where it is to be translated hic est vir, qualis vir!). Examples which support this doctrine are בּיר Isa 28:2 by a hand, viz., God's almighty hand which is the hand of hands, and Isa 31:8 מפּני־חרב before a sword, viz., the divine sword which brooks no opposing weapon.
72. On this vid., Scacchi Myrothecium, to. iii. (1637) c. 35.
73. On old names of towns, which show this ancient חסה. Wetzstein's remark on Job 24:8 [Comm. on Job, en loc.]. The Arabic still has hsy in the reference of the primary meaning to water which, sucked in and hidden, flows under the sand and only comes to sight on digging. The rocky bottom on which it collects beneath the surface of the sand and by which it is prevented from oozing away or drying up is called Arab. hasâ or hisâ a hiding-place or place of protection, and a fountain dug there is called Arab. ‛yn 'l - hy.
74. On the explanations of διάψαλμα in the Fathers and the old lexicographers. Vid., Suicer's Thes. Eccl. and Augusti's Christl. Archäologie, Th. ii.
75. Böttcher, Collectanea pp. 166f., also adopts the view, that נפשׁי, פּי, קולי are each appositum vicarium subjecti and therefore nomin. in such passages. But 1) the fact that את never stands beside them is explained by the consideration that it is not suited to an adverbial collateral definition. And 2) that elsewhere the same notions appear as direct subjects, just as 3) that elsewhere they alternate with the verbal subject-notion in the parallel member of the verse (Psa 130:5; Pro 8:4) - these last two admit of no inference. The controverted question of the syntax is, moreover, an old one and has been treated of at length by Kimchi in his Book of Roots s. r. אוה.
76. Vid., Redslob in his treatise: Die Integritat der Stelle Hos. vii. 4-10 in Frage gestellt S. 7.
77. Referred to the other David, Psa 3:6 has become an Easter-morning call, vid., Val. Herberger's Paradies-Blümlein aus dem Lustgarten der Psalmen (Neue Ausg. 1857) S. 25.
78. This is the traditional reason of the accentuation shub h , kûm h , shith h before יהוה: it is intended to prevent the one or other of the two gutturals being swallowed up (יבולעו שׁלא) by too rapid speaking. Hence it is that the same thing takes place even when another word, not the name of God, follows, if it begins with א or the like, and is closely connected with it by meaning and accentuation: e.g., Jdg 4:18 סוּרה twice Milra before ;א Psa 57:9 עוּרה, Milra before ;ה למּה, Milra before ;ה Exo 5:22; נחה Isa 11:2, and חבאת Gen 26:10, Milra before ;ע and the following fact favours it, viz., that for a similar reason Pasek is placed where two י owt  would come together, e.g., Gen 21:14 Adonaj jir'eh with the stroke of separation between the two words, cf. Exo 15:18; Pro 8:21. The fact that in Jer 40:5, ישׁבה remains Milel, is accounted for by its being separated from the following אל־גּליה by Pazer; a real exception, however (Michlol 112 b), - and not as Norzi from misapprehension observes, a controverted one, - is שׁבה, Milel before העיר   2Sa 15:27, but it is by no means sufficient to oppose the purely orthophonic (not rhythmical) ground of this ultima-accentuation. Even the semi-guttural ר sometimes has a like influence over the tone: rı̂báh rı̂bı̂ Psa 43:1; Psa 119:154.
79. Thus e.g., Eusebius: εἰς τὸ τέλος ὡς ἂν μακροῖς ὕστερον χρόνοις ἐπὶ συντελείᾳ τοῦ αἰῶνος μελλόντων πληροῦαθαι, and Theodoret: σημαίνει τὸ εἰς τὸ τέλος ὅτι μακροῖς ὕστερον χρόνοις πληρωθήσεται τὰ προφητευόμενα, with which accords Pesachim 117a ניצוח ונגון לעתיד לבא, i.e., Psalms with למנצח and בנגינות refer to the last days. Gregory of Nyssa combines the different translations by rendering: εἰς τέλος ὅπερ ἐστὶν ἡ νἰκη. Ewald's view, that τέλος in this formula means consecration, celebration, worship, is improbable; in this signification it is not a Septuagint word.
80. The Metheg which stands in the second syllable before the tone stands by the Shebâ, in the metrical books, if this syllable is the first in a word marked with a greater distinctive without any conjunctive preceding it, and beginning with Shebâ; it is, therefore, not נסה־עלינוּ but נסה־עלינוּ, cf. Psa 51:2 בּבוא־, Psa 69:28 תּנה־, Psa 81:3 שׂאו־, Psa 116:17 לך־, Psa 119:175 תּחי־. The reason and object are the same as stated in note p. *84 supra.
81. On the use of the flute in the second Temple, vid., Introduction p. 19.
82. On the rule, according to which here, as in שׁוררי Psa 5:9 and the like, a simple Shebâ mobile goes over into Chateph pathach with Gaja preceding it, vid., the observations on giving a faithful representation of the O.T. text according to the Masora in the Luther Zeitschr. 1863. S. 411. The Babylonian Ben-Naphtali (about 940) prefers the simple Shebâ in such cases, as also in others; Ben-Asher of the school of Tiberias, whom the Masora follows, and whom consequently our Masoretic text ought to follow, prefers the Chateph, vid., Psalter ii. 460-467.
83. Thus, in particular, Stähelin, Zur Kritik der Psalmen in the Deutsch. Morgenl. Zeitschr. vi. (1852) S. 108 and Zur Einleitung in die Psalmen. An academical programme, 1859. 4to.
84. Vid., C. H. Graf, Commentation de templo Silonensi ad illustrandum locum Jud. xviii. 30, 31, (1855, 4to.), in which he seeks to prove that the sanctuary in Shilo was a temple to Jahve that lasted until the dissolution of the kingdom of Israel.
85. The Turkish Kamus says: “Arab. byt is a house (Turk. ew) in the signification of châne (Persic the same), whether it be made of hair, therefore a tent, or built of stone and tiles.” And further on: “Beit originally signified a place specially designed for persons to retire to at night from Arab. bâta he has passed the night, if it does not perhaps come from the בוא, Arab. bayya, which stands next to it in this passage, vid., Job at Job 29:15-17]; but later on the meaning was extended and the special reference to the night time was lost.” Even at the present day the Beduin does not call his tent ahl, but always bêt and in fact bêt sha'r (בית שׂער), the modern expression for the older bêt wabar (hair-house).
86. Provided he is the author of I sêtte Salmi Penitenziali trasportati alla volgar poesia, vid., Dante Alighieri's Lyric poems, translated and annotated by Kannegiesser and Witte (1842) i. 203f., ii. 208f.
87. We have translated Dr. Delitzsch's word erschrecht literally - the vexed of the Authorized Version seems hardly equal to the meaning.
