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JOHN   TULLOCH,  H.    J.    S.    SMITH, 

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A  Committee  selected  from  the  signataries  of  the  original 
Prospectus  agreed  upon  the  works  to  commence  the  aeriefe.  Of 
these,  the  .following  were  published  in 

The  First  Year  (1873) : 

1.  Keim  (Th.),  History  of  Jesus  op  Nazara.     Considered  in  its 

connection  with  the  National  Life  of  Israel,  and  related  in 
detail.  Second  Edition,  re-translated  by  Arthur  Eansom. 
Vol.  I.  Introduction ;  Survey  of  Sources ;  Sacred  and  Political 
Grovmdwork ;  Eeligious  Groundwork. 

2.  Baur  (F.  C),  Paul,  the  Apostle  of  Jesus  Christ,  his  Life 

and  Work,  his  Epistles  and  Doctriue.  A  Contribution  to  a 
Critical  History  of  Primitive  Christianity.  Second  Edition,  by 
Eev.  Allan  INIenzies.     Vol.  I. 

3.  KuEXEN  (A.),  The  Religion  op  Israel  to  the  Eall  of  the 

Jewish  State.     Translated  by  A.  H.  May.     Vol.  I. 

The  Second  Year  (1874) : 

4.  Kuenen's  Eeligion  of  Israel.    Vol.  II.     Translated  by  A.  H. 

May. 

5.  Bleek's  Lectures  on  the  Apocalypse.    Edited  by  the  Eev.  Dr. 

S.  Davidson. 

6.  Baur's  Paul  ;  the  second  and  concluding  volume.    Translated  by 

the  Eev.  Allan  Menzies. 

The  Tliird  Year  (1875) : 

7.  Kuenen's  Eeligion  of  Israel  ;  the  third  and  concluding  volume. 

8.  Zeller,  The  Acts  of  the  Apostles  critically  exajiined.     To 

which  is  prefixed,  Oveibeck's  Introduction  from  De  Wette's 
Handbook,  translated  by  Joseph  Dare,  B.A.    Vol.  I. 

9.  Ewald's  Commentary  on  the  Prophets  of  the  Old  Testament. 

Translated  by  the  Eev.  J.  Frederick  Smith.  Vol.  I.  General 
Introduction;  Yoel,  Amos,  Hosea,  and  Zakharya  9 — 11. 

The  Fourth  Year  (1876) : 

10.  Zeller's  Acts  op  the  Apostles.     Vol.  II.  and  la.st. 

11.  Keim's  History  op  Jesus  op  Nazara.     Vol.  II.     Translated  by 

the  Eev.  E.  M.  Geldart.  The  Sacred  Youth;  Self-Eecognition ; 
Decision. 

12.  Ewald's  Prophets  of  the  Old  Testament.    A^ol.  II.     Yesaya, 

Obadya,  Mikha. 


2 

the  publication  of  treatises  of  this  description  can  only  be  secured 
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theological  inquiry. 

It  is  hoped  that  at  least  such  a  number  of  Subscribers  of  One 
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for  the  Publishers,  as  soon  as  the  scheme  is  fairly  set  on  foot,  to 
bring  out  every  year  three  Svo  volumes,  which  each  Subscriber 
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of  a  responsible  Editor,  and  in  general,  if  not  invariably,  to  pay 
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cess of  the  design,  if  free  donations  were  also  made  to  the  Fund ; 
or  if  contributors  were  to  subscribe  for  more  than  one  copy  of 
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be  the  amount  of  your  donation,  or  the  number  of  additional 
copies  of  the  publications  which  you  would  take. 

We  are,  your  obedient  servants, 

JOHN   TULLOCH,  H.    J.    S.    SMITH, 

H.    B.    WILSON,  H.    SIDGWICK, 

B.    JOWETT,  JAMES    HEY^VOOD, 

A.   P.    STANLEY,  C.    KEGAN   PAUL, 

W.    G.    CLARK,  J.   ALLANSON   PICTON, 

S.    DAVIDSON,  PvOBT.    WALLACE, 

JAMES    MAllTINEAU,  LEWIS    CAMPBELL, 

JOHN   CAIRD,  RUSSELL   MARTINEAU, 

EDWARD   CAIRD,  _  T.    K.    CHEYNE, 

JAMES   DONALDSON,  J.    MUIR. 


The  number  of  Subscribers  is  as  yet  far  from  that  required  to 
cover  the  cost  of  the  undertaking.  But  it  is  hoped  that  a  con- 
siderable accession  will  accrue  as  soon  as  the  progress  of  the 
scheme  is  further  advanced. 


A  Committee  selected  from  the  signataries  of  the  original 
Prospectus  agreed  upon  the  works  to  commence  the  series.  Of 
these,  the  .following  were  published  in 

The  First  Year  (1873) : 

1.  Keim  (Til),  History  of  Jesus  of  ISTazara.      Considered  in  its 

counection  with  the  National  Life  of  Israel,  and  related  in 
detail.  Second.  Edition,  re-translated  by  Artliur  Ransom. 
Vol.  I.  Introduction ;  Survey  of  Sources  ;  Sacred  and  Political 
Groiuidwork;  Eeligious  Groimdwork. 

2.  Baur  (F.  C),  Paul,  the  Apostle  of  Jesus  Christ,  his  Life 

and  Work,  liis  Epistles  and  Doctrine.  A  Contribution  to  a 
Critical  History  of  Primitive  Christianity.  Second  EiUtion,  by 
Eev.  Allan  Menzies.     Vol.  I. 

3.  KuENEN  (A.),  The  Religion  op  Israel  to  the  Fall  of  the 

Jewish  State.     Translated  by  A.  H.  May.     Vol.  I. 

The  Second  Year  (1874) : 

4.  Kuexen's  Religion  of  Israel.    Vol.  II.     Translated  by  A.  H. 

J\lay. 

5.  Bleek's  Lectures  on  the  Apocalypse.    Edited  by  the  Rev.  Dr. 

S.  Davidson. 

6.  Baur's  Paul  ;  the  second  and  concluding  volume.     Translated  by 

the  Rev.  Allan  Menzies. 

The  niird  Year  (1875) : 

7.  Kuenen's  Religion  of  Israel  ;  the  tliird  and  concluding  volume. 

8.  Zeller,  The  Acts  of  the  Apostles  critically  examined.     To 

which  is  pretixed,  Overbeck's  Introduction  from  De  Wette's 
Handbook,  translated  by  Joseph  Dare,  B.A.     Vol.  I. 

9.  Ewald's  Commentary  on  the  Prophets  of  the  Old  Testament. 

Translated  by  the  Rev.  J.  Frederick  Smith.  Vol.  I.  General 
Introduction;  Yoel,  Amos,  Hosea,  and  Zakharya  9 — 11. 

The  FoiLTth  Year  (1876) : 

10.  Zeller's  Acts  of  the  Apostles.     Vol.  II.  and  la.st. 

11.  Keim's  History  of  Jesus  of  Nazara.     Vol.  II.     Translated  by 

the  Rev.  E.  M.  Geldart.  The  Sacred  Youth;  Self -Recognition ; 
Decision. 

12.  Ewald's  Prophets  of  the  Old  Testament.    Vol.  II.     Yesaya, 

Obadya,  Mikha. 


The  Fifth  Year  (1877) : 

13.  Paulinism  :  a  Contribution  to  the  History  of  Primitive  Christian 

15.  Theology.    By  Professor  0.  Pfleiderer,  of  Jena.    Translated  by 
E.  Peters.     2  vols. 

14.  Keim's  History  of  Jesus  of  ISTazara.    Translated  by  A.  Eansom. 

Vol.   III.    The  First  Preacliing ;   the  Works  of  Jesus;   the 
Disciples ;  and  the  Apostolic  Mission. 

The  Sixth  Year  (1878) : 

16.  Baur's  (F.  C),  Church  History  of  the  First  Three  Centuries. 

Translated  from  the  thu-d  German  Edition.     Edited  by  the 
Ptev.  Allan  Menzies  (in  2  vols.).     Vol.  I. 

17.  Hausrath's   History   of   the   I!^ew   Testament  Times.      The 

Time  of  Jesus.     Translated  by  the  Eevds.  C.  T.  Poyntmg  and 
P.  Quenzer  (in  2  vols.).    Vol.  I. 

18.  Ewald's  Commentary  on  the  Prophets  of  the  Old  Testament. 

Translated  by  the  Rev.  J.  Frederick  Smith.    Vol.  III.  JSTahum, 
Ssephanya,  Habaqquq,  Zakliarya  12 — 14,  Yeremya. 

The  Seventh  Year  (1879) : 

19.  Keim's  History  of  Jesus  of  IS'azara.    Vol.  IV.   The  Galilean 

Storms  ;  Signs  of  the  approaching  Fall ;  Recognition  of  the 
Messiah. 

20.  Baur's  Church  History.    Vol.  II.  and  last, 

21.  Ewald's  Commentary  on  the  Prophets.     Vol.  JV.    Hezeqiel, 

Yesaya  xl. — Ixvi. 

The  Eighth  Year  (1880) : 

22.  Hausrath's  ISTew  Testament  Times.    The  Time  of  Jesus.    Vol. 

II.  and  last. 

23.  Ewald's  Commentary  on  the  Psalms.     Translated  by  the  Rev. 

24.  E.  Johnson,  M.A.     2  vols. 

Beyond  these,  the  following  Works  are  in  the  hands  of  Trans- 
lators, and  wiU  be  included  in  the  next  years'  Subscriptions : 

Short  Protestant  Commentary  on  the  New  Testament  ;  in- 
cluding Introtluctions  by  Lipsius,  Lang,  Pfleiderer,  llilgcnfeld, 
and  otiicrs.  Translated  by  the  Rev.  F.  H.  Jones,  of  Oldham 
•  (in  2  vols). 

Tlu!  Fiftli  VolumQ^of  Keim's  History  of  Jesus,  translated  by 
A.  Ransom  ;  and 

The  Fifth  Volume  of  Ewald's  Prophets,  translated  by  the  Rev. 
J.  Frederick  Smith. 

WILLIAMS  &  NOEGATE. 

\i,  Henrietta  Rtrekt,  Covent  Garden, 
London,  W.C. 


THEOLOGICAL 
TRANSLATION     FUND     LIBRARY. 


VOL.  XXIV. 


E  WALD'S 
COMMENTARY   ON   THE   PSALMS. 

VOL.  K. 


COMMENTARY 


rr 


THE    PSALMS, 


BY    THE    LATE 


/ 


DR.  G.  HErNRICH  A.  V.  EWALB, 

Professor  of  Oriental  Languages  in  the  Universitt  of  Gottingen. 


TRANSLATED  BY  THE  REV.  E.  JOHNSON,  M.A. 


COMMENTARY  ON  THE  POETICAL  BOOKS  OF  THE  OLD 
TESTAMENT.    DIVISION  I. 


VOL.   11. 


WILLIAMS  AND  NORGATE, 

H,    HENRIETTA    STREET,    COVENT    GARDEN,    LONDON 
AND  20,  SOUTH  FUEDEUICK  STREET,  EDINBURGH. 


LON-UON  : 

O.    N01!M\N    AND   SON,   PRINTERS.   29.    SIAIDRN   LANK, 

COVENT   GAUDKN. 


pki:;ol:toii    ^\ 
RECJUinsai        ^ 


THEOLOG 


vvvVv***'*' 


TRANSLATOR'S  NOTE. 


The  present  volume  contains  the  expos-ition  of  the  remainder 
of  the  Psalms,  together  with  that  of  the  alphabetic  songs,  called 
the  Lamentations.  At  the  suggestion  of  an  csteenied  corre- 
spondent, the  section  on  Singing  and  Music  from  the  first  part 
of  Ewald's  Poets  of  the  Old  Testament  has  been  translated  and 
given  in  an  Appendix  at  the  end  of  the  volume.  Here  will  be 
found  further  elucidations  of  the  section  in  Vol.  I.  on  the 
inscriptions  of  the  Psalms  ;  and  other  references  in  the  body 
of  the  work  to  pp.  209-233,  Dichfer  des  A.  B.,  L,  point  to 
matter  contained  in  this  Appendix. 

In  the  correction  of  the  proofs,  as  well  as  in  the  translation, 
the  translator  has  striven  to  secure  accuracy  ;  and  trusts  that 
but  few  and  unimportant  errata  will  be  discovered. 

A  complete  Index  of  the  Psalms,  with  the  order  in  which 
they  occur  in  the  Commentary,  is  given  at  the  end  of  this 
volume. 


Jaiuuini.  l^bi. 


CONTENTS  OF  VOL.  TI. 


