bare; rods are sworn by word. Selah. Thou splittest the earth into rivers.” The ode, taking a new turn, now passes from the description of the coming of God, to an address to God Himself. To the mental eye of the prophet, God presents Himself as Judge of the world, in the threatening attitude of a warlike hero equipped for conflict, so that he asks Him what is the object of His wrath. The question is merely a poetical turn given to a lively composition, which expects no answer, and is simply introduced to set forth the greatness of the wrath of God, so that in substance it is an affirmation. The wrath of God is kindled over the rivers, His fury over the sea. The first clause of the question is imperfect; Jehovah is not the subject, but a vocative, or an appeal, since chârâh, when predicated of God, is construed with ל. The subject follows in the double clause, into which the question divides itself, in אפּך and עברתך. Here the indefinite בּנהרים is defined by בּנּהרים. Hannehârı̄m, the rivers, are not any particular rivers, such as the arms of the Nile in Lower Egypt, or the rivers of Ethiopia, the Nile and Astaboras, the nahărē Khūsh (Isa 18:1; Zep 3:10 : see Delitzsch), but the rivers of the earth generally; and “the sea” (hayyâm) is not the Red Sea, but the world-sea, as in Nah 1:4 (cf. Psa 89:10; Job 38:8). It is true that this description rests upon the two facts of the miraculous dividing of the Red Sea and of the Jordan (Exo 15:18; Psa 114:3, Psa 114:5); but it rises far above these to a description of God as the Judge of the world, who can smite in His wrath not only the sea of the world, but all the rivers of the earth. עברה is stronger than אף, the wrath which passes over, or breaks through every barrier. Kı̄, quod, explaining and assigning the reason for the previous question. The riding upon horses is not actual riding, but driving in chariots with horses harnessed to them, as the explanatory words “thy chariots” (מרכּבתיך) clearly shows, and as râkhabh (to ride) always signifies when predicated of God (cf. Deu 33:26; Psa 68:34; Psa 104:3). Yeshū‛âh is governed by markebhōthekhâ, with the freedom of construction allowed in poetry, as in 2Sa 22:33; Psa 71:7, whereas in prose the noun is generally repeated in the construct state (vid., Gen 37:23, and Ewald, §291, b). Yeshū‛âh signifies salvation, even in this case, and not victory, - a meaning which it never has, and which