88. The form corresponds to the Arabic form fi‛âlun, which, though originally a verbal abstract, has carried over the passive meaning into the province of the concrete, e.g., kitâb = maktûb and ilâh, אלוהּ = ma‛lûh = ma‛bûd (the feared, revered One).
89. An adumbration of this relationship of Christianity to the religion of the Old Testament is the relationship of Islam to the religion of the Arab wandering tribes, which is called the “religion of Abraham” ( Din Ibrâhim ), and knows no life after death; while Islam has taken from the later Judaism and from Christianity the hope of a resurrection and heavenly blessedness.
90. Reuchlin in his grammatical analysis of the seven Penitential Psalms, which he published in 1512 after his Ll. III de Rudimentis Hebraicis (1506), explains it thus: עשׁשׁה Verminavit. Sic a vermibus dictum qui turbant res claras puras et nitidas, and in the Rudim. p. 412: Turbatus est a furore oculus meus, corrosus et obfuscatus, quasi vitro laternae obductus.
91. In Arabic ציר dir is the word for a step-mother as the oppressor of the step-children; and צרר dirr, a concubine as the oppressor of her rival.)
92. Viz. Psa 7:1, Psa 59:1, Psa 56:1, Psa 34:1, Psa 52:1, Psa 57:1, Psa 142:1, Psa 54:1 (belonging to the time of the persecution under Saul), Psa 3:1, Psa 63:1 (to the persecution under Absolom), Psa 51:1 (David’s adultery), Psa 60:1 (the Syro-Ammonitish war).
93. The Dag. is of the same kind as the Dag. in גּמלּים among nouns; Arabic popular dialect farassı̂ (my horse), vid., Wetzstein's Inshriften S. 366.
94. Pinsker's view, that the pointing ירדף is designed to leave the reader at liberty to choose between the reading ירדּף and ירדּף, cannot be supported. There are no safe examples for the supposition that the variations of tradition found expression in this way.
95. Cf. Oehler's art. Name in Herzog's Real-Encyklopädie.
96. In the first Sidonian inscription אדּיר occurs as a by-name of the heavens (שמם אדרם).
97. According to this derivation עולל (cf. Beduin עאלול, ‛âlûl a young ox) is related to תּעלוּל; whereas עוּל as a synonym of יונק signifies one who is supported, sustained. For the radical signification of עוּל according to the Arabic ‛âl , fut. o. is “to weigh heavy, to be heavy, to lie upon; to have anything incumbent upon one's self, to carry, support, preserve,” whence ‛ajjil the maintained child of the house, and (ajjila (Damascene ‛êla) he who is dependent upon one for support and the family depending upon the paterfamilias for sustenance. Neither Arab. ‛âl , fut. o., nor gâl , fut. i. usually applied to a pregnant woman who still suckles, has the direct signification to suckle. Moreover, the demon Ghul does not receive its name from swallowing up or sucking out (Ges.), but from destroying (Arab. gâl , fut. o.).
98. This observation is due to Pastor Frohnmeyer of Würtemberg.
99. The Psalterium Brunonis (ed. by Cochleus, 1533) overlooks Ps 9-10, reckoning only seven alphabetical Psalms.
100. Also Pro 8:16 is probably to be read צדק כּל־שׁכּטי, with Norzi, according to the Targum, Syriac version, and old Codices; at any rate this is an old various reading, and one in accordance with the sense, side by side with כל־שׁפטי ארץ.
101. According to the Masora למּה without Dag. is always Milra with the single exception of Job 7:20, and ימּה with Dag. is Milel; but, when the following closely connected word begins with one of the letters אהע it becomes Milra, with five exceptions, viz., Psa 49:6; 1Sa 28:15; 2Sa 14:31 (three instances in which the guttural of the second word has the vowel i), and 2Sa 2:22, and Jer 15:18. In the Babylonian system of pointing, למה is always written without Dag. and with the accent on the penultimate, vid., Pinsker, Einleitung in das Babylonish-hebräishce Punktationssystem, S. 182-184.
102. 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 (2Ki 19:23).
103. 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.
104. B. Berachoth 31a: the man who prays must direct his heart steadfastly towards God (יכוּן לבּו לשּׁמים).
105. Zeitschrift für Allgem. Erdkunde xviii. (1865) 1, S. 30.)
106. According to the above rendering: “Flee ye to your mountain, a bird” it would require to be accented נודו הרכם צפוז (as a transformation from נודו הרכם צפור vid., Baer's Accentssystem XVIII.

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     2). The interpunction as we have it, נודו הרכם צפור, harmonises with the interpretation of Varenius as of Löb Spira (Pentateuch-Comm. 1815): Fugite (o socii Davidis), mons vester (h. e. praesidium vestrum, Psa 30:8, cui innitimini) est avis errans.

107. The Aryan root man to remain, abide (Neo-Persic mânden), also takes a similar course, signifying usually “to continue in any course, wait, hope.” So the old Persic man, Zend upaman, cf. μένειν with its derivatives which are applied in several ways in the New Testament to characterise πίστις.
108. On this word with reference to this passage of the Psalm vid., Steinschneider's Hebr. Bibliographie 1861, S. 83.
109. Cf. Plüschke's Monograph on the Milanese Psalterium Syriacum, 1835, p. 28-39.
110. In the Arabic jâm ‛lllh is “one under the protection of God, dwelling as it were in the fortress of God” vid., Fleischer's Samachschari, S. 1, Anm. 1.
111. Vid., the rule for this orthophonic Dag. in the Luther. Zeitschrift, 1863, S. 413.
112. The usual accentuation בּעיניו נמאס | נבזה forcibly separates בעיניו from נבזה to which according to its position it belongs. And Heidenheim's accentuation נבזה בעיניו נמאס is to be rejected on accentuological grounds, because of two like distinctives the second has always a less distinctive value than the first. We are consequently only left to the one given above. The MSS vary.
113. In modern Jewish poetry מכתם is actually the name for the epigram.
114. The Masora observes גרשין בספרא ב, i.e., twice in the Psalter שׁמרה is in the imperative, the o being displaced by Gaja (Metheg) and changed into aa, vid., Baer, Torath Emeth p. 22f. In spite of this the grammarians are not agreed as to the pronunciation of the imperative and infinitive forms when so pointed. Luzzatto, like Lonzano, reads it shŏmereni.
115. Pinsker's view (Einleit. S. 100-102), who considers פּעלתּ to have sprung from פּללת as the primary form of the 1 pers. sing., from which then came פּלתּי and later still פּלתּי, is untenable according to the history of the language.
116. Approved by Kamphausen and by the critic in the Liter. Blatt of the Allgem. Kirchen-Zeitung 1864 S. 107.
117. The Arabic Lexicographers are only acquainted with a noun wamka, breadth (amplitudo), but not with the verb. And even the noun does not belong to the universal and classical language. But at the present day Arab. ‘l - wamk (pronounced wumk), breadth, and wamik are in common use in Damascus; and it is only the verb that is shunned in the better conversational style. - Wetzstein.