PAGB 
SONGS    OF   THE    DISPERSION 1 

THE    BOOK    OP    LAMENTATIONS         .  .    '         ,  .  .99 

SONGS    OP    RESTORED    JERUSALEM 155 

1.  THE    FIRST    TIMES    OF    THE    DELIVERANCE  : 

A.  IN    THE    VOICES    OF    INDIVIDUALS    .  .  .158 

B.  IN     VOICES     OP    THE     COMMUNITY    AND     INDI- 

VIDUALS        .  .  ,  >  .  .176 

2.  ENDORING    SENTIMENT 214 

3.  NEW    DANGERS    AND    COMPLAINTS  ;    NEW    LIGHTS  ,       224 

LAST    SONGS 267 

APPENDIX  :    ON    SINGING    AND    MUSIC 328 

INDEX 354 


The   Psalms  explained  iu  tli( 
as  follows  : — 

Psalr 


present  volume  will  be  found 


xiv. 

p.  143 

Psalm            c. 

p.  198 

xvi. 

,     10 

cii. 

„     95 

xvii. 

„       4 

ciii. 

,.  281 

xxii. 

„     38 

,,           civ. 

.,  284 

XXV. 

„     90 

„            cv. 

„  310 

xxxiii. 

„  322 

,,           cvi. 

„  290 

xxxiv. 

,     93 

,,          cvii. 

„  295 

XXXV. 

„     50 

,,         cviii. 

„  309 

xxxviii. 

„     56 

„           cix. 

„     72 

xl. 

„     60 

,,           cxi. 

„  299 

xlii. 

„     23 

,,          cxii. 

„  299 

xliii. 

„     23 

,,        cxiii. 

„  301 

xliv. 

„  227 

,,         cxiv. 

„  301 

xlvii. 

„  212 

cxv. 

„  181 

xlix. 

„     17 

cxvi. 

„  183 

li. 

„    77 

,,      cxviii. 

„  177 

liii. 

„  143 

,,         cxix. 

„  267 

Ixvi.  1-12. 

„  213 

cxx. 

„  148 

Ixvii. 

„  199 

,,         cxxi. 

„  150 

Ixviii. 

„  200 

,,       cxxii. 

„  169 

Ixix, 

„     6Q 

,,      cxxiii. 

„  151 

Ixx. 

„     65 

,,       cxxiv. 

„  15.9 

Ixxi. 

„     85 

,,        cxxv. 

,,161 

Ixxiii. 

„  126 

„       cxxvi. 

„  163 

Ixxiv. 

„  230 

•  „     cxxvii. 

„  164 

Ixxvii. 

„  133 

,,    cxxviii. 

„  166 

■Ixxviii. 

„  255 

„       cxxix. 

„  160 

Ixxix. 

„  233 

,,        cxxx. 

„  152 

Ixxx. 

„  235 

„      cxxxi. 

„  153 

Ixxxi. 

„  264 

„     cxxxii. 

„  239 

Ixxxii. 

„  141 

,,    cxxxiii. 

„  167 

Ixxxiii. 

„  252 

,,    cxxxi  V. 

„  168 

Ixxxiv. 

„     30 

,,     cxxxv. 

„  314 

Ixxxv. 

„  250 

,,    exxxvi. 

„  315 

Ixxxvi. 

„  303 

„  exxxvii. 

„  173 

Ixxxvii. 

„  170 

„  cxxxviii. 

„  186 

Ixxxix. 

„  242 

,,    cxxxix. 

„  218 

xci. 

„  215 

,,       cxliii. 

„  305 

xcii. 

'  „  188 

„       cxiiv.   1-11. 

„  307 

xciii. 

.,  190 

„         cxlv. 

„  317 

xciv. 
xcv. 

.,  138 
Z  196 

cxlvi. 
cxivii. 

.,  319 
„  320 

xcvi. 

„  194 

„     cxiviii. 

„  325 

xcvii. 

,.  191 

cxiix. 

.,  324 

xcviii. 

.,  196 

t'l- 

„  327 

xcix. 

„  193 

"* 

T  K  iii  U  -1^  U  u  A  V,'  ^-■.  - '  ^^' 


COMMENTARY  ON  THE  PS.VLMS. 


III. 

SONGS  OUT  OF  THE  DISPERSION  OF  THE  PEOPLE 
AND  THE  DESTRUCTION  OF  THE  KINGDOM. 

But  iu  spite  of  all  this  later  urgency  and  endeavour  on 
the  part  of  the  better  spirits  among  the  people,  the  dissolu- 
tion of  the  ji-lngdom  and  destruction  of  the  holy  city  could 
not  be  averted.  Too  gi^eat  were  the  internal  defects  and 
corruptions,  as  these  songs  plainly  show.  Thus  the  exile  was 
brought  about,  which  had  partly  begun  long  before  the 
destruction  of  Jerusalem  ;  and  with  the  exile  first  began  that 
great  turn  in  affairs  which  could  alone  entirely  remove  those 
profound  deficiencies  of  the  whole  period. 

For  first  of  all  there  came,  along  with  the  exile,  the  deepest 
suff'ering  of  every  kind,  and  the  most  manifold  causes  united 
to  form  a  whirlpool  of  misery  whence  no  deliverance  seemed 
possible.  Already  the  forced  separation  from  the  dearest 
associations  of  the  fatherland,  and  the  holiest  associations  of 
life, — from  the  Temple, — oppressed  many  with  the  sorest  un- 
appeasable longing.  Earlier  antiquity  ever  clave  to  its  holy 
places  with  the  most  childlike  love  and  devotion,  because 
nothing  could  generally  furnish  such  inner  rest  and  serenity  as 
the  familiar  participation  in  the  sheltering  delight  and  security 
of  a  sanctuary.  (Pss.  xxiv.,  xv.,  v.,  xxvi.)  And  the  pious 
of  Israel  must  have  clung  the  more  intensely  to  the  Temple  at 
Jerusalem  the  more  purely  they  were  there  conscious  of  the 
nearness  of  the  supremely  Righteous  and  Gracious  One,  and 
the  more  closely  that  Israel  by  degrees  attached  itself  ever 

VOL.    II.  1 


2  SOXGS  OF  THE  DISPEBSIOX.    ■ 

more  universally  to  this  one  sanctuary  alone,  and  had  assembled 
its  spiritual  possessions  around  this  enclosure  alone.  The  most 
grievous  longing  for  the  distant  Temple,  inaccessible  only 
because  of  such  oppression,  and  the  most  sorrowful  complaint, 
is  found,  under  these  circumstances,  amongst  many  of  those 
first  carried  into  exile.  And  this  longing  is  all  the  greater 
the  more,  amidst  the  manifold  distress  of  their  circumstances, 
the  solace  of  the  sanctuary  is  missed,  Pss.  xlii.,  Ixxxiv.,  Ixi., 
Ixiii. ;  and  scarcely  can  we  conceive  an  elegy  nobler  in  mood, 
deeper  in  feeling  than  either  of  the  two  Psalms,  xlii.  and 
Ixxxiv. — Besides,  there  was  a  mass  of  other  suflFerings  and 
grievances,  which  in  part  are  quite  peculiar  to  the  exile,  as  the 
rude  contempt  of  the  persecuted  and  suffering  because  of  their 
very  sufferings,  scorn  of  Jahve  as  the  impotent  God  who  helps 
not  his  most  faithful  worshippers,  biting  scoffs  at  prophetic 
truth  and  influence, — injuries  in  which  frequently  Gentiles 
concurred  with  the  light-minded  portion  of  the  Israelites. 
Evidently  the  few  in  exile  had  the  chief  share  of  the  suffering 
who  maintained  most  firmly  by  word  and  deed  the  genuine  old 
religion  against  every  one.  Gentiles  and  Israelites,  amidst 
these  extreme  perplexities. 

And  in  fact  the  troubles  rush  at  times  with  such  over- 
whelming force  upon  the  faithful,  that  their  song,  incapable  of 
maintaining  a  pure  calm,  passes  at  least  transiently  into  impre- 
cation and  cursiug  (ix.  23,  29 ;  cix.  6-20) ;  as  the  like  was 
noticed  in  several  of  the  songs  of  the  preceding  cycle  (Vol.  I., 
p.  251). 

But  of  what  avail  imprecation,  glowing  longings,  urgent 
complaining  and  despondency  ?  Either  naught,  or  in  this 
very  chasm,  this  close  of  the  ancient  time,  there  must  begin 
an  entirely  new  elevation  and  the  possibility  of  a  new  and 
better  time ;  and  the  ancient  religion  of  Israel  had  still 
enough  of  undeveloped  truth  and  power-  in  itself,  to  give  to 
the  few  truly  faithful  ones  endurance  and  victory.  If  all 
external  resources  which  had   been  hitherto  trusted  in  pass 


SONOS  OF  THE  DISPERSION.  3 

away,  the  pure  and  good  temper  is  but  the  more  brightened  and 
strengthened,  and  so  is  it  with  genuine  hope  and  joyous  Sub- 
mission, Pss.  Ivi.,  Ivii.,  xxii.  If  in  extreme  need  all  the  great- 
ness and  dreadfulness  of  the  old  perversities  is  recognized  with 
a  certaiuty  which  it  is  vain  to  seek  to  shake  off, — the  sense  of 
one's  own  and  others'  sins  :  then  the  new  spiritual  life  will 
awake  with  the  greater  power,  irresistibly.  That  which  earlier 
seemed  impossible,  life  amidst  the  heathen  and  a  thousand 
corruptions  of  mankind,  thus  becomes  even  to  the  faithful 
gradually  possible  and  easy.  Indeed,  the  very  remoteness  of 
the  Temple,  and  finally  its  destruction,  now  furthers  the  truth 
which  earlier  came  to  light  (Ps.  1.)  that  the  true  spiritual  life 
and  Divine  blessedness  still  consists  in  quite  other  things  than 
Temple  sacrifices,  Pss.  xvi.,  xL,  h.,  Ixix.  But  hereby  the 
ancient  Israel  is  already  born  anew,  and  oat  of  the  midst  of  its 
fall  and  humiliation  it  gradually  rises,  ever  stronger  and  more 
victorious,  with  prophetic  intimations  against  the  heathendom 
by  whose  means  it  had  falleu,  and  looks  with  the  greater  con- 
fidence towards  its  new  and  certain  salvation,  Pss.  Ixxxii.,  xiv. 
cxx.  sqq. 

Thus  there  arise  in  exile  most  important  songs.  Many 
indeed  bear  most  obvious  traces  of  the  great  oppressive 
sufferings  in  the  sorest  time,  their  language  and  thought  is 
in  places  more  cramped,  tedious  and  spiritless,  Pss.  xvii., 
xxxviii.,  li.,  Ixix.,  cix. ;  but  often  the  deepest  thoughts  and 
most  eternal  intimations  flash  forth  with  surprise,  and  towards 
the  end  even  the  language  is  evidently  strengthened  and 
rounded  into  greater  poetical  dignity,  Pss.  Ixxxii.,  cxx.  sqq. 

We  intended  to  place  together  here  all  songs  from  the  disper- 
sion of  the  people,  including  those  which  originated  a  longer  or 
shorter  time  before  the  destruction  of  Jerusalem  in  b.c.  58G. 
But  the  fine  songs,  Pss.  Ixi.,  Ixiii.,  Ivi.— Iviii.,  which  would, 
according  to  time,  belong  immediately  to  this  place,  have  been 
already  explained  above  in  another  connexion.  The  rest  are 
as  far  as  possible  arranged  in  order  of  time,  tlic  following: 

]    * 


4  SONGS  OF  THE  DISPERSION.    . 

A.  G1-G3.     Psalms  xvii.,  xvi.,  xlix. 

We  may  easily  convince  ourselves  that  these  songs  are  of  the 
same  poet,  and  of  one  who  does  not  indeed  speak  of  the  Temple, 
but  yet  (xvi.  3)  looks  from  a  strange  land  very  wistfully  upon  the 
Israelites  dwelling  in  Kanaan.  So  great  is  their  mutual  resem- 
blance, and  their  common  difference  from  others.  In  the  lan- 
guage, comp.  "T^n  u-orhl,  xvii.  14,  xlix.  2  ;  rintz;  nS"J  xvi.  10, 
xlix.  10,  11,  comp.  ver.  20  (repeated  Ixxxix.  49)  ;  ^P  surrovnd, 
of  the  wickedness  of  many  persecutors,  xvii.  11,  xlix.  6;  ^1? 
thus  alone  and  directly  for  God,  Jahve,  xvi.  1,  xvii.  6,  which 
in  genei'al  is  rare  and  only  proper  to  certain  poets,  Pss.  Hi. 
3,  7,  Iv.  20,  the  Book  of  Job,  which  has  generally  re-intro- 
duced this  poetic  usage,  and  a  few  still  later  Psalms;  ^?,  xvi. 
2,  3,  xvii.  3,  5,  xlix.  13  :  ■?  "in  what  concerns,"  along  with 
a  proleptic  noun,  xvi.  3,  xvii.  4,  comp.  §  310  a,  and  other 
instances  of  the  kind.  Still  more  salient  is  the  resemblance 
of  the  stamp  of  the  language,  softly  flowing,  but  in  certain 
places  rising  to  a  clear  fire.  How  similar  is  the  fundamental 
tone  is  shown  very  clearly  by  the  sharpness  of  the  opposition, 
— well  conscious  of  the  inner  difference, — of  the  worldly  and 
Divine,  of  the  aims  of  the  great  mass  or  of  the  world  and  of 
those  peculiar  to  the  poet,  xvii.  2-5,  xvi.  2-5,  xlix.  7  sqq.,  the 
great  inner  anxiety  and  watchfulness  for  his  soul's  health,  along 
with  which  ho  docs  not  shun  the  stricter  trial,  xvii.  2,  xvi. 
7,  8  ;  and  the  very  singular  joy  (in  this  kind)  with  which  he 
calmly  looks  into  the  future,  xvii.  15,  xvi.  9-11,  xlix.  IG. 
But  they  lie  in  |)oint  of  time  plainly  somewhat  far  asunder  ; 
and  if  they  are,  as  it  seems  we  cannot  doubt,  of  the  same 
poet,  Ps.  xvii.  nuist  be  the  earliest. 

