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.[1]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.[2]
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,
- ↑ 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.
- ↑ 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.