118. It is scarcely possible for two words to be more nearly identical than גּורל and κλῆρος. The latter, usually derived from κλάω (a piece broken off), is derived from κέλεσθαι (a determining of the divine will) in Döderlein's Homer. Glossar, iii. 124. But perhaps it is one word with גורל. Moreover κλῆρος signifies 1) the sign by which anything whatever falls to one among a number of persons in conformity with the decision of chance or of the divine will, a pebble, potsherd, or the like. So in Homer, Il. iii. 316, vii. 175, xxiii. 351, Od. x. 206, where casting lots is described with the expression κλῆρος. 2) The object that falls to any one by lot, patrimonium, e.g., Od. xiv. 64, Il. xv. 498, οἶκος καὶ κλῆρος, especially of lands. 3) an inheritance without the notion of the lot, and even without any thought of inheriting, absolutely: a settled, landed property. It is the regular expression for the allotments of land assigned to colonists (κληροῦχοι).
119. Most MSS and the best, which have no distinction of Kerî and Chethîb here, read חסידך, as also the Biblia Ven. 1521, the Spanish Polyglott and other older printed copies. Those MSS which give חסידיך (without any Kerî), on the other hand, scarcely come under consideration.
120. The word is pointed אני, in correct texts, as אני always is when it has Munach and Dechî follows, e.g., also Psa 116:16. This Gaja demands an emphatic intonation of the secondary word in its relation to the principal word (which here is קראתיך).
121. Cognate in meaning to חסה ב are Arab. ‘sttr b and tadarrâ b, e.g., Arab. tḏrrâ b - 'l - ḥâ'ṭ mn 'l - rı̂ḥ he shelters (hides) himself by the wall from the wind, or Arab. bâl‛ḍât mn 'l - brd, by a fire against the cold, and Arab. ‛âḏ, which is often applied in like manner to God's protection. Thus, e.g., (according to Bochâri's Sunna) a woman, whom Muhammed wanted to seize, cried out: Arab. a‛ûḏu b - 'llh mnk, I place myself under God's protection against thee, and he replied: Arab. ‛uḏti bi - ma‛âḏin, thou hast taken refuge in an (inaccessible) asylum (cf. Job, i. 310 n. and ii. 22 n. 2).
122. Vid., Geiger, Urschrift und Ueberstezungen der Bibel, S. 324.
123. To this Hofmann, loc. cit. S. 496, replies as follows: “We do not find that faith indulges in such boldness elsewhere, or that the believing ones cherish hopes which are based on such insecure grounds.” But the word of God is surely no insecure ground, and to draw bold conclusions from that which is intimated only from afar, was indeed, even in many other respects (for instance, respecting the incarnation, and respecting the abrogation of the ceremonial law), the province of the Old Testament faith.
124. Neshwân defines thus: Arab. ‘l - sal‛ is a cutting in a mountain after the manner of a gorge; and Jâkût, who cites a number of places that are so called: a wide plain (Arab. fḍ') enclosed by steep rocks, which is reached through a narrow pass (Arab. ša‛b), but can only be descended on foot. Accordingly, in סלעי the idea of a safe (and comfortable) hiding-place preponderates; in צוּרי that of firm ground and inaccessibility. The one figure calls to mind the (well-watered) Edomitish סלע surrounded with precipitous rocks, Isa 16:1; Isa 42:11, the Πέτρα described by Strabo, xvi. 4, 21; the other calls to mind the Phoenician rocky island צור, Ṣûr (Tyre), the refuge in the sea.)
125. In Arabic maṣâdun signifies (1) a high hill (a signification that is wanting in Freytag), (2) the summit of a mountain, and according to the original lexicons it belongs to the root Arab. maṣada, which in outward appearance is supported by the synonymous forms Arab. maṣadun and maṣdun, as also by their plurals Arab. amṣidatun and muṣdânun, wince these can only be properly formed from those singulars on the assumption of the m being part of the root. Nevertheless, since the meanings of Arab. maṣada all distinctly point to its being formed from the root Arab. mṣ contained in the reduplicated stem Arab. maṣṣa, to suck, but the meanings of Arab. maṣâdun , maṣsadun , and maṣdun do not admit of their being referred to it, and moreover there are instances in which original nn. loci from vv. med. Arab. w and y admit of the prefixed m being treated as the first radical through forgetfulness or disregard of their derivation, and with the retention of its from secondary roots (as Arab. makana , madana , maṣṣara), it is highly probable that in maṣâd , maṣad and maṣd we have an original מצד, מצודה, מצוּדה. These Hebrew words, however, are to be referred to a צוּד in the signification to look out, therefore properly specula. - Fleischer.
126. Rab Dimi, B. Taanîth 10a, for the elucidation of the passage quotes a Palestine proverb: נהור ענני זעירין מוהי חשׁוך ענני סגיין מוהי i.e., if the clouds are transparent they will yield but little water, if they are dark they will yield a quantity.
127. In like manner Metheg is placed beside the ee of the final closed syllable that has lost the tone in חפץ Psa 22:9, ותּחולל Psa 90:2, vid., Isaiah S. 594 note.
128. In the language of the Beduins kôm is war, feud, and kômānı̂ (denominative from kōm) my enemy (hostis); kōm also has the signification of a collective of kōmānı̂, and one can equally well say: entum waijânâ kôm, you and we are enemies, and: bênâtnâ kôm, there is war between us.
129. Vid., Baer's Accentsystem xv., and Thorath Emeth iii. 2 together with S. 44, Anm.
130. Midrash and Talmud explain it according to the Aramaic “a straining of the clouds,” inasmuch as the clouds, like a sieve, let the drops trickle down to the earth, falling close upon each other and yet separately (B . Taanîth 9b: מחשרות מים על־גבי קרקע). Kimchi combines חשׁר with קשׁר. But the ancient Arabic ḥšr is the right key to the word. The root of חשׁך and חשׁכּה is perhaps the same (cf. Exo 10:21).
131. In the present instance מעוז חילי, like מחסה עזּי in Psa 71:7 (cf. Eze 16:27; Eze 18:7, and perhaps Hab 3:8) would not be inadmissible, although in the other mode of expression greater prominence is given to the fact of its being provided and granted by God. But in cases like the following it would be absolutely inadmissible to append the suffix to the nom. rectum, viz., שׂואי שׁקר, Psa 38:20; בּריתי יעקב my covenant with Jacob, Lev 26:42; מדּו בד his garment of linen, Lev 6:3; כּתבם המּתיחשׂים their ancestral register, Ezr 2:62; and it is probable that this transference of the pronominal suffix to the nom. regens originated in instances like these, where it was a logical necessary and then became transferred to the syntax ornata. At the same time it is clear from this, that in cases like שׂנאי שׁקר, and consequently also שׂנאי חנּם, the second notion is not conceived as an accusative of more precise definition, but as a governed genitive.