Ps.  xvii.  is  spoken  from  the  midst  of  the  first  vivid  fivir  of 
the  tyrants  who  persecuted  the  poet  without  cause.  The  song 
announces  itself  as  the  first  attempt  to  fly  from  the  sudden 
danger  to  .I.'ihve  aiul  I'cst   in  Iliiiu     The  ])ersecutors  belong 


SONQS  OF  THE  DISPERSION.  5 

according  to  the  clear  description,  vv.  9-1-1,  to  the  party  of  the 
heathen  and  light-minded  Israelites  frequently  elsewhere  men- 
tioned in  writings  of  this  time.  They,  merely  pursuing  plea- 
sure and  external  power,  made  no  scruple  of  falling  on  a 
peaceful,  quiet  fellow-citizen,  because  he  would  not  pay 
homage  to  their  principles  and  customs.  In  the  confusion  of 
later  relations,  such  rakes  could  often  long  carry  on  their 
practices  undisturbed  ;  in  opposition  to  the  faith  of  the  pious, 
accustomed  to  the  rule  of  righteousness,  they  seemed  to  him 
in  fullest  comfort  and  prosperity  ever  to  die  surrounded  by  the 
highest  human  conditions  of  well-being,  and  thus  to  evade  the 
Divine  justice.  How  greatly  the  more  conscientious  took 
offence  at  such  an  experience  is  plain  from  several  passages  of 
the  Book  of  Job.  Our  poet  has  also  to  contend  with  this  new 
enigma  of  the  time.  Horribly  beset  by  these  impious  ones, 
and  seeing  his  life  in  danger,  he  cries  with  animation  and 
energy  to  Jahve  for  help  against  wrong,  and  this  the  more,  as 
he  cannot  comprehend  how  such  tyrants  can  be  prosperous 
(ver.  14,  comp.  Job.  xxi.  8,  11,  and  frequently  elsewhei'e). 
And  although  he  will  not,  cannot  doubt  of  God, — but  conscious 
of  innocence,  finally  calms  and  strengthens  himself  in  hope 
by  Jahve^s  help  and  hght, — yet  it  first  costs  him  some 
struggle  to  put  away  the  contrary  picture  of  the  prosperous 
bad  man  ;  and  the  whole  song  shows  an  uncommon  surging- up 
and  straining  of  the  noble  mind,  conscious  of  Divine  leading, 
and  yet  so  unusually  suffering  and  experiencing  such  troubles, 
yea,  transports  of  grief.  The  poet  presses  back  the  enigma  as 
long  as  possible,  as  if  he  would  not  suffer  himself  to  be  thereby 
troubled.  Only,  his  first  wish  is,  may  God  hear  the  unvarnished 
right  that  is  put  forward, — He  who  alone  is  true  Judge  and 
known  of  men,  and  of  the  poet  in  particular,  who,  as  he  ever 
watches  carefully  over  his  thinking  and  doing,  does  not  fear 
Divine  trial,  vv.  1-6,  comp.  xxvi.  1,  2.  With  confidence,  there- 
fore, he  may  cry  to  Jahve,  in  the  new  and  sore  time  which 
amidst  the  increasing  frivolity  and  barbarity  of  men  the  more 


6  SONGS  OF  THE  DISPERSION.  ' 

demands  the  miglity  working  of  great  Divine  forces^ — to 
deliver  him  from  his  insolent  and  raging  persecutors  (who  are 
here  for  the  first  time  further  described)^  vv.  7-12  ;  yea, — the 
address,  after  this  long  description  of  the  wicked,  is  once  more 
finally  renewed  with  the  greater  energy — yea,  may  God  save 
him  from  enemies  whose  worldly  life  was  so  bitterly  opposed 
to  the  Divine  working  (and  here  only  the  sense  of  strangeness 
is  entirely  relieved) ;  that  the  calm,  never-failing  hope  of  the 
poet  may  be  soon  fulfilled  in  the  revelation  of  Divine  salvatiou, 
vv.  13-15.  Thus  three  strophes,  but  so  that  the  discourse  in 
its  development  and  extension  returns  twice  to  its  begin- 
ning, the  address  and  the  cry  for  help  being  twice  inter- 
rupted by  lengthy  descriptions.  Each  of  the  two  first  strophes 
has  twelve  members,  the  last,  seven ;  but  the  long  formation 
of  the  members  greatly  predominates. 

1. 

1        O  hear,  Jahve,  right,  bend  to  my  supplication. 
Observe  my  prayer — without  deceitful  lips  J 
From  Thy  throne  goes  forth  my  judgment. 

Thine  eyes  behold  rectitude ; 
Proved  hast  Thou  my  heart,  searched  me  by  night,  tho- 
roughly purified  me. 
Thou    findest   me    not    thinking    ill,    my    mouth   not 

offending ; 
worldly  deeds — no  !  through  the  word  of  Thy  lips 
I  have  avoided  the  paths  of  a  madman  ; 
5       firmly  my  steps  held  to  Thy  tracks, 
my  walk  became  not  wavering. 
I  cry  to  Thee,  for  Thou  hcarest  me,  God  ! 
bend  to  me  Thine  ear,  hear  my  speech  ! 

2. 
Show  Thy  wonder-grace.  Thou  who  helpest  faithful  ones 
before  the  rebels  against  Thy  right  hand  ! 


SONGS  OF  THE  DISPERSION.  7 

Preserve  me  as  the  little  man  of  the  eye, 

in  Thy  wings'  shadow  concealing  me, 
from  wicked  men  who  have  fallen  upon  me, 

the  deadly  enemies,  who  encompass  me, 
have  closed  their  fat  heart,  10 

with  their  mouth  speak  haughtily, 
whither  we  go,  now  surround  us, 

direct  their  eyes  through  the  land  to  strike ; 
like  a  lion  which  longs  to  rob, 

and  like  a  young  lion  sitting  lurking. 

3. 

Up,  Jahve  !  prevent  him,  strike  him  down, 

my  life  deliver  from  wicked  men  by  Thy  sword, 
from  men,  0  Jahve^  by  Thy  hand,  from  men  of  the  world, 
who  have  their  pleasure  in  life  and  whose  paunch  Thou 
fillest  with  Thy  good  things, 
who  have  sons  in  abundance  and  leave  their  substance  to 

their  children  ! — 
I — may  Thy  face  appear  in  salvation,  15 

awaking  refresh  me  at  Thy  image ! 

1.  Ver.  2  opens  the  reasons  for  the  prayer,  ver.  1,  which 
were  even  begun,  properly  speaking,  with  the  last  words  of 
ver.  1.  By  night,  ver.  3,  because  the  night  is  the  time  of 
stiller,  deeper  contemplations  and  counsels,  comp.  xvi.  7, 
iv.  5.  Yet  at  the  same  time  we  learn  from  this  that  the  poet 
composed  in  the  evening,  and  to  note  this  in  connexion  with 
ver.  15  is  very  important.  At  the  end  of  ver.  3  T*^!  is,  in 
opposition  to  the  Massor.  division,  drawn  to  the  preceding 
member,  whereby  the  sense  becomes  most  clear,  and  the 
arrangement  of  members  proportionate.  Ver.  4  runs  literally 
thus  :  in  what  concerns  the  actions  of  the  world  (^7^?  acquires 
later  the  peculiar  signification  of  men  as  they  usually  ai'o,  the 
world,  the  present  corrupted,  merely  earthly-minded  ones,  in 


8  SONGS  OP  THE  DISPERSION.- 

opposition  to  the  Divine  life,  comp.  Job  xxxi.  33,  Hos.  vi.  7 ; 
o  /c6cr/xo9,  just  so  "^(.^f  ver.  14) — I  have,  strengthened 
through  Thy  revelation,  avoided  the  tyrants'  paths,  not  pursued 
such  worldly  endeavours  as  the  tyrants  ;  rather  my  steps  held 
fast  .  .  .  — Because  of  this  sharp  opposition  "H^^  for 
^^^i?  (§  328  c)  ;  for  that  ver.  5  speaks  out  of  experience  is 
shown  by  the  entire  connexion  and  by  the  2)erf.  -I^I^J  72. 
"ip^,  however,  must  as  ''guard"  be  here  plainly  an  "avoid- 
ing,''  LXX  correctly  icpvXa^dfiTjv. 

2.  They  who  rise  against  the  Divine  right  hand,  ver.  7,  are 
precisely  the  men  of  violence,  who  out  of  self-seeking  ever 
disturb  the  Divine  order  where  they,  on  reflection,  might  see 
this  directed  against  themselves,  the  same  whom  the  suppli- 
cator,  ver.  9,  must  call  his  death-foes  (comp.  Ez.  xxv.  6,  15). 
^I?i!7,  ver.  10,  "fat''  for  a  hard  and  unfeeling  heart,  is  here 
for  the  first  time  so  used,  afterwards  repeated,  Ixxiii.  7, 
cxix.  70.  Whilst  they  from  hardness  have  shut  their  unfeeling 
heart  against  compassion,  their  haughty  mouth  is  the  more 
loudly  opened  for  abuse.  The  frequent  short  use  of  the  accu- 
sative '"l^'Q^  ver.  10,  h3nij;s:,  ver.  11,  ^ann  ^TT;  vv.  13,  14 
(§  281  (•);  is,  further,  in  this  style,  peculiar  to  the  somewhat 
more  artificial  and  elegant  expression  of  this  and  some  other 
songs  of  the  time.  Ver.  11  describes  then  plainly  how 
jealously  they  spy  through  the  whole  land  to  get  at  defenceless 
saints,  the  poet  and  others  of  his  kind,  and  everywhere  to  dog 
their  heels. 

3.  In  ver.  13  the  figure  is  at  first  plainly  retained  of  the 
lion,  ver.  12,  so  that  on  this  account  it  is  unnecessary  to  refer 
ver.  12  to  a  single  foe,  possibly  the  leader,  for  i?^"^,  ver.  13, 
stffnds  undefined,  and  therefore  generally.  "l3''Xp"^  is  thus  :  the 
likeness  thereof,  of  thisHhing,  this  appearance,  the  suftix  taken 
as  neut.  The  figure  is  only  not  carried  out  so  far  here  as  in 
the  manifestly  later  song,  x.  8-10.  Come  in  front  of  his  coun- 
tenance, already  the  enemy  comes  funning  up  like  a  raging 
lion ;    the  strong  hero  and  victor  must  throw  himself  upon  his 


