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