132. Ibid. S. 133, Z. 13 is, with Fleischer, to be rendered: ye have made (Arab. trktm) my milk camels restless, i.e., caused them to be such, by having stolen them and driven them away so that they now yearn after home and their young ones.
133. In the Arab proverb, “no sin which is persisted in is small, no sin great for which forgiveness is sought of God,” Arab. ṣgı̂rt, directly means a little and Arab. kbı̂rt, a great sin, vid., Allgem. Literar. Zeitschr. 1844, No. 46, p. 363.
134. The Gaja with מפּשׁע is intended in this instance, where מפשׁע רב are to be read in close connection, to secure distinctness of pronunciation for the unaccented ע, as e.g., is also the case in Psa 78:13, ים בּקע (bāḳa‛jām).
135. This, though not occurring in the Old Testament, is the principal form of the plural, which, as even David Kimchi recognises in his Lexicon, points to a verb מנח (just as שׂמלות, גּבעות, שׁפחות point to שׂמל, גּבע, שׂפח); whereas other old grammarians supposed נחה to be the root, and were puzzled with the traditional pronunciation menachôth, but without reason.
136. There is a determination of the time to this effect, which is found both in the Jerusalem and in the Babylonian Talmud “from the hind of the morning's dawn till the east is lighted up.” In Jer. Berachoth, ad init., it is explained: ומנהרין לעלמא אילת השחר כמין תרתי קרני דנהורא סלקין ממדינחא, “like two horns of light, rising from the east and filling the world with light.”
137. Eusebius observes on Psa 22:2 of this Psalm, δικαιοσύνης ὑπάρχων πηγὴ τὴν ἡμετέραν ἁμαρτίαν ἀνέλαβε καὶ εὐλογίας ὢν πέλαγος τὴν ἐπικειμένην ἡμῖν ἐδέξατο κατάραν, and: τὴν ὡρισμένην ἡμῖν παιδείαν ὑπῆλθεν ἑκὼν παιδεία γὰρ ειρήνης ἡμῶν ἐπ ̓ αὐτὸν, ᾗ φησὶν ὁ προφήτης.
138. Vid., Jerome's Ep. ad Pammachium de optimo genere interpretandi, where he cries out to his critics, sticklers for tradition, Reddant rationem, cur septuaginta translatores interposuerunt “respice in me!”
139. The Hoph. has o, not u, perhaps in a more neuter sense, more closely approximating the reflexive (cf. Eze 32:19 with Eze 32:32), rather than a purely passive. Such is apparently the feeling of the language, vid., B. Megilla 13a (and also the explanation in Tosefoth).
140. Vid., Bocthor, Dict. franç.-arabe, s. v. Etendre and Déployer.
141. Hupfeld suspects this Masoretic remark (קמצין בתרי לישׁני כּארי ב) as a Christian interpolation, but it occurs in the alphabetical Masoreth register ותרויהון בתרי לישׁני ב ב. Even Elias Levita speaks of it with astonishment (in his מסרת המסרת [ed. Ginsburg, p. 253]) without doubting its genuineness, which must therefore have been confirmed, to his mind, by MS authority. Heidenheim also cites it in his edition of the Pentateuch, `ynym m'wr, on Num 24:9; and down to the present time no suspicion has been expressed on the part of Jewish critics, although all kinds of unsatisfactory attempts have been made to explain this Masoretic remark (e.g., in the periodical Biccure ha-'Ittim).
142. The authenticity of this statement of the Masora כארי ידי ורגלי כארו כתיב may be disputed, especially since Jacob ben Chajim became a convert to Christianity, and other Masoretic testimonies do not mention a קרי וכתיב to כארי; nevertheless, in this instance, it would be premature to say that this statement is interpolated. Ant. Hulsius in his edition of the Psalter (1650) has written כארו in the margin according to the text of the Complutensis.
143. Also in Jerome's independent translation the reading vinxerunt is found by the side of fixerunt, just as Abraham of Zante paraphrases it in his paraphrase of the Psalter in rhyme גּם כּארי ידי ורגלי אסרוּ. The want of a verb is too perceptible. Saadia supplies it in a different way “they compass me as a lion, to crush my hands and feet.”
144. On such fulfilments of prophecy, literal beyond all expectation, vid., Saat auf Hoffnung iii., 3, 47-51.
145. Thrupp in his Emendations on the Psalms (Journal of Classic and Sacred Philology, 1860) suggests עניּתי, my poverty (my poor soul), instead of עניתני.
146. Augustin De trinitate xiv. 13, Non igitur sic erant oblitae istae gentes Deum, ut ejus nec commemoratae recordarentur.
147. In the mouth of the New Testament saint, especially on the dies viridium, it is the table of the Lord's supper, as Apollinaris also hints when he applied to it the epithet ῥιγεδανῶν βρίθουσαν, horrendorum onustam.
148. The London Papyrus fragments, in Tischendorf Monum. i. 247, read ΤΗ ΜΙΑ ΤΩΝ ΣΑΒΒΑΤΩΝ. In the Hexaplarian text, this addition to the inscription was wanting.
149. In 1Co 10:26, Paul founds on this verse (cf. Psa 50:12) the doctrine that a Christian (apart from a charitable regard for the weak) may eat whatever is sold in the shambles, without troubling himself to enquire whether it has been offered to idols or not. A Talmudic teacher, B. Berachoth 35a, infers from this passage the duty of prayer before meat: He who eats without giving thanks is like one who lays hands upon קדשׁי שׁמים (the sacred things of God); the right to eat is only obtained by prayer.
150. The reading נפשׁי is adopted by Saadia (in Enumoth ii., where נפשׁי is equivalent to שׁמי), Juda ha-Levi (Cuzari iii. 27), Abulwalid (Rikma p. 180), Rashi, Kimchi, the Sohar, the Codices (and among others by that of the year 1294) and most editions (among which, the Complutensis has נפשׁי in the text). Nor does Aben-Ezra, whom Norzi has misunderstood, by any means reverse the relation of the Chethîb and Kerî; to him נפשׁי is the Kerî, and he explains it as a metaphor (an anthropomorphism): וכתוב נפשי דוך כנוי. Elias Levita is the only one who rejects the Kerî נפשׁי; but he does so though misunderstanding a Masora (vid., Baer's Psalterium p. 130) and not without admitting Masoretic testimony in favour of it (וכן ראיתי ברוב נוסחאות המסורת). He is the only textual critic who rejects it. For Jacob b. Chajim is merely astonished that נפשׁו is not to be found in the Masoreth register of words written with Waw and to be read with Jod. And even Norzi does not reject this Kerî, which he is obliged to admit has greatly preponderating testimony in its favour, and he would only too gladly get rid of it.