SONOS  OF  THE  DISPERSION.  9 

face.  ^1^  fH,  ver.  1  i,  is  :  their  portion  is  in  life,  tliey  have  in 
life  their  share,  their  lot,  in  the  good  that  has  fallen  to  them, 
and  hence  also  their  pleasure  ;  but  in  what  the  faithful  ought 
to  have  his  part  and  his  pleasure  is  stated  in  xvi.  5  sqq.  The 
whole  description  of  these  people  bears  the  greatest  resem- 
blance to  that  in  the  Book  of  Job  xxi.  7-14  :  only  the  idea  of 
the  world  already  in  the  sense  of  the  New  Testament  is  new  in 
our  poet. — But  with  the  last  words,  ver.  15,  the  poet  mani- 
festly tears  himself  free  from  the  troublous  recollections  of 
these  prosperous  wicked,  bringing  to  his  mind  his  hope  in 
God.  But  this  hope  is  the  last  and  highest :  that  the  full 
clear  light  may  finally  shine  on  the  faithful,  or  that  the  faithful 
may  yet  behold  the  face  of  God  in  salvation,  may  in  the  behold- 
ing of  the  pure  light  enjoy  the  highest  pleasure,  as  xi.  7, 
iv.  7 ;  comp.  with  the  higher  historic  representation  of  Moses, 
Num.  xii.  8,  The  image  of  the  pure,  bright,  clear,  the  ever- 
striven  and  longed-for,  shall  finally  become  once  for  all  firm, 
and  intense  to  the  mind  of  the  faithful,  he  shall  once  for  all 
seize  it,  so  as  from  that  moment  onwards  eternally  to  hold 
it,  and  eternally  refresh  himself  by  it.  The  countenance,  or 
rather  the  image  of  God,  therefore,  shall  he  behold  (so  far  and 
in  the  way  in  which  a  human  being  can  do  this).  This  funda- 
mental view  of  Hebrew  antiquity  seeks  in  this  later  time, 
because  the  unsettlement  of  all  external  possessions  and  of  the 
sensuous  life  itself  was  ever  more  certainly  recognized,  a  still 
higher  or  clearer  expression.  The  spirit,  becoming  conscious 
of  its  inward  force  and  stability,  strives  to  raise  itself  above  the 
appreciation  of  all  earthly  possessions,  even  of  the  sensuous  life, 
and  the  purest  intimation  of  true  immortality  which  man  cannot 
lose,  powerfully  emerges,  as  we  see  still  more  plainly  in  our  poet 
in  the  following  song,  xvi.  9-11.  It  might,  indeed,  now  appear 
as  though  at  least  in  the  present  song,  so  strong  on  the  whole, 
and  particularly  in  the  short  final  word,  this  wondrous  new 
thing  does  not  yet  appear,  but  as  if  the  poet  here  hopes  still 
simply  for  the  highest  in  the  earthly  life,  and  the  more  zca- 


10  SONGS  OF  THE  DISFEESION.    ' 

lously,  tlie  sooner  and  the  more  certainly.  In  the  evening  (for 
it  is  an  evening  song,  ver.  3)_,  lying  down  amidst  a  thousand 
dangers,  he  yet  hopes  on  awaking  to  refresh  himself  with  the 
Divine  image,  then  already  so  to  have  received  the  Divine 
salvation  and  light,  that  he  may  feel  himself  entirely  irradiated 
and  seized  by  the  sublime  picture  as  of  the  countenance 
of  God.  Comp.  what  is  feebler  but  similar,  iv.  9.  Of  an 
awakening  after  death,  which  at  the  first  glance  by  no  means 
suits  in  this  connexion  the  order  and  clearness  of  the 
thoughts,  the  poet  cannot  apparently  here  be  thinking.  But  it 
must  be  borne  in  mind  that  our  poet,  considering  his  age,  may 
very  well  have  read  the  Book  of  Job,  and  have  accepted  its 
true  meaning.  In  that  case,  such  higher,  bright  hopes,  were 
not  so  strange  to  him  that  he  could  not  even  here,  after 
the  outbreak  of  stormy  passions  at  the  view  of  the  present 
world,  have  been  able  to  quell  the  storm  of  his  bosom.  And 
precisely  in  proportion  to  the  sharp  distinction  in  his  contem- 
plation of  the  world  as  possibly  entirely  separate  from  God  and 
opposed  to  Him,  does  he  consequ:ontly  flee  at  the  ^end  to  the 
Divine  eternity  alone.  Moreover,  it  is  the  same  poet  whom 
we  retrace,  as  already  become  fully  familiar  with  such  higher 
thoughts,  in  Ps.  xvi. 

For  how  far  from  fruitless  the  urgency  of  the  preceding 
Psalm  had  been,  is  shown  by  nothing  more  clearly  than  by 
Ps.  xvi.  Hardly  can  true  resignation,  conscious  of  itself,  to 
the  will  of  Jahve,  be  more  complete;  quiet,  soft  contentment, 
and  inner  serenity  in  spite  of  all  life  dangers  and  of  the  evil 
example  from  without,  more  noble,  true  hope,  clearer  and  more 
sublime  than  we  here  see,  all  this  as  at  a  single  stroke  appear. 
Here  is  from  the  first  iio  revolt,  no  fear,  no  sore  struggle  any 
longer.  The  serene  splendour  of  a  higher  peace  and  the 
hearty  intensity  of  a  completed  life-experience  rises  above 
everything.  And  if  one  would  learii  upon  what  ground  the 
dependence  of  the  true  saint  of  those  times  in  Jahve  rests,  let 


SONGS  OF  THE  DISPERSION.  11 

this  Psalm  be  pondered,  and  let  it  bo  seen  liow  tho  poet 
becomes  conscious  of  his  trust  in  Jahve,  because  he  in  Jathve 
alone — in  His  revelations  and  in  remembrance  of  Him — finds 
an  invincible  spring  of  clearness,  joy,  hope,  and  consolation. 
For  if  the  religion  of  Jalive  is  distinguished  from  all  others  by 
clearness  and  truth,  if  God  is  known  and  felt  in  it  in  His 
spirituality  as  nowhere  else, — then  he  who  wholly  devotes 
himself  to  it  and  is  ever  anew  stimulated  by  it,  must  become 
ever  clearer  in  himself,  ever  more  related  to  spiritual  blessings. 
Thus  we  here  see  the  poet  already  at  that  high  stage  when  he 
feels  alone  in  Jahve  and  the  possession  of  Him  His  highest 
good  and  his  true  delight  and  hope,  overcoming  in  this  blessed 
state  with  equal  calmness  the  evil  example  of  those  hastening 
to  idolatry,  as  in  this  hope  under  all  sufferings  (probably  he 
suffered  at  that  time  frojn  severe  illness,'  w.  1,  9)  unwearied 
and  undistressed, — in  Divine  joy  experiencing  that  if  his  spirit 
be  ever  with  God,  as  he  feels  that  it  is,  God  will  send  him 
no  true  sorrow,  but  will  preserve  and  save  him  among  all 
dangers,  even  in  the  midst  of  death.  Therefore,  as  there  is  in 
the  poet's  soul  but  one  great  passion,  the  song  also  is  but  one 
gentle  flowing  gush,  without  storm,  or  harsh  ti'ansitions,  whilst 
the  inner  fire  gradually  glows  and  kindles.  After  a  brief  very 
subdued  cry  for  protection,  ver.  1,  there  is  developed  as  the 
most  important  theme,  the  consciousness  of  the  suppliant, — to 
possess  Jahve  is  the  highest  good,  vv.  2-8,  whence  also  the  true 
hope  in  Jahve,  glancing  tranquilly  over  all  times  and  fortunes 
— because  He  is  infinitely  rich  in  grace  and  salvation,  vv.  9-11. 
The  cry  for  help  therefore  scarcely  gains  strength  in  the  presence 
of  the  predominant  blessed  consciousness  and  serene  hope. 

Again,  the  structure  of  the  strophes  reveals  the  blessed  rest 
and  evenness  of  mood  out  of  which  the  short  and  yet  inwardly 
full  song  flows  j  three  strophes,  each  of  eight  lines,  the  last  only 
shorter  by  one.  The  long  formation  of  the  lines  prevails  hero 
as  in  the  preceding  song. 


12  SONQS  OF  THE  DISPERSION. 

L 

1  Preserve  me,  God^  for  I  trust  in  Thee. — 

I  say  of  Jalive  :  my  Lord  art  Thou, 

Thou  art  my  highest  good  ! 
The  saints  who  are  in  the  land, 

and  nobles  who  have  all  my  love — 
many  are  their  idols,  they  exchange  strange  ones 

— they,  whose  bloody  libation  I  will  not  sacrifice, 

nor  take  their  names  upon  my  lips. 

2. 

5  Jahve  is  the  portion  of  my  substance  and  cup  ; 

Thou  art  the  possession  of  my  lot ! 
lines  fell  to  me  in  the  fairest  spot, 

and  my  heritage  also  pleased  me  well, 
I  bless  Jahve  for  the  way  He  hath  counselled  me, 

through  nights  also  my  reins  warned  me ; 
I  have  set  Jahve  before  niQ  continually  ; 

when  He  is  at  my  right  hand,  I  waver  noi. 

3. 

10  Therefore  my  heart  rejoices  and  my  spirit  exults  ! 

my  body  also  will  dwell  in  quiet ! 
For  Thou  will  not  leave  my  soul  to  hell, 

nor  suffer  Thy  pious  ones  to  see  the  grave ; 
wilt-  teach  me  the  way  of  life  ; 

fulness  of  joy  is  before  Thee, 
pleasures  in  Th^A  right  hand  ever ! 

1.  Yer.  2.  Many  ancients,  Symm.,  Targ.,  llieron.,  translate 
my  substance  is  not  without  Thee  or  outside  of  Thee.  It  might 
be  supposed  they  read  ^''jT.?  :  ^  ''^>  I'^ut  there  is  no  ground  for 
this.  "^^  must  therefore  here  denote  "  over  and  beyond 
something,^'  therefore  not  touching  it,  remaining  without  it,  as 
Gen.  xlviii.  22,  §  21  7  /.  and  ely,  Gr.  ar.  ii.,  p.  81,  Sur.  xvi.,  109, 


SONGS  OF  THE  DISPERSION.  13 

clearer  in  a  somewhat  diflferent  way,  "^22  7V  before  a  person,  so 
not  touching  him,  but  rather  obscuring  him  and  thrusting  him 
back,  i.e.,  outside  of  him,  beyond  of  him,  Ex.  xx.  2,  Trapa 
with  the  accusative. 

I'o  other  Israelites,  indeed,  proceeds  the  poet  witli  grief, 
ver.  3,  other  gods  are  endeared,  and  they  of  horrible,  bloody 
religions  {e.g.  of  Moloch,  as  is  well  known  from  history).  But 
he  finds  alone  in  Jahve  his  joy  and  delight  and  feels  the 
possession  of  Him  or  confidential  relation  with  Him  his  highest 
good.  This  is  plainly  the  connexion  in  the  main.  As  the  poet 
cannot  avoid  touching  on  this  opposition  of  the  time — this 
seems  most  pi'ofouudly  to  distress  him,  that  the  very  Israelites, 
who  ought  to  be  the  saints  and  pass  for  such  (Ex.  xix.  6, 
Deut.  xxxiii.  3,  Ps.  xxxiv.  10,  Dan.  viii.  24,  xii.  7),  the  noble, 
princely  men,  whom  he  especially  so  intensely  loves  (comp. 
1.  5  ;  Jer.  i:i.  15)  that  even  these  begin  to  betake  themselves 
increasingly  to  heathenism.  Hence  the  names  of  honour  with 
which  he  comes,  ver.  3,  to  their  mention,  and  which  so  far  are 
not  utterly  unsuitable  since  the  corruption  is  beginning,  not 
yet  completed.  So  :  in  what  concerns  the  saints  {i.e.,  Israelites) 
u'ho  are  in  the  land  (whence  it  obviously  follows  that  the  poet 
at  that  time  lived  outside  Kanaan,  and  therefore  in  exile)  and 
the  nobles  (perhaps  precisely  the  princes  for  the  most  part)  on 
tvhom  all  my  j^leasnre  depends  (on  "^l^"?^  ^  332  c)  :  their  idol- 
images  mnltiphj,  strange  gods  they  exchange  instead  of  Jahve,  a 
wretched  barter  !  as  it  is  expressed  further,  vv.  o  sqq.  Thus 
the  figure  of  the  jjossession  is  retained  from  v.  2  to  0.  "^HS 
signifies  readily  of  itself  when  religion  is  spoken  of,  idols  (Ex. 
XX.  3,  Isa.  xlii.  8),  and  the  indefinite  sing,  of  this  word  appears 
also  elsewhere  for  our  indefinite  ylur.  §  310  a.  The  last  two 
clauses,  ver.  4,  appear  most  readily  to  be  understood  as 
relating  to  the  gods  just  named,  so  that  the  full  opposition 
only  follows  in  ver.  5,  these  subordinate  propositions  merely 
incidentally  prepare  for  it ;  for  the  poet  loves  such  longer 
evolutions,  xvii.  M..    Tli:it  the  suflix  of  Cn^rp3  is  to  be  referred 


14:  S0NQ8  OF  THE  DISPERSION.     . 

to  the  idols  is  clearly  shown  by  the  corresponding  ^f^"^^^, 
because  the  poet  can  only  mean  he  would  not  pollute  himself 
by  the  solemn  utterance  and  laudation  of  the  names  of  the 
idols  at  their  sacrificial  feasts.  mn!i2?  must  therefore  =  2"*^^??? , 
perhaps  the  former  plays  with  the  signification,  "  griefs, 
delusions/^  as  the  false  gods  are  elsewhere  frequently  named 
in  many  applications.  Am.  ii,  4.  The  attempt  to  explain  "  they 
must  ever  increasingly  suffer  sorrows  (sufferings)  and  therefore 
they  hasten  (from  "in?a  hasten)  to  the  idol-worship/' — whereby 
the  name  "  saint/'  ver.  3,  would  be  yet  more  readily 
intelligible, — breaks  down  under  too  great  difficulties,  for  the 
transition  would  be  too  harsh  and  short  even  for  this  poet, 

