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;