151. On the Munach instead of Metheg in והנּשׂיאוּ, vid., Baer's Accentsystem vii. 2.
152. Hupfeld thinks the accentuation inappropriate; the first half of the verse, however, really extends to ישׁעי, and consists of two parts, of which the second is the confirmation of the first: the second half contains a relatively new thought. The sequence of the accents: Rebia magnum, Athnach, therefore fully accords with the matter.
153. The verb ver-eri, which signifies “to guard one's self, defend one's self from anything” according to its radical notion, has nothing to do with ירא (ורא).
154. The first labial of the combination בם, בף, when the preceding word ends with a vowel and the two words are closely connected, receives the Dagesh contrary to the general rule; on this orthophonic Dag. lene, vid., Luth. Zeitschr., 1863, S. 414.
155. Just in like manner they say in poetic style צידהּ, Psa 132:15; פּנּהּ, Pro 7:8; מדּה, Job 11:9; גּלּהּ, Zec 4:2; and perhaps even נצּהּ, Gen 40:10; for צידתהּ, פּנּתהּ, מדּתהּ, גּלּתהּ, and נצּתהּ; as, in general, shorter forms are sometimes found in the inflexion, which do not occur in the corresponding principal form, e.g., צוּרם, Psa 49:15, for צוּרתם; מגוּרם, Psa 55:16, for מגוּרתם; בּערמם, Job 5:13, for בּערמתם; בּתבוּנם, Hos 13:2, for בּתבוּנתם; פּחם; Neh 5:14, for פּחתם; cf. Hitzig on Hos 13:2, and Böttcher's Neue Aehrenlese, No. 693.
156. The ו has not any point above it, because it might be easily mistaken for a Cholem, vid., Baer's Psalterium p. 130.
157. Aben-Ezra (Moznajim 36b) explains the perfect accented on the penult. in Pro 30:9 from the conformity of sound, and Kimchi (Michlol 6b) simply records the phenomenon.
158. This repetition, at the end, of a significant word that has been used at the beginning of a verse, is a favourite custom of Isaiah's (Comment. S. 387; transl. ii. 134).
159. There is a play of words and an alliteration in this sentence which we cannot fully reproduce in the English. - Tr.
160. The שׁיר of the Temple liturgy of the Shemini Azereth is not stated in the Talmud (vid., Tosefoth to B. Succa 47a, where, according to Sofrim xix. §2 and a statement of the Jerusalem Talmud, Psa 6:1-10, or 12, it guessed at). We only know, that Psa 29:1-11 belongs to the Psalm-portions fore the intervening days of the feast of tabernacles, which are comprehended in the vox memorialis בהיהום (Succa 55a, cf. Rashi on Joma 3a), viz., Psa 29:1-11 ()ה; Psa 50:16 ()ו; Psa 94:16 ()מ; Psa 94:8 ()ב; Psa 81:7 ()ה; Psa 82:5 ()י. Besides this the treatise Sofrim xviii. §3 mentions Psa 29:1-11 as the Psalm for the festival of Pentecost and the tradition of the synagogue which prevails even at the present day recognises it only as a festival Psalm of the first day of Shabuoth Pentecost; the Psalm for Shemini Azereth is the 65th. The only confirmation of the statement of the lxx is to be found in the Sohar; for there (section )צ Psa 29:1-11 is referred to the pouring forth of the water on the seventh day of the feast of the tabernacles (Hosianna rabba), since it is said, that by means of the seven קולות (corresponding to the seven compassings of the altar) seven of the Sephiroth open the flood-gates of heaven.
161. The reading proposed in B. Berachoth 30b בּחרדּת (with holy trembling) has never been a various reading; nor has בּחצרת, after which the lxx renders it ἐν αὐλῇ ἁγίᾳ αὐτοῦ.
162. The simple rendering of קול by “voice” has been retained in the text of the Psalm, as in the Authorised Version. The word, however, which Dr. Delitzsch uses is Gedröhn, the best English equivalent of which is a “rumbling.” - Tr.
163. On Arab. r'm vid., Seetzen's Reisen iii. 339 and also iv. 496.
164. By ראם Ludolf in opposition to Bochart understands the rhinoceros; but this animal, belonging to the swine tribe, is certainly not meant, or even merely associated with it. Moreover, the rhinoceros Germ. nose-horn is called in Egypt charnin (from Arab. chrn = qrn), but the unicorn, charnit. “In the year 1862 the French archaeologist, M. Waddington, was with me in Damascus when an antiquary brought me an ancient vessel on which a number of animals were engraved, their names being written on their bellies. Among the well known animals there was also an unicorn, exactly like a zebra or a horse, but with a long horn standing out upon its forehead; on its body was the word Arab. chrnı̂t. M. Waddington wished to have the vessel and I gave it up to him; and he took it with him to Paris. We talked a good deal about this unicorn, and felt obliged to come to the conclusion that the form of the fabulous animal might have become known to the Arabs at the time of the crusades, when the English coat of arms came to Syria.” - Wetzstein.
165. The Holy One, blessed be He-says the Mishna, Uksin iii. 12, with reference to this passage in the Psalms-has not found any other vessel (כלי) to hold the blessing specially allotted to Israel but peace.)
166. The Masora does not place the word under יו וחטפין קמציןאלין תיבותא יתירין ו (Introduction 28b), as one would expect to find it if it were to be read mijordi, and proceeds on the assumption that mijārdi is infinitive like עמדך (read ‛amādcha) Oba 1:11, not participle (Ewald, S. 533).
167. It can hardly be doubted, that, in opposition to the pointing as we have it, which only recognises one מעוז (מעז) from עזז, to be strong, there are two different substantives having this principal form, viz., מעז a fortress, secure place, bulwark, which according to its derivation is inflected מעזּי, etc., and מעוז equivalent to the Arabic ma‛âdh, a hiding-place, defence, refuge, which ought to have been declined מעוזי or מעוּזי like the synonymous מנוּסי (Olshausen §201, 202). Moreover עוּז, Arab. ‘âd, like חסה, of which it is the parallel word in Isa 30:2, means to hide one's self anywhere (Piel and Hiph., Hebrew העיז, according to the Kamus, Zamachshari and Neshwân: to hide any one, e.g., Koran 3:31); hence Arab. ‘â‛d, a plant that grows among bushes (bên esh - shôk according to the Kamus) or in the crevices of the rocks (fi-l-hazn according to Neshwân) and is thus inaccessible to the herds; Arab. ‘wwad, gazelles that are invisible, i.e., keep hidden, for seven days after giving birth, also used of pieces of flesh of which part is hidden among the bones; Arab. ‘ûdat, an amulet with which a man covers himself (protegit
168. But these Arabic words do not pass over into the signification “insolent.”)
169. We have adopted the word “praiseworthiness” for the sake of conciseness of expression, in order to avoid an awkward periphrasis, in the sense of being worthy to be praised. - Tr.