2.  The  opposition  of  the  poet  to  that  last  said  is  so 
thoroughly  understood  of  itself  and  is  from  his  first  word 
onwards,  vv.  1,2,  so  clearly  indicated,  that  he,  in  the  beginning 
of  the  second  strophe,  ver.  5,  even  without  any  word  of  an 
opposition,  immediately  continues  to  make  further  plain  the 
good  which  to  him  is  the  only  highest  good.  But  also  the 
figure  itself  of  the  highest  good  lies,  from  that  very  first  word, 
ver.  1,  so  near  to  him,  and  governed  already  the  whole  first 
strophe  so  strongly,  that  it  cannot  but  recur  here,  and  be  ever 
more  widely  extended  in  its  entire  significance.  On  the  division 
of  the  conquered  land,  the  property,  according  to  the  number 
of  the  conquerors,  is  divided  into  like  parts,  measured  with 
lines  and  distributed  by  lot, — so  that  to  the  one  a  less,  to  the 
other  a  more  fruitful  and  pleasant  heritage  falls.  But  in  the 
overflowing  fulness  of  blessed  thoughts  and  words  of  the  .poet, 
there  mingles  with  this  predominant  figure,  vv.  5,  6,  of  the 
property  in  land,  in  the  beginning  the  similar  one  of  the  cup, 
the'contents  of  which  the  house-father  holds  out  to  every  guest 
according  to  his  proportion,  xi.  G.  Yet  the  first  figure  only,  as 
that  alone  predominating  from  the  beginning  of  the  song 
onwards,  is  here  also  further  maintained, /a/iyt' is  the  portion  of 
my  substance  and  cupj  i.e.,  the  good  and  the  enjoyment  which 
fell  to  my  share  as  in  the  heritoge  wliich  fell  to  me,  or  in  the 


SONGS  OF  THE  DISPERSIOX.  15 

cup  held  out  to  me.  The  ^7  r'^  forces  its  way  in  from  the  maia  ' 
figure.  The  'H'''?"!^  cannot  bo  part.  act.  Qal.  To  punctuate 
■q^'Xiin  is  (§  151  a)  impossible.  But  to  the  connexion  and  to 
the  completion  of  the  figure  it  suits  rather  to  take  it  as  an 
abstract  substantive,  §  156  e.  The  sense  is  then  simple  :  Thou 
art  to  me  a  possession  or  heritage,  as  if  fallen  to  me  by  a 
fortunate  lot,  on  account  of  which  figure  of  the  lot,  it  runs  in 
ver.  6  :  lines,  meaning  cords,  fell  to  me,  as  the  lot  by  chance 
falls,  and  actually  also  oni/  heritage  pleased  me  well ;  for  the 
ron2  may  be  regarded  most  aptly  according  to  the  connexion 
of  the  language  as  abbreviated  from  "^O^na  just  as  this 
poet  dialectically  says  ^1''?^,  ver.  2,  for  "O"  (§  .190  d). 
But  the  whole  figure  of  the  property  fallen  to  him  is  the 
more  appropriate  because  the  Divine  grace  is  ever  the  first 
to  arouse  and  awaken  man,  thus  anticipating  him  ;  especially 
in  the  community,  where  higher  truths  as  already  given 
and  known  meet  the  individual.  But  the  poet  is  willingly 
followed,  he  feels  also  in  himself  the  Divine  operation, 
to  him  Jahve  remains  no  dead  property,  but  has  become 
something  beloved  and  dear ;  because  he  feels  Jahve's  voice 
working  in  him  to  his  own  salvation, — continually  ui-ging  and 
exhorting  him,  and  thus  he  blesses,  as  it  is  further  expressed, 
vv.  7,  8,  Jahve,  as  his  oracle,  ever  living  in  him,  with  whose 
clearness  and  desired  continuance  he  cannot  waver.  On  V^^, 
comp.  Isa.  viii.  11,  the  "'?''!  only  expresses  the  same  thing 
more  strongly,' — namely,  how  powerfully  the  oracle  awoke  in 
him,  ever  urging  him  through  the  night.  But  how  this  is 
possible  is  then  explained  with  brevity  and  aptness  by  the  first 
member,  ver.  8.  But  the  golden  words,  ver.  7,  arc  only  fully 
understood  when  we  reflect  that  "^^^  here  (§  333  a)  denotes 
how  and  governs  all  the  following  words  :  I  hlcss  Him  for  the 
way  in  which  He  has  counselled  me, — how  even  nights  through 
my  reins,  as  awoke  and  led  by  Him,  warned  me  not  to  do  the 
seductive  evil,  3,  4.     Comp.  also  similarly  Ps.  xl.  7. 

3.  The  hope,  or  rather  in  the  first  instance  only  its  exprcs- 


16  SONGS  OF  THE  DISPERSION. 

sion,  vv.  9-11,  now  surpasses  by  so  much  more  that  wherewith 
the  preceding  Psalm  closed,  as  this  whole  later  Psalm  stands 
higher.     'J'he  truth  has  here  unfolded  out  of  thai  small  germ 
wherein  it  there  lay  closed,  and  come  to  its  full  blossom ;  and 
there  is  hardly  to  be  found  a  more  beautiful  or  clearer  decla- 
ration concerning  the  whole  future  of  the  individual  man  than 
the  present.     For  the  calm  glow  of  the  highest  inner  expansion 
and  serenity  here  lifts  the  poet  far  above  all  the  future  and  its 
menaces,  and  it  stands  clearly  before  his   soul    that  in   such 
continued  life  of  the  spirit  in  God  there  is  nothing  to  be  feared, 
neither  pains  of  the  flesh  (body)  nor  death ;  but  where  the  true 
life  is  there  also  the  body  must  finally  come  to  its  rest ;  because 
deliverance  also  of  the  soul  from  the  grave  is  possible  through 
him  who  wills  only  life,  with   whom   infinite  joy  and  delight 
stand  ever  ready  that  He  may  lavish  them  on  whom  He  will. 
When  such  hints  and  ideas  of  the  true  life  come  forth, — then 
in  fact  the  veil  of  the  whole  future  of  the  individual  becomes  so 
far  lifted,  and  true  hope  is  as  clearly  dispensed  as  is  possible 
without  using  new  figures.     There  is  far  from  being  dogma  as 
yet  here,  and  of  the  immortality  of  the  spirit  there  appears 
here  certainly  the  true  anticipation  and  necessity,  but  not  yet 
so  ready  and  firm  a  conception  with  such  enthusiastic,  rapturous 
pictures  as  later.     But  this  is  precisely  the  noble  feature  :  that 
we  thus  see  in  some  songs,  the  higher  intimation  in  its  self- 
necessitated  formation  and  rise,  spring  forth  for  the  first  time. 
For  when  it  is  most  recent,  when  it  is  obtained  in  struggle  and 
strain  as  the  prize  of  the  sorest  conflicts,  there  it  is  freshest, 
there  its  essence  is  most  necessarily  formed,  there  the  germi- 
nating revelation  is  purpst  and  clearest,  still  without  disguise 
and  .without    exaggeration,   without  gloom    and  superstition. 
Comp.  xlix.  IG,   Job  xix.^6,  27,  and  in  its  beginning  already 
above,  xxxvi.  10,    as  well  as  Prov.  xii.  28. — The  plur.  *7'»TDn 
in  the  K'tib,  ver.  10,  is  not  incorrect,— probably  the  original 
reading:  for  the  language  may  hero  at,the  end  very  well  pass 
over  into   gtMiorality,  l)ccause  the  truth   does  not  hold    "-ood 


.      ,  SOXaS  OF  THE  DISPERSION.  17 

merely  of  the  individual  poet,  and  likewise  passes  in  tlio  latter 
half,  ver.  11,  into  generality. 

And  finally,  the  poet  in  Ps.  xlix.  becomes  even  the  inspired 
teacher  of  this  (at  that  time)  still  unusual  higher  view  of 
life.  This  extremely  important  song  forms  a  certain  contrast 
to  the  above  explained  Ps.  i.  For  the  simple  teaching  of  that 
Psalm  did  not  always  suffice.  Experience  seemed,  in  the 
confusion  of  things  during  the  seventh  and  sixth  centuries, 
soon  to  show,  on  the  contrary,  even  more  certainly  and  univer- 
sally, that  might  and  good  fortune  stood  at  the  command  of 
godless  and  oppressive  men.  Divine  justice  and  equity  in 
human  affairs  seemed  ever  to  tarry  or  utterly  to  pass  awav. 
The  firmer  the  hope  among  the  faithful  of  a  great  and  speedy 
Divine  judgment  had  become,  the  greater  the  despondency 
even  of  the  more  conscientious  at  its  delay.  Here  was  a  hard 
riddle  imposed  by  the  time,  and  no  true  rest  was  possible 
until  a  new  light  had  dispersed  this  thick  darkness.  But  as 
the  solution  of  the  enigma  could  only  come  to  pass  by  means  of 
a  penetration  into  the  inner  nature  of  dark  things,  the  severity 
of  the  time  now  forced  several  spirits  to  pierce  through,  in  this 
sphere,  the  external  show,  by  deeper  insight  into  the  true  and 
necessary,  in  order  that  in  the  midst  of  the  dread  view  of  the 
enduring  power  of  vain  men  they  might  draw  from  a  closer 
consideration  of  its  nature  comfort  both  near  and  safe.  One 
of  these  is  the  author  of  this  Psalm.  While  he  sharply 
contrasts  the  outwardly  splendid  life  and  proud  pomp  of  the 
mighty  and  rich,  but  corrupt  ungodly,  with  their  inward  state 
and  their  hopelessness  in  death,  and  reflects  that  they  with  all 
earthly  treasures  and  joys  can  purchase  no  serenity  in  God, 
and  no  deliverance  from  dreaded  death,  their  fate  must  justly 
present  itself  to  him  as  the  more  mournful  and  the  less 
deserving  of  envy,  the  more  horrid  and  painful  this  contrariety 
between  the  inner  and  outer  in  them  may  by  themselves  be 
felt;  and  the  more  certainly  the  pious  man  feels  that  he,  even 

VOL.  II.  2 


18  SONGS  OF  THE  D18PEBSI0K. 

if  lie  is  bare  and  empty  of  all  these  external  goods,  has  yet 
an  inward  imperishable  and  eternal  good,  consoling  and 
strengthening  him  in  all  times  and  circumstances,  even  in 
the  approach  of  death  not  forsaking  him  (ver.  16,  comp. 
p.  16).  Thereby  the  ancient  hope,  e.g.,  that  the  just  shall  at 
last  ever  rule  again,  is  not  removed  (see  on  the  contrary, 
ver.  15),  but  loses  the  trouble  and  disquiet  readily  attaching 
to  it,  whilst  thus  attention  is  drawn  before  all  to  the  inward 
life.  The  poet  having  thrown  this  deep  glance  into  the  true 
principle  of  nobiHty,  and  the  glory,  outlasting  all  external 
changes,  of  the  human  spirit  that  rests  in  God,  and  having 
so  clearly  recognized  the  difference  of  external  and  internal 
goods,  feels  himself  not  merely  free  from  all  earlier  fear  and 
unrest  in  a  sore  time,  but  also  so  full  and  inspired  with  the 
truth  breaking  forth  in  him  afresh  with  power  and  light,  that 
giving  way  to  an  inner  impulse,  he  stands  forth  as  its  bold 
teacher  and  interpreter,  and  here,  even  to  the  great  mass,  yea, 
to  all  without  distinction,  resolved  to  impart  his  insight, — he 
begins,  with  art  and  selection,  a  didactic  song,  serious  where 
the  matter  demands  it,  castigating  folly  with  fine  scorn.  But 
the  proper  feeling  of  the  poet,  newly  enlightened  by  this 
truth,  is  still  so  fresh  and  living,  that  the  language  proceeds 
with  genuine  lyric  power  from  him,  and  he  makes  himself 
so  far  in  thought  the  type  of  all  faithful  ones.  Thus  the 
didactic  song,  after  a  dignified  preparation  for  the  well-con- 
sidered object,  in  a  preliminary  strophe,  vv.  2-5, — is  executed 
in  two  nearly  uniform  strophes  ;  whilst  the  description  in  the 
midst,  along  with  a  main  kernel-saying  expressing  the  whole 
in  brevity  with  shar*^  and  sufficient  force, — only  rests,  to  begin 
again  with  new  energy  and,  after  complete  exhaustion  of  the 
thought,  to  return  to^the  above  leading  proposition,  vv.  6-13 ; 
14-21.  The  verse-structure  is,  as  becomes  so  subtle  a  didactic 
song,  very  pleasing  and  light.  Each  strophe  of  sixteen 
members,  the  first  as  a  mere  prehide  of  only  half  the  extent, 
but  all  the  lines  so  arranged,  that  the  long  structure  seems 


SONOS  OF  THE  DlSPEn^WN.  1 9 

intentionally  avoided.  But  to  tliis  elegant  (as  is  best  in  a 
didactic  song)  and  throughout  uniform  structure  corresponds 
finally  also  the  didactic  verse  with  its  two  members ;  and 
almost  in  all  these  particulars  this  song  yields  fairly  the  direct 
contrast  to  Pss.  xlii,,  xliii. 

