doxa, whether as directly visible, or even as only recognisable by its operation. Both the comparison, “after the manner of a flock” and the verb נהג are Asaphic, Psa 78:52, cf. Psa 26:1-12. Just so also the names given to the nation. The designation of Israel after the tribes of Ephraim and Manasseh attaches itself to the name Joseph; and the two take the brother after the flesh into their midst, of whom the beloved Rachel was the mother as well as of Joseph, the father of Ephraim and Manasseh. In Num. 2 also, these three are not separated, but have their camp on the west side of the Tabernacle. May God again put into activity - which is the meaning of עורר (excitare) in distinction from חעיר (expergefacere) - His גבורה, the need for the energetic intervention of which now makes itself felt, before these three tribes, i.e., by becoming their victorious leader. לכה is a summoning imperative.[1]
Concerning ישׁעתה vid., on Psa 3:3; the construction with Lamed says as little against the accusative adverbial rendering of the ah set forth there as does the Beth of בּחרשׁה (in the wood) in 1Sa 23:15, vid., Böttcher's Neue Aehrenlese, Nos. 221, 384, 449. It is not a bringing back out of the Exile that is prayed for by השׁתבנוּ, for, according to the whole impression conveyed by the Psalm, the people are still on the soil of their fatherland; but in their present feebleness they are no longer like themselves, they stand in need of divine intervention in order again to attain a condition that is in harmony with the promises, in order to become themselves again. May God then cause His long hidden countenance to brighten and shine upon them, then shall they be helped as they desire (ונוּשׁעה).
Verses 4-7
In the second strophe there issues forth bitter complaint concerning the form of wrath which the present assumes, and, thus confirmed, the petition rises anew. The transferring of the smoking (עשׁן) of God's nostrils = the hard breathing of anger (Psa 74:1, Deu 29:19), to God Himself is bold, but in keeping with the spirit of the Biblical
- ↑ Not a pronoun: to Thee it belongs to be for salvation for us, as the Talmud, Midrash, and Masora (vid., Norzi) take it; wherefore in J. Succa 54c it is straightway written לך. Such a לכה = לך is called in the language of the Masora, and even in the Midrash (Exod. Rabba, fol. 121), לכה ודאית (vid., Buxtorf, Tiberias, p. 245).