170. On account of this Psa 34:9, Γεύσασθε καὶ Ἴδετε κ. τ. λ., Ps 33 (34) was the Communion Psalm of the early church, Constit. Apost. viii. 13, Cyril,. Catech. Myst. v 17.
171. The Hebrew Beth essentiae is used much more freely and extensively than the Arabic, which is joined exclusively to the predicate of a simple clause, where in our language the verb is “to be,” and as a rule only to the predicate of negative clauses: laisa bi - hakı̂mim, he is not wise, or laisa bi - l - hakı̂mi, he is not the wise man. The predicate can accordingly be indeterminate or determinate. Moreover, in Hebrew, where this ב is found with the predicate, with the complement of the subject, or even, though only as a solecism (vid., Gesenius' Thesaurus p. 175), with the subject itself, the word to which it is prefixed may be determinate, whether as an attribute determined by itself (Exo 6:3, בּאל שׁדּי), by a suffix (as above, Psa 35:2, cf. Psa 146:5; Exo 18:4; Pro 3:26), or even by the article. At all events no syntactic objection can be brought against the interpretations of בעשׁן, “in the quality of smoke,” Psa 37:20; cf. בּהבל, Psa 78:33, and of בּנּפשׁ, “in the character of the soul,” Lev 17:11.
172. Probably one and the same word with the Armenian sakr, to which are assigned the (Italian) meanings mannaja, scure, brando ferro, in Ciakciak's Armenian Lexicon; cf. Lagarde's Gesammelte Abhandlungen, 1866, S. 203.
173. According to the old Babylonian reading (belonging to a period when Pathach and Segol were as yet not distinguished from one another), כּאבל (with the sign of Pathach and the stroke for Raphe below = ä); vid., Pinsker, Zur Geschichte des Karaismus, S. 141, and Einleitung, S. 118.
174. The Talmudic עגה (לשׁון), B. Sanhedrin 101b, which is said to mean “a jesting way of speaking,” has all the less place here, as the reading wavers between עגה (עגא) and אגא.
175. The various reading וינקּשׁוּ in Norzi rests upon a misapprehended passage of Abulwalîd (Rikma, p. 166).
176. The passages brought forward by Hupfeld in support of the use of כ as a conjunction, viz., Psa 90:5; Psa 125:1; Isa 53:7; Isa 61:11, are invalid; the passage that seems most to favour it is Oba 1:16, but in this instance the expression is elliptical, כּלא being equivalent to כאשׁר לא, like ללא, Isa 65:1, = לאשׁר לא. It is only כּמו (Arab. kmâ) that can be used as a conjunction; but כ (Arab. k) is always a preposition in ancient Hebrew just as in Syriac and Arabic (vid., Fleischer in the Hallische Allgem. Lit. Zeitschr. 1843, Bd. iv. S. 117ff.). It is not until the mediaeval synagogal poetry (vid., Zunz, Synagogal-poesie des Mittelalters, S. 121, 381f.) that it is admissible to use it as a conjunction (e.g., כּמצא, when he had found), just as it also occurs in Himjaritic, according to Osiander's deciphering of the inscriptions. The verbal clause appended to the word to which this כ, instar, is prefixed is for the most part an attributive clause as above, but sometimes even a circumstantial clause (Arab. ḥâl), as in Psa 38:14; cf. Sur. lxii. 5: “as the likeness of an ass carrying books.”
177. The following are the constructions of פן when a clause of ore than one member follows it: (1) fut. and perf., the latter with the tone of the perf. consec., e.g., Exo 34:15., or without it, e.g., Psa 28:1 (which see); (2) fut. and fut. as in Psa 2:12, Jer 51:46. This construction is indispensable where it is intended to give special prominence to the subject notion or a secondary notion of the clause, e.g., Deu 20:6. In one instance פן is even followed (3) by the perf. and fut. consec., viz., 2Ki 2:10.
178. As perf. consec. the following have the accent on the ultima: - וחתּוּ, Isa 20:5, Oba 1:9, and ורבּוּ, Isa 66:16; perhaps also וחדּוּ, וקלּוּ, Hab 1:8, and ורבּוּ (perf. hypoth.), Job 32:15. But there is no special reason for the ultima-accentuation of רכּוּ, Psa 55:22; רבּוּ, Psa 69:5; דּלּוּ, Isa 38:14; קלּוּ, Jer 4:13; שׁחוּ, Pro 14:19; Hab 3:6; חתּוּ, Job 32:15; זכּוּ, צחוּ, Lam 4:7.
179. In the Greek and Latin texts, likewise in all the Aethiopic and several Arabic texts, and in the Syriac Psalterium Medilanense, the following addition is found after Psa 38:21 : Ce aperripsan me ton agapeton osi necron ebdelygmenon, Et projecerunt me dilectum tanquam mortuum abominatum (so the Psalt. Veronense). Theodoret refers it to Absalom's relation to David. The words ὡσεὶ νεκρὸν ἐβδελυγμένον are taken from Isa 14:19.
180. So Heidenheim and Baer, following Abulwalîd, Efodi, and Mose ha-Nakdan. The Masoretic observation לית קמץ חטף, “only here with Kametzchateph,” is found appended in codices. This Chatephkametz is euphonic, as in לקחה, Gen 2:23, and in many other instances that are obliterated in our editions, vid., Abulwalîd, חרקמה ס, p. 198, where even מטּהרו = מטּהרו, Psa 89:45, is cited among these examples (Ges. §10, 2 rem.).
181. There is a similar expression in the Tamul Kural, Graul's translation, S. 63, No. 418: “An ear, that was not hollowed out by hearing, has, even if hearing, the manner of not hearing.” The “hollowing out” meaning in this passage an opening of the inward sense of hearing by instruction.
182. After ל the aspirate usually disappears, as here and in Psa 118:13; but there are exceptions, as לנתושׁ ולנתוץ, Jer 1:10, and frequently, לשׁדוד, ib. Psa 57:4. After ב and כ it usually remains, as in Psa 87:6, Job 4:13; Job 33:15; 2Sa 3:34; 1Ki 1:21; Ecc 5:10; but again there are exceptions, as בּשׁכּן, Gen 35:22, בּזכּר, Jer 17:2. In Gen 23:2 it is pointed לבכּתהּ according to the rule, and in my Comment. S. 423 it is to be read “with a Dagesh.”
183. Even an old Hebrew MS directs attention to the erroneousness of the Soph pasuk here; vid., Pinsker, Einleitung, S. 133 l.
184. So Disraeli in his romance of Alroy (1845).
185. So even Kurtz in the Dorpater Zeitschrift for 1865, S. 1-24.
186. In Deborah's song (Jdg 5:30) probably שׁגל is to be read instead of לצוּארי שׁלל.
187. This name is also ancient Egyptian, vid., the Book of the Dead, lxxxi. 2: nuk seshni pir am ṫah - en - Phrā, i.e., I am a lily, sprung from the fields of the sun-god.