1. 
Hear  this^  all  ye  peoples,  "  2 

hearken  all  world-inhabitants, 
sons  of  men  as  well  as  heroes'  sons, 

rich  and  poor  together  ! 
wisdom  shall  my  mouth  speak, 

my  heart's  sense  is  insight ; 
will  bend  my  ear  to  the  proverb-song,  5 

open  with  the  either  my  didactic  word  : 


Why  should  I  fear  because  the  evil  one  rules, 

because  sin  of  the  lurkers  surrounds  me, 
of  them  who  build  upon  their  substance, 

boast  of  the  fulness  of  their  riches  ? 
but  safely  none  will  buy  himself  free, 

nor  give  to  God  his  ransom 

— for  so  dear  is  the  ransom  of  the  soul 
that  it  fails  for  ever — 
that  he  may  live  yet  further,  1 0 

not  to  see  the  grave  : 
no,  he  will  see  it !  wise  men  die, 

together,  fool  and  simpleton  perish, 

leave  to  others  their  substance, 
no,  their  grave  their  eternal  houses  are, 

their  seats  for  generation,  generation, 

— they  who  were  everywhere  extolled  ! 
And  man  in  ^om2'>  hut  xoithout  innight 

is  like  to  cattle,  so  they  iicrish  ! 

2  * 


20  SONGS  OF  THE  DISPERSION.' 

3. 

This  is  their  way  who  have  folly, 

and  after  them  of  those  who  love  to  say  the  like. 
15         like  to  the  flock,  destined  to  the  pit,  deatk  shall  pasture 

on  them, 

and  just  men  lord  it  over  them  ; 
soon — so  must  their  beauty  rot,    ■ 

hell  becomes  their  abode. 
But  God  will  redeem  my  soul 

from  the  hand  of  bell,  when  it  seizes  me. — 
Fear  not  when  any  becomes  rich, 

when  his  house's  might  increases  : 
for  all  that  he  takes  not  with  bim,  dying, 

not  after  him  does  bis  power  go  down ; 
though  then  in  bfe  he  bless  his  soul, 

and  men  praise  thee  that  thou  doest  good  to  thyself : 
20         it  will  come  to  the  race  of  his  fathers 

till  the  light  is  seen  no  more  ! 
And  man  in  pomp  but  without  insujht 

is  like  to  cattle,  so  they  perish  ! 

1.  On  ver  3  comp.  above  Ixii.  10 ;  the  doubled  C?  must  here 
plainly  put  contrasts  on  one  level,  and  cannot  here  be  simply 
repeated  in  a  merely  rhetorical  way  as  Judg.  v.  4 ;  Job  xv.  10. 
The  poet  does  not  shun  then  to  call  even  those  to  his  song 
whom  his  bitter  censm-e  must  strike,  the  potentates.  But 
also  the  poet  would  turn  his  whole  attention  to  the  beautiful 
production  and  presentation  of  the  deeply  meditated  material, 
turn  his  ear  to  proverbial  poesy,  in  order  to  watch  for  the  most 
suitable  form,  ver.  6,  similarly  to  the  former  poet,  Ps.  xlv.  2. 

2.  The  connexion  of  thoughts  of  the  first  greater  strophe  is 
simple  :  why  fear  before  the  power  of  the  evil  man,  vv.  6-7, 
since  he  with  all  treasures  and  all  pride  tlierein  cannot  redeem 
himself  from  death,  because  he  has  not  the  incorruptible  God, 
exalted  over  all,  for  his  friend,  w.  8-12.    Therefore  it  must  be 


SONOS  OF  THE  DISPERSION.  21 

said :  men  who  glitter  in  the  highest  splendour^  but  with  thi3 
are  devoid  of   (higher)    insight,  therefore   know  not   how  to 
protect  and  preserve  themselves,  because  surrendered  to  blind 
chance  and  death,  are  in  fact  like  to  stupid  cattle,  e.g.,  well- 
fattened  young  bullocks,  which,  in  spite  of  their  fine  form  and 
great  strength,  are  strangled  by  wiser  hands,   and  merit  no 
better  fate,-— and  this  becomes  the  kernel-saying  of  the  song, 
ver.  13.      The  clause— Vl?f,  ver.  6— depends  on  'a'2  (^  333  h). 
Ver.  8,  nw  in  this  connexion  cannot  possibly  be  ''brother;" 
for  it  comes  to  this,  that  no  one  can  redeem  himself ,hecsi\ise 
every  proud  man  stands  nearest  to  himself  alone,  and  seeks 
only   to   save   himself,   which    all   the  following  presupposes ; 
also  it  is  always  elsewhere  expressed  1"*nw  with  tt?"'S  in  the 
signification  brother-,  for  the  words  Ezek.  xviii.  18  are  of  another 
kind.     Nothing  appears  here  so  clear  as  that  ns  is  but  another 
form  (as  Ezek.  xviii,  10,  xxi.  20)  or  rather  false  rendering  for 
"n^,  comp.  ver.  16,  according  to  which  it  then  becomes  necessary 
to  read  "^If  \     The  second  member  explains  it :  God  can  be 
corrupted  by  the  treasures  of  no  man, — none  can  give  Him,  if 
in  danger,   ransom-money  for  his  life.      But  if — in  an  inter- 
mediate clause  it  is  almost  ironically  explained — God  stands 
generally  so  high  above  men,  that  these,  even  if  it  were  allowed, 
could  not  with  all  their  treasures  give  a  ransom  sufficient  for 
Him, — so  that  it  must  necessarily  for  ever  cease,  fail  because 
of  the  too   great  cost   (the  C"  in   nW'.2   as  iv.  6);  ver.   10  is 
then  the  true  continuation  to  ver.  8,  comp.  §  347  a,  and  above, 
Ixxii.  13-15.*    Sharper  contrast,  ver.  11  :  if  wise  men  even  die 
(but  how  in  the  spiritual  sense  otherwise  than  fools,  is  very 
beautifully  explained  presently,  ver.  16),  how  much  more  fools  ! 
But  were  ^^'^P,  ver.  12,  "their  inward  part,'^  the  sense  must 
be  :  "  their  heart,  their  mind,  their  opinion  is,  their  houses  would 
be  everlasting,"  to  which  then  ver.  13   suited,  in  the  sense: 

*  How  far  the  language  may  be  here  used  of  au  atonement-fine  or  weregelt,  even 
in  reference  to  God,  is  well  explained  from  the  Gentile  customs,  as  tlie  Kgyptinii 
iu  Ilerodot.  ii.,  65,  comp.  Diod.  Sic.  Hist.,  i..  83. 


22  SONQS  OF  TEE  DISPERSION. 

but  man  remains  not  in  pomp.  But  to  begin  witb  the  last,  this 
sense  would  be  here  plainly  false ;  for  thus  the  comparison 
with  dumb  cattle  is  not  apprehensible ;  the  kernel-saying  must 
stand  for  itself  and  essentially  run  as  in  ver.  21_,  so  that  a  '"! 
more  or  less  may  be  found,  but  the  sense  must  not  sub- 
stantially be  changed.  In  short,  ver,  13  is,  after  ver.  21, 
unquestionably  amended  by  1"*:n\  This  granted,  then  the 
above  explanation  of  ver.  12  is  not  appropriate,  and  moreover 
would  be  in  itself  very  strange  and  false.  For  ^"^Ip  or  CttJ^3 
does  not  thus  appear,  there  is  no  question  of  the  duration  of  the 
houses,  i.e,  of  the  dwellings,  and  the  last  member  would  be  super- 
fluous. According  to  the  old  translation,  cn~ip  is  unquestionably 
=  D"i2p,  whether  it  be  exchanged  by  the  poet,  or  rather  by 
copyists ;  for  the  whole  Psalm  has  an  unusually  corrupt  text ; 
comp.  Koh.  xii.  5.  More  might  be  said  for  this,  but  this  may 
suflHce. 

3.  The  last  strophe  proceeds  from  this  equally  dreadful  and 
instructive  end  of  the  fools,  and  all  who  in  the  future  follow 
their  words  and  habits  of  tliought,  w.  14,  15,  but  only  the  more 
briefly  to  set  over  against  this  the  blessed  end  of  the  faithful, 
ver.  16;  and  thus  concludes  with  energy,  recurring  to  the 
beginning  and  end  of  the  first  strophe,  vv.  17-21.  Ver.  15  is 
divided  quite  against  the  Massor.  accentuation,  and  v'*i2Tp  or 
,^2^a  read  as  =^^2T.  But  as  the  shepherd  drives  the 
unwilling  flock,  which  is  already  destined  to  the  pit,  =  to  death 
(n'^tZ?),  xliv.  12,  23,  death  rules  over  them,  without  their  being 
able  at  all  to  resist  his  power,  comp.  on  the  other  hand 
Hos.  xiii.  14,  and  here  immediately  ver.  16;  in  addition  to 
this  ver.  16,  above,*  xvi.  9-11,  and  as  a  more  ancient  con- 
tinuation, Hos.  xiii.  14,  and  legend.  Gen.  v.  24.  On  ver.  19 
comp.  the  further  description  of  such  a  scene,  Luke  xii.  19,  20. 
On  this  "^S  see  §  362  &.*     But  it  is  quite  to  the  purpose  that 

*  1  will  not  now  further  speak  of  this  Psalm, — in  our  days  much  tormented  and 
quite  unucccsbarily,  since  till  that  is  above  set  forth  iw  refuted  by  uobody.  Comp. 
the  Jahrbb.  dcr  Bibl.  nim.,  v.,  p.  255;  xi.,  p..  308. 


SONQS  OF  THE  DISPERSION.  23 

the  poet  towards  the  end  of  his  didactic  word,  v.  19  h,  for  once-- 
interrupting  the  ordinary  calm  of  didactic  speech,,  addresses 
the  listener  himself.  This  once  occurs  to  him  as  in  the  zeal  of 
his  discourse^  but  immediately  and  properly  he  returns,  ver.  20, 
back  to  the  more  tranquil  language,  and  completes  what  he 
had  begun,  v.  19  a,  to  say  concerning  the  soul  of  such  men. 
Ver.  15  &.  The  Messianic  hope  flashes  through. 

64,  65.     Psalms  xlii. — xliii.  and  Psalm  lxxxiv. 

evince  themselves,  by  the  stamp  of  the  language,  by  arrangement 
and  art,  by  the  ebullient  fulness  of  strange  figures,  finally  by 
higher  softness  and  tenderness  of  thought,  to  be  so  similar,  and 
yet  of  the  two  songs  each  is  so  thoroughly  original,  and  neither 
has  proceeded  from  imitation  of  the  other,  that  we  are  brought  to 
the  view  that  both  belong  to  the  same  poet.  And  on  comparison 
it  is  readily  deduced  that  Pss.  xlii. — xliii.  inust  be  the  earlier  by 
a  wide  space  of  time.  But  that  the  poet  is  a  king  driven  into 
exile,  is  clear  from  lxxxiv.  10  (comp.  xxviii.  8)  ;  and  from 
xlii.  5  it  follows  at  least,  not  in  contradiction  with  this,  that  he 
was  once  a  very  conspicuous  man  in  Jerusalem  who  led  the  festal 
train  that  yearly  journeyed  to  the  Temple.  But  we  know  of  no 
king  who  before  the  destruction  of  Jerusalem  was  led  over  the 
Northern  Jordan  (xlii.  7)  into  exile,  except  Jechonja,  a  not 
inconsiderable  man,  according  to  Jer.  xxiii.  28,  29,  who  after 
long  sojourn  in  exile  finally  again  comes  to  honour,  2  Kings 
XXV.  27.  If  these  songs  are  from  him,  they  teach  us  to 
recognize  him  more  plainly  than  all  historical  information. 

In  Pss.  xlii. — xliii.  we  see  the  poet  violently  detained  by 
insolent  foes  on  the  other  side  of  Jordan  on  the. north-eastern 
boundary  of  Palestine,  xlii.  7,  10,  xliii.  2  ;  and  since  the 
journey  to  Babylon  has  this  direction,  nothing  prevents  us  from 
supposing  that  he  at  that  time  was  detained  there  only  tempo- 
rarily,— perhaps,  according  to  xlii.  9,  only  a  night, — to  bo 
dragged  further  into  exile.  The  circumstances  are  the  most 
mournful  and  oppressive;  all  waves  and  floods  of  suffering 
arc  felt  by  the  puct  to  be  incessantly  streaming  in  upon  him. 


24  SONGS  OF  THE  DISPERSION.. 

He  is  most  grievously  wounded  by  the  rash  contempt  of  his 
foes  against  his  God^  who  seems  to  have  forsaken  him,  xlii.  4, 11, 
and  whose  lingering  help  he  has  long  sadly  missed,  xlii.  10, 
xliii.  2  ;  so  that  in  the  night  he  (ver.  9  comp.  ver.  4)  through 
this  reflection  sinks  into  the  deepest  melancholy,  distressed 
by  the  stormy,  scarce-to-be-soothed  wish  that  he  may  finally 
escape  from  this  flood  of  suffering  to  rest  in  the  distant 
sanctuary.  But  if  despondency  thus  moves  most  dangerously 
the  surface  of  his  soul,  there  lies  on  the  other  side  in  the 
depths  of  this  soul  another  truth  concealed,  which  strives  not 
less  to  break  forth  and  to  dominate :  the  consciousness  that 
there  must  be  no  doubt  of  God,  becoming  clear  as  the  voice  of 
the  higher  reflection  and  encouragement.  The  two  opposite 
feelings  here  come  into  conflict  with  all  violence  and  highest 
strain.  But  as  in  the  divided  soul  grief  and  longing  under 
the  profound  suff'erings  of  the  present  is  the  most  violent  and 
prevailing  of  itself,  against  which  the  higher  reflection  main- 
tains itself  with  difiiculty, — despondency  and  revolt  burst 
forth  first,  and  longest,  and  with  the  greatest  languor.  But 
when  this  has  had  its  way,  and  has  become  clear  and  manifest 
to  itself  in  its  outburst, — the  more  emphatically  and  earnestly 
then  does  the  voice  of  the  higher  contemplation  and  reflection 
rise,  as  if  chiding  the  too  soft,  too  weak  and  distressed 
soul,  encouraging  and  reviving,  clothing  itself  in  a  brief, 
mighty  kernel-saying  of  consolation,  as  the  Divine  voice  rising 
against  the  human.  But  with  the  one  rapid  course  of  this 
excited  struggle,  the  bosom  of  the  poet  is  not  yet  fully  calmed; 
still  the  nearest  feeling  of  the  uncommon  griefs  and  sufferings 
is  too  strong,  and  the  revolt  and  despondency,  with  difficulty 
repressed,  recurs,  by  its  outburst  however  calling  foi'th  also 
the  counter-voice  of  reflection  and  encouragement.  Thus  the 
voice  of  despondency  is  repeated  and  alternately  that  of 
reflection  three  times,  before  reflection  and  encouragement 
alone  remain  dominant  as  the  fixed  -disposition.  Hence  three 
quite  equal  strophes  result,  vv.  2-6;  7-12;  xliii.  1-5.  In  this 
threefold  removal  of  despondency  there  is  at  the  same  time  an 


SONGS  OF  THE  DISPERSION.  2o 

inner  process,  whilst  by  the  influence  of  the  ever-recurrintj 
deeper  voice  of  reserve,  despondency  itself  is  gradually 
relieved  and  soothed.  First  the  most  grievous,  bitterest  out- 
burst of  despondency,  ending  in  complete  exhaustion  and 
darkness,  vv.  2-5 ;  then,  because  grief,  though  repressed, 
nevertheless  troublously  recurs,  it  is  lessened  and  softened  by 
recollection  of  the  Divine  giver,  so  that  he  seeks  to  lose  himself 
in  a  sad  prayer  for  help,  w.  7-11  (despondency  thus  begins  in 
itself  to  subside,  and  to  clear  away) ;  finally,  complete  passing 
away  of  revolt  in  a  prayer,  even  more  restful,  soft  and  joyous, 
xliii.  ]  -4.  But  while  thus  in  three  stages  the  rage  of  grief  is 
more  and  more  self-dissolved,  and  the  troubled  voice  continues 
to  change,  the  voice  of  solace,  thrice  resounding  with  mighty 
power,  remains  ever  like  to  itself,  because  it  contains  the  un- 
changeable Divine  truth,  to  which  the  sufferer  needs  but  to 
strive,  to  retain  it  finally  as  the  permanent.  And  actually 
the  two  voices — which  at  first  appear  in  complete  disharmony 
and  suggest  opposition  to  one  another,  vv.  2-G,  are  at 
last  resolved  into  a  lovely  harmony,  feeling  and  under- 
standing, excitement  and  reflection  being  entirely  reconciled 
and  inwardly  coinciding,  xliii.  1-5.  All  this  without  artifi- 
ciality and  violence  :  the  faithful  impression  of  the  struggle 
of  two  principles  waged  in  a  mind  of  tender  feeling  no  less 
than  of  balanced  strength  after  reflection.  The  art  is,  at  the 
same  time,  of  the  highest  naturalness  and  purest  inspiration. 
The  particular  points  of  description  are  also  highly  elegant  and 
poetical. 

In  a  poetic  point  of  view  this  Psalm  is  perhaps  the  finest  of 
all ;  but  also  the  structure  of  its  strophe  is  distinct.  The  long 
structure  of  the  verse-members  is  indeed  found  not  altogether 
rarely  elsewhere  in  such  songs  as  give  rather  severe  contem- 
plation than  sudden  movement  of  thoughts.  But  here  it  is 
carried  through  almost  with  complete  uniformity,  so  that  each 
strophe  consists  of  ten  such  members,  whilst  the  recurreut 
verse  continually  repeats  its  three  so  constructed  verses. 


26  SONOS  OF  THE  DISrEESION. 

1. 

2  As  a  hart  longs  after  water-brooks, 

so  longs  for  Thee  my  soul,  God  ! 
m}'-  soul  pants  for  God,  the  living  God ; 

when  shall  I  come  and  appear  before  God  ? 
tears  were  my  food  day  and  night, 

as  they  daily  say  to  me,  ''  where  is  Thy  God  V 
5  When  I  think  of  it,  my  heart  must  overflow, 

as  I  marched  through  thick  throngs, 
led  them  away  to  the  house  of  God, 
with  clear  jubilation,  the  festive-joyous  multitude  ! — 
Why  dost  thou  how  down,  soul,  and  ragest  in  me  greatly  ? 
wait  for  God!  for  yet  shall  I  praise  Kim, 
my  head's  salvation  and  my  God ! 
2. 
My  God  !  my  soul  bows  down  so  greatly ; 

therefore    I   think  of  Thee  from  Jordan  and  the 
Hermon  land,  from  the  mount  Miss^ar, 
Flood  calls  to  flood  at  the  thunder  of  thy  waterspouts ; 

all  Thy  waves,  billows  streamed  over  me. — 
In  the  day  Jahve  appoints  His  grace, 

but  by  night  the  song  abides  with  me,  prayer  to 
the  God  of  my  life ; 
10         I  say  to  the  God  of  my  rock  :  ''why hast  Thou  forgotten 

me  ? 
why  go  I  mourning  in  foe's  oppression  ? 
as  it  were  shattering  in  my  bones,  my  oppressors 

rovire  me, 
as  they  daily  say  to  me,  where  is  Thy  God  V — 
Why  dost  tJtoii  boiv  dow^t,  soul,  and  ragest  in  me  greatly  ? 
wait  for  God  !  for  yet  shall  I  praise  Him, 
my  head's  salvation  and  my  God  ! 

3. 

1  Judge  mo,  God  ! 

and  lead  my  cause  before  tlie  impious  pct)plc,  " 


SONOS  OF  THE  DISPERSION.  27 

from  meu  of  deceit  and  wickedness  deliveiing  me ! 
Thou  art  God  of  my  defence ;  wliy  hast  Thou  rejected  me  ? 

why  go  I  mourning  along  in  foe's  oppression  ? 
Send  Thy  light  and  Thy  truth  !  let  them  lead  me, 
bring  me  to  the  sacred  mount  and  Thy  seat ! 
that  I  may  come  to  the  altar  of  God^ 
to  the  God  of  my  highest  joy, 
and  with  the  cither  praise  thee,  0  God,  my  God !  5 
Why  dost  thou  how  down,  soul,  and  ragest  in  me  greatly  ? 
xvait  for  God !  for  yet  shall  I  'praise  Him, 
my  head's  salvation  and  my  God. 

Ver.  3  living  God,  comp.  ver.  9,  Ixxxiv.  3,  at  the  same  time 
as  a  contrast  to  the  idol-images,  by  which  the  poet  as  given 
into  the  power  of  the  heathen  sees  himself  surrounded.  On 
"i^.^S?  ver.  4,  comp.  §  304a;  on  v^  ^er.  5,  §  217 i :  I  must 
gush  forth  my  soul  over  me,  i.e.,  allow  its  free  course  over  me, 
that  it  may  bring  me  to  despondency,  comp.  Job  x.  1,  xxx. 
16.  The  present  scorning  of  his  God,  ver.  4,  which  he  must 
ever  unwillingly  listen  to,  drives  the  poet  rather  to  flee  to  tho 
recollection, — however  mournful  under  present  circumstances, 
and  provocative  of  violent  longing — of  the  proud  pleasure  he 
earlier  enjoyed  in  the  festal  trains  to  the  Temple  of  this  very 
God, — which  he  now  so  grievously  misses.  The  "^v?^  placed 
forward  with  emphasis, — tin's,  is  explained  by  the  following  "^3, 
as,  since  with  its  clause  (wherein  '^^^^.,  &c.  is  imperf. 
pra;tcriti,  §  13Gc)  and  "^"^^Iv  forms  by  the  power  of  the 
cohortative  a  kind  of  protasis,  and  ^  \y .  .f.  an  apodosis  §  357  b, 
comp.  Ixxvii.  4.  The  D"  in  C^'ifS^  whereby  in  passing 
allusion  is  made  to  the  Israelites,  the  whole  people,  whom  tho 
poet  as  king  led  in  the  slowly  solemn  train  (nn)  is  in  the 
following  member  more  closely  explained  by  ^.^in  pen.  But 
whilst  with  this  sad  recollection  the  speech  of  despair  breaks 
off  abruptly  in  the  highest  tension  and  excitement,  there  is 
gathered  frcjui  this  very  recollection  a  hope  in  his  deepest  aonl. 


28  SONQS  OF  TEE  DISPERSION. 

For  if  the  poet  could  earlier  praise  God  so  joyously  and 
sei'enely  in  the  Temple^  why  should  he  not,  when' delivered, 
again  be  able  to  do  so  ?  So  that  the  higher  voice,  after  a 
moment  of  reflection,  turning  the  thought  to  the  future, 
breaks  in  upon  the  same  ground,  encouraging  and  con- 
soling, ver.  6  :  whence  it  is  clear  that  the  kernel-word  of 
consolation,  precisely  in  this  form  is  only  here  most  appro- 
priate, and  afterwards  is  merely  repeated.  My  heacVs,  properly 
face's  salvation,  because  it  is  a  matter  of  life  and  death. 
Between  ver.  6  and  7  Tlbs  has  certainly  fallen  out,  and  the 
text  at  the  end,  ver.  6,  is  to  be  restored  as  ver.  12,  xliii. 
5  j  for  also  in  the  beginning  of  the  following  strophe  the 
anxious  "^nbs  would  be  ill  missed. 

2.  In  the  impassioned  half  of  the  second  strophe  the  strife 
between  grief  and  endeavour  after  consolation  is  to  be  noticed, 
where  the  latter  breaks  through  up  to  the  framing  of  the 
prayer,  but  not  yet  restfully  and  permanently.  First  ver.  7, 
in  reference  to  ver.  6  :  nevertheless  the  heart  will  not  become 
tranquil ;  therefore  I  think  on,  Thee,  seeking  consolation  with 
Thee,  ver.  5.  The  designation  of  localities,  ver.  7,  is  involun- 
tarily made  with  such  exactness  because  they  the  more  sadly 
awaken  in  him  the  recollection  of  the  distant  sanctuary. 
Because  the  Jordan  in  the  north  rises  out  of  a  confluence 
of  many  waters,  between  high  mountains,  the  high  north- 
east of  the  land  may  readily  be  called  the  land  of  Jordan  and 
of  the  Hermmis,  for  l^lTl  originally  denotes  simply  a  high 
mountain  summit.  Such  a  plural  was  formerly  found  in  the 
B.  Henokh  vi.  6  {'Kpfjuoviiv  in  G.  Synkellos),  comp.  also  the 
Jahrhb.  der  Bill.  WSss.,  iv.,  p.  170.  (The  accents  separate  the 
C'^^tt'nm  incorrectly.)  When  the  poet  here  names  the  mountain 
Miss'ar  not  elsewheraiound,  this  must  be  the  more  definite  place 
where  he  at  that  time  sojourned. 

Indeed  (ver.  8)  sufferings  incessantly  stream  over  mo,  sent 
by  Thee,  or  from  heaven  streaming  down  upon  me,  so  that, 
like  as  a  storm  following  the  repeated  thunder- voice,  streams 


SON  OS  OF  THE  DISPERSION.  29 

down  in  increasing  waterspouts  and  cataracts  (^"'1?.'=5V  LXX 
Tcov  Karapp  uktoov  aov)  so  at  the  command  of  thy  crashing 
thunder-storm,  as  Thou  sendest  it  from  heaven,  infinite  floods 
of  sufferings  come  over  me,  one  calling  on  the  other,  in  cease- 
less competitive  sequence  (the  figure  xviii.  5,  1  7,  xxxii.  6)  is 
thus  heightened  by  the  fact  that  to  the  poet  the  flood-mass 
wherein  he  seems  to  be  perishing,  seems  as  if  sprung  from  a 
Divine  storm  rolling  over  him  and  discharging  jtself ;  how 
the  thunder  was  conceived  with  the  storm,  comp.  above 
(Ps.  xxix.)  :  but  (ver.  9)  not  now,  namely  in  the  night  time, 
does  Jahve  send  His  gracious  help,  for  the  day  is  the  time  of 
action,  of  saving  and  of  being  saved,  in  the  night  I  'would 
rather  sing  and  pray  in  meditation  to  God ;  therefore  I  say 
(ver.  10)  even  now  in  this  night  to  the  God  of  my  rock, 
my  firmness  and  security  (so  distinctively  God  was  not  pre- 
viously named,  except  in  ver.  6)  praying,  pouring  forth  my 
trouble  in  confidence.  But  the  prayer  begun  passes  over 
once  more,  ver.  11,  in  the  recollection  of  the  keenly- wound- 
ing speeches  of  the  foes  into  sadness,  so  that  no  full  relief  and 
calm  follows,  and  after  a  fresh  exhortation  the  pi'ayer  must 
begin  anew. 

3.  xliii.  1-4. — For  n^j^Sl  perhaps  better  because  of  the 
following  n  according  to  Symm.  and  a  few  Codd.,  n?^3  ('  as 
if  there  were  a  shattering,'^  as  if  I  felt  shattering  in  my  bones, 
so  keenly  striking  through  marrow  and  bones,  wounding  the 
innermost  man,  are  the  slanders.  Further,  there  are  present 
to  the  mind  of  our  poet  in  xliii.  3,  Ps.  xxvii.  1,  in  xlii.  8  the 
still  simpler  words  of  Jona  ii.  4  (I.,  p.  155,  Bichter  des  A.  B.) ; 
but  it  does  not  follow  from  this  that  he  lived  later  than  was 
above  indicated. — The  T^"^"^^  xlii.  9,  would  necessarily  accord- 
ing to  this  expression  denote  Ids  (God's)  soiig ;  but  more 
readily  does  '^'^''?^,  found  elsewhere,  agree  with  the  written  form 
of  this  piece  and  with  the  progress  of  the  thoughts,^so?j^  is 
with  me,  stands  freely  tvith  me,  namely  prayer  to  God,  as  the 
song  here  exactly  conforms  to  this. 


30  SONG^  OF  THE  DISPEUSION. 

In  Ps.  Ixxxiv.  we  see  tlie  poet  on  the  otlier  liand  already  a 
longer  time  in  exile,  settled,  as  vv.  5-8  makes  clear,  witli  many 
otlier  banished  ones,  in  the  strauge  land.  In  him  too  here  the 
glowing  fire  of  the  first  passion  and  revolt  is  already  quelled 
into  gentler  confidence  and  higher  calm.  But  in  quiet  and  in 
composure  the  hidden  fire  gleams  forth  the  more  intensely, 
unquenchably  and  powerfully,  sparging  up  in  the  king 
familiar  with  song  and  lyric  strain,  and  incessantly  breaking 
forth,  however  quelled  by  higher  reflection.  Such  a  warm 
outbreak  fi-om  sadly -joyous  recollection  of  the  (still  standing) 
Temple  and  from  the  need  to  moderate  anew  the  oppressed 
grief,  and  ever  anew  to  kindle  the  torch  of  hope — is  this  short, 
highly  pregnant  and  suggestive  song,  which  permits  us  to  cast 
a  refreshing  glance  into  the  depth  of  the  tenderest  and  at  the 
same  time  strongest  soul.  Here  indeed  no  longer  prevails  the 
violent  struggle  of  two  opposite  principles,  as  in  the  preceding 
song;  but  in  this  the  present  is  like  the  preceding  song, 
that  the  poet  only  by  the  outburst  of  sad  and  more  widely 
deviating  feelings  and  views  opens  the  way  to. prayer,  in  the 
rest  and  composure  of  which  the  song  blessedly  and  loftily 
ceases.  First,  then,  the  sadly -joyous,  enthusiastically-yearning 
recollection  of  the  Temple  and  of  the  true  God  ;  the  banished 
one  might  almost  envy  the  birds  that  nest  in  the  Temple, 
vv.  2-4.  Then,  because  the  poet  cannot  now  reach  the  goal  of 
his  longing,  at  least  a  congratulation  of  those  who  dwell  at  the 
place  of  the  sanctuary  (now  unhappy,  yet  certainly  once  more 
happy)  or  those  who  have  the  Divine  confidence,  nobly  self- 
rewarding,  to  journey  thither,  though  under  sore  distress, 
vv.  5-8.  Thus  finally  the  thought  falls  back  into  the  first 
joyous  personal  prayer,  vv.  9-12,  from  which  the  singer,  already 
strengthened,  finally  rises,  ver.  13. 

The  first  two  strophes  contain  each  eight  verse-members. 
But  justly  the  third  is  distinguished  from  them  as  that  of  pure 
prayer :  it  comprises  ten  members.  Comp.  for  other  particulars, 
I.,]iA70,n'ichter  des  A.  B. 


SONQS  OF  THE  DISPERSION.  31 

1. 

How  lovely  are  Thy  scats, 

Jahv^  of  Hosts  !  2 

my  soul  longs,  yea  faints  for  Jalive's  courts ; 

my  heart  and  body — cry  out  to  the  living  God. 
Even  the  sparrow  finds  a  house,  and  the  swallow  a  nest 

for  herself, 

where  she  sets  her  young, 
at  Thy  altars,  0  Jahve  of  Hosts, 

my  king  and  my  God  ! 

2. 
Hail  to  those  inhabiting  Thy  house :  6 

still  will  they  praise  Thee  !  * 

Hail  to  men  rich  in  strength  in  Thee, 

who  gladly  think  on  pilgrimages  ; 
who  passing  through  the  balsam-vale  make  it  a  spring  : 

yet  a  first  rain  covers  it  with  blessings  ! 
they  go  on  from  strength  to  strength, 

appear  thus  before  God  in  Sion. 


Jahve,  God  of  Hosts,  hear  my  prayer, 

observe,  O  Jakob's  God  ! 
our  shield,  O  behold,  God,  10 

look  upon  Thine  anointed's  countenance  ! 
For  better  is  a  day  in  Thy  courts  than  a  thousand ; 

to  lie  on  the  threshold  in  the  house  of  Tny  God 

is  to  me  dearer  than  in  impiety's  tents  to  sojourn. 
Sun  indeed  and  shield  is  Jahve  God  ! 

grace,  glory  will  Jahve  give, 

happiness  not  refuse  to  those  walking  in  innocence. 

4. 
0  Jahve  of  Hosts, 

hail  to  the  men  who  trust  in  Thee  ! 


32  SONQS  OF  THE  DISPEBSION. 

1.  n32ti7tt,  ver.  2,  correspoiuls  to  the  rare  expression, 
xliii.  3.  The  mere  mention  of  the  courts,  ver.  3,  shows  that  a 
layman  is  speaking.  He,  wholly  with  heart  and  body,  his 
heart  and  body,  therefore,  cries  out  of  sad  longing  to  the 
beloved  object.  That  birds,  especially  swallows,  doves,  or 
storks  were  freely  allowed  to  nest  in  the  Temple,  is  plain  from 
passages  of  the  classics  in  Bochart,  Hieroz.,  ii.,  pp.  592  sq.,  Lps. 
and  of  the  Asiatics,  comp.  Hdt.  i.,  159  ;  Porph.  de  abstin.  iii., 
16;  Sacy's  Chrest.  arahe,  tom.  iii.,  pp.  76  sq.,  I.  A.,  Journal 
Asiafique,  1838,  Aout,  pp.  206,  214  ;  it  is  still  the  case  at  the 
Ka'aba,  see  Burckhardt^s  Travels  in  Arabia,  i.,  p.  277,  and  in 
Stambul  (Lynch's  Narrative,  p.  88).  The  "i")"!"?  is  merely, 
according  to  the  now  usual  meaning,  so  translated ;  for  "iISS 
mio-ht  very  well  signify  the  swallow ;  LXX,  Pesch.  Targ.  have 
turtle-dove,  as  if  -n-nr=-)h,  but  Aq.  arpov66<i,  as  all  ancient 
translations  of  Prov.  xxvi.  2. 

2.  Both  the  objects  of  congratulation,  vv.  5-8,  have  indeed  now 
to  struggle  with  many  sufferings,  yet  for  both  the  poet  antici- 
pates final  blessing.  Those  dwelling  in  the  holy  city,  ver.  5, 
were  at  that  time,  in  the  last  years  of  Juda,  not  happy ;  but 
the  poet  thinks  and  hopes  they  would  yet  again  be  able  to 
rejoice  in  the  Divine  victory,  quite  as  xvii.  6.  Those  who, 
dispersed  in  the  strange  land,  think  of  pilgrim -journeys  to  the 
Temple,  on  whom  the  poet,  because  they  are  nearest  to  him, 
longest  dwells,  have  indeed  also  infinite  sufferings  and  griefs 
in  the  recollection  of  the  separation,  hindrances,  and  restraints 
in  the  foreign  land,  and  the  dangers  by  the  way  ;  but  he  who 
is  rich  in  strength  and  trust  in  God  overcomes  thera  all.  The 
poet  accompanies  With  his  full  longing  and  love  these  pilgrims, 
'whom  he  himself  may  not  follow, — at  least  in  his  eager  fancy, 
— through  the  dangers  of  the  way  up  to  the  final  arrival  at  the 
place  of  highest  delight.  Passing  through  the  driest  valley 
(the  Baka-vale,  i.e.,  the  dry  ground  wherein  the  balsam-plant 
grows,  comp.  Burckhardt's  Syr.,  pp.  977,  1081, — at  the  same 
time  the  name  alludes  to  ^^^,  "  weeping,"  as  will  immediately 


SO^'CfS  OF  THE  DISl'EliSION.  33 

follow),  they  wash  the  waterless  vale  by  the  ceaseless  stream 
of  then-  tears,  as  at  a  spring,  flowing  ;  but  this  stream  of  tears 
in  Divine  sorrow  becomes  at  the  same  time  a  fructifying  )'ain, 
yet  a  first  rain  covers  with  blessings  the  dry  vale  (in  the  begin- 
ning of  winter)  so  that  they,  instead  of  wearying  on  the  way, 
when  out  of  their  tears  finally  blessings  spring  forth,  ever 
more  strongly  and  boldly  advance,  finally  attaining  the  wushed- 
for  good.  Comp.  the  figure  more  simply,'  Hos.  ii.  17, 
Isa.  XXXV.  7,  and  the  observations  in  the  Gesch.  des  V.  Isr.,  iii., 
p.  385,  of  the  third  edition.  The  entrance  to  Palestine  is 
actually  dry  and  desert.     On  C2^  yer.  7,  see  §  354  a. 

3.  Ver.  10  :  behold  the  countenance,  turned  in  humble  sup- 
plication to  Thee,  of  Thine  anointed,  who,  therefore,  can  be 
none  but  the  speaker:  this  lies  unmistakably  in  the  whole 
connexion;  comp.  below  cxxxii.  10.  The.1?'i^C>rT^  LXX  cor- 
rectly TrapappcTrreiaOai,  is  properly  to  cast  oneself  on  the 
threshold,  into  the  dust,  like  the  humblest  servant  (comp.  an 
example  in  Burckhardt's  Travels  in  Arabia,  ii.,  p.  270)  :  he 
who  according  to  his  royal  dignity  would  have  the  highest 
honour  in  the  Temple,  will  rather  appear  there  as  the  humblest 
servant  than  dwell  among  sinful  heathen  {"^^l,  door,  Syr.,  here 
only,  a  rare  word).  Also  the  figure  of  the  sun,  ver.  12, 
nowhere  further  appears ;  elsewhere  earlier  the  more  general 
light  stands  for  it ;  comp.,  however,  Ixxii.  5,  17. 

B.  60.  Psalm