188. Vide C. Jessen, On the lily of the Bible, in Hugo von Mohl's Botanische Zeitung, 1861, No. 12. Thrupp in his Introduction (1860) also understands שׁושׁנים to mean cymbals in the form of a lily.
189. The point of comparison, then, to adopt the language of Gregory of Nyssa, is τὸ λαμπρόν τε καὶ χιονῶδες εἶδος of the lily.
190. It is not יפּלוּ; for the pause falls upon שׁנוּנים, and the Athnach of יפלו stands merely in the place of Zekaph (Num 6:12). The Athnach after Olewejored does not produce any pausal effect; vid., Psa 50:23; Psa 68:9, Psa 68:14; Psa 69:4; Psa 129:1, and cf. supra, p. 56, note 2.
191. The view that the Munach is here vicarius Tiphchae anterioris (Dachselt in his Biblia Accentuata) is erroneous, vid., Accentuationssystem, xviii. §4. It is the conjunctive to אלהיך, which, in Heidenheim and Baer, on the authority of the Codices, has Tiphcha anterior, not Athnach as in the editions heretofore published. The proper place for the Athnach would at first be by שׁשׁון; but according to Accentuationssystem, xix. §6, it cannot stand there.
192. It is the reading of Ben-Naphtali that has here, as an exception, become the receptus; whereas Ben-Asher reads בּיקּרותיך. Saadia, Rashi, Simson ha-Nakdan and others, who derive the word from בּקּר (to visit, wait on), follow the receptus, comparing משׁיסּה, Isa 42:24, in support of the form of writing. Also in ליקּהת, Pro 30:17; ויללת, Jer 25:36; כּיתרון, [[Bible_(King_James)/Ecclesiastes|Ecc 2:

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     13]], the otherwise rejected orthography of Ben-Naphtali (who pointed ויחלּוּ, Job 29:21, לישׂראל, ויתּן, and the like) is retained, as quite an exception, in the textus receptus. Vide S. D. Luzzatto, Prolegomeni, §cxcix., and Grammatica della Lingua Ebraica, §193.

193. Bar-Ali says that in Babylonia Venus is called ודלפת שגל, vid., Lagarde, Gesammelte Abhandl. S. 17. Windischmann (Zoroastrische Studien, S. 161) erroneously compares ćagar (pronounced tshagar) as a name of one of the two wives of Zarathustra; but it happens that this is not the name of the wife who holds the first rank (Neo-Persic padishāh - zen), but of the second (ćakir - zen, bond-woman).
194. In Babylonia these words, according to B. Jebamoth 77a, are cited in favour of domesticity as a female virtue; in Palestine (במערבא), more appropriately, Gen 18:9. The lxx Codd. Vat. et Sinait. has Ἐσεβών (Eusebius), which is meaningless; Cod. Alex. correctly, ἔσωθεν (Italic, Jerome, Syriac, Chrysostom, Theodoret, Apollinaris).
195. “Ein feste Burg is unser Gott.”
196. The Mishna, Erachin 13b, expressly informs us, that whilst the Levites sang to the accompanying play of the nablas and citherns, their youths, standing at their feet below the pulpit, sang with them in order to give to the singing the harmony of high and deep voices (תּבל, condimentum). These Levite youths are called צערי or סועדי הלויים, parvuli (although the Gemara explains it otherwise) or adjutores Levitarum.
197. Nevertheless מפעלות אלהים is also found here as a various reading that goes back to the time of the Talmud. The oldest Hebrew Psalter of 1477 reads thus, vide Repertorium für Bibl. und Morgenländ. Liter. v. (1779), 148. Norzi decides in favour of it, and Biesenthal has also adopted it in his edition of the Psalter (1837), which in other respects is a reproduction of Heidenheim's text.
198. In connection with which, עלה then is intended to point to the fact that, when the sound of the trumpets of Israel begins, God rises from the throne of justice and takes His seat upon the throne of mercy: vid., Buxtorf, Lex. Talmud. col. 2505.
199. It is also accented accordingly, viz., נאספו with Rebia magnum, which (and in this respect it is distinguished from Mugrash) makes a pause; and this is then followed by the supplementing clause with Zinnor, Galgal, and Olewejored.
200. Luther with Jerome (departing from the lxx and Vulgate) renders it: “Mount Zion is like a beautiful branch,” after the Mishna-Talmudic נוף, a branch, Maccoth 12a, which is compared also by Saadia and Dunash. The latter renders it “beautiful in branches,” and refers it to the Mount of Olives.
201. Vid., Spiegel, Erân, S. 287f.
202. Vide Lassen, Indische Alterthumskunde, ii. 847.
203. lxx: ἐν ταῖς βάρεσιν αὐτῆς, on which Gregory of Nyssa remarks (Opera, Ed. Paris, t. i. p. 333): βάρεις λέγει τάς τῶν οἰκοδομημάτων περιγραφεὶς ἐν τετραγώνῳ τῷ σχήματι.
204. This might be avoided if it were possible for עון עקבי to mean “the sin that follows my heels, that follows me at the heels;” but apart from עון being unsuitable with this interpretation, an impossible meaning is thereby extorted from the genitive construction. This, however, is perhaps what is meant by the expression of the lxx, ἡ ἀνομία τῆς πτέρνης μου, so much spoken of in the Greek Church down to the present day.
205. In the fragments of a commentary to his translation of Psalms, contributed by David Friedländer.
206. In a fugitive paper of the so-called Amen Congregation, which noo unhappily exists no longer, in München-Gladbach.
207. In Vedic jag', old Bactrian jaz (whence jag'jas, the primitive word of ἅγιος), the notions of offering and of praising lie one within the other.
208. Cf. the following forms, chosen on account of their accord: - נשׂוּי, Psa 32:1; הנדּף, Psa 68:3; צאינה, Sol 3:11; שׁתות, Isa 22:13; ממחים, ib. Psa 25:6; הלּוט, ib. Psa 25:7.
209. The Talmud finds a significance in the plural זבחי. Joshua ben Levi (B. Sanhedrin 43b) says: At the time when the temple was standing, whoever brought a burnt-offering received the reward of it, and whoever brought a meat-offering, the reward of it; but the lowly was accounted by the Scriptures as one who offered every kind of sacrifice at once (כאילו הקריב כל הקרבנות כולן). In Irenaeaus, iv. 17, 2, and Clemens Alexandrinus, Paedag. iii. 12, is found to θυσία τῷ Θεῷ καρδία συντετριμμένη the addition: ὀσμὴ εὐωδίας τῷ Θεῷ καρδία δοξάζουσα τὸν πεπλακότα αὐτήν.
210. אתי מרחיק is the name by which the national grammarians designate a group of two words, of which the first, ending with Kametz or Segol, has the accent on the penult., and of which the second is a monosyllable, or likewise is accented on the penult. The initial consonant of the second word in this case receives a Dagesh, in order that it may not, in consequence of the first ictus of the group of words “coming out of the distance,” i.e., being far removed, be too feebly and indistinctly uttered. This dageshing, however, only takes place when the first word is already of itself Milel, or at least, as e.g., מצאה בּית, had a half-accented penult., and not when it is from the very first Milra and is only become Milel by means of the retreating of the accent, as עשׂה פלא, Psa 78:12, cf. Deu 24:1. The penultima-accent has a greater lengthening force in the former case than in the latter; the following syllables are therefore uttered more rapidly in the first case, and the Dagesh is intended to guard against the third syllable being too hastily combined with the second. Concerning the rule, vid., Baer's Thorath Emeth, p. 29f.
211. So it has been explained by Menachem; whereas Dunash wrongly takes the ך of חנך as part of the root, overlooking the fact that with the suffix it ought rather to have been חנך instead of חנך. It is true that within the province of the verb âch does occur as a pausal masculine suffix instead of écha, with the preterite (Deu 6:17; Isa 30:19; Isa 55:5, and even out of pause in Jer 23:37), and with the infinitive (Deu 28:24; Eze 28:15), but only in the passage before us with the participle. Attached to the participle this masculine suffix closely approximates to the Aramaic; with proper substantives there are no examples of it found in Hebrew. Simson ha-Nakdan, in his חבור הקונים (a MS in Leipzig University Library, fol. 29b), correctly observes that forms like שׁמך, עמּך, are not biblical Hebrew, but Aramaic, and are only found in the language of the Talmud, formed by a mingling of the Hebrew and Aramaic.
212. Kimchi observes that the dove, when she becomes tired, draws in one wing and flies with the other, and thus the more surely escapes. Aben-Ezra finds an allusion here to the carrier-pigeon.
213. Certain exceptions, however, exist, inasmuch as ו sometimes remains even in connection with a disjunctive accent, Isa 49:4; Jer 40:10; Jer 41:16; and it is pointed ו in connection with a conjunctive in Gen 45:23; Gen 46:12; Lev 9:3; Mic 2:11; Job 4:16; Ecc 4:8.
214. The Syriac version reckons only 29 στίχοι (fetgome); vid., the Hexaplarian version of this Psalm taken from Cod. 14,434 (Add. MSS) in the British Museum, in Heidenheim's Vierteljahrsschrift, No. 2 (1861).
215. Cf. Sir. 25:15, in the Hebrew: אין ראשׁ מעל ראשׁ פתן ואין חמה מעל חמה אויב (no poison exceeds the poison of the serpent, and no wrath exceeds the wrath of an enemy).
216. With reference to the above passage in the Psalms, the Talmud, B. Berachoth 3b, says, “A cithern used to hang above David's bed; and when midnight came, the north wind blew among the strings, so that they sounded of themselves; and forthwith he arose and busied himself with the Tôra until the pillar of the dawn (עמוד השׁחר) ascended.” Rashi observes, “The dawn awakes the other kings; but I, said David, will awake the dawn (אני מעורר את השׁחר).”
217. In the Phoenician, the Cyprian copper mine Ταμασσός appears to have taken its name from תמס, liquefactio (Levy, Phönizische Studien, iii. 7).)
218. “God has created nothing without its use,” says the Talmud, B. Shabbath 77b; “He has created the snail (שׁבלול לכתית) to heal bruises by laying it upon them:” cf. Genesis Rabba, ch. 51 init., where שׁבלול is explained by לימצא, סיליי, כיליי, κογχύλη, σέσιλος, limax. Abraham b. David of Fez, the contemporary of Saadia, has explained it in his Arabico-Hebrew Lexicon by אלחלזון, the slug. Nevertheless this is properly the name of the snail with a house (נרתיק), Talmudic חלּזון, and even at the present day in Syria and Palestine Arab. ḥlzûn (which is pronounced ḥalezôn); whereas שׁבלול, in conformity with the etymon and with the figure, is the naked snail or slug. The ancient versions perhaps failed to recognise this, because the slug is not very often to be seen in hot eastern countries; but שׁבלול in this signification can be looked upon as traditional. The rendering “a rain-brook or mountain-torrent (Arabic seil sâbil) which running runs away,” would, to say nothing more, give us, as Rosenmüller has already observed, a figure that has been made use of already in Psa 58:8.
219. The mole, which was thought to have no eyes, is actually called in post-biblical Hebrew אשׁת, plur. אישׁות (vid., Keelim xxi. 3).
220. This expression wel illustrates the power of the German language in coining words, so that the language critically dealt with may be exactly reproduced to the German mind. The meaning will at once be clear when we inform our readers that Panier is a banner of standard; the reflexive denominative, therefore, in imitation of the Hebrew, sich aufpanieren signifies to “up-standard one's self,” to raise one's self up after the manner of a standard, which being “done into English” may mean to rally (as around a standard). We have done our best above faithfully to convey the meaning of the German text, and we leave our readers to infer from this illustration the difficulties with which translators have not unfrequently to contend. - Tr.]
221. A royal attendant, the tasht - dâr, cup-or wash-basin-bearer, carried the wash-basin for the Persian king both when in battle and on a journey (vid., Spiegel, Avesta ii. LXIX). Moab, says the Psalmist, not merely waits upon him with the wash-basin, but himself serves as such to him.
222. The sandal or the shoe, I as an object of Arab. wt'̣, of treading down, oppressing, signifies metaphorically, (1) a man that is weak and incapable of defending himself against oppression, since one says, ma kuntu na‛lan, I am no shoe, i.e., no man that one can tread under his feet; (2) a wife (quae subjicitur), since one says, g'alaa‛ na‛lahu, he has taken off his shoe, i.e., cast off his wife (cf. Lane under Arab. ḥiḏa'â', which even signifies a shoe and a wife). II As an instrument of Arab. wṭ‛, tropically of the act of oppressing and of reducing to submission, the Arab. wa‛l serves as a symbol of subjugation to the dominion of another. Rosenmüller (Das alte und neue Morgenland, No. 483) shows that the Abyssinian kings, at least, cast a shoe upon anything as a sign of taking forcible possession. Even supposing this usage is based upon the above passage of the Psalms, it proves, however, that a people thinking and speaking after the Oriental type associated this meaning with the casting of a shoe upon anything. - Fleischer. Cf. Wetzstein's Excursus at the end of this volume.
223. Just as in Num 32:29. the country east of Jordan is excluded from the name “the land of Canaan” in the stricter sense, so by the Jewish mind it was regarded from the earliest time to a certain extent as a foreign country (חוצה לארץ), although inhabited by the two tribes and a half; so that not only is it said of Moses that he died in a foreign land, but even of Saul that he is buried in a foreign land (Numeri Rabba, ch. viii. and elsewhere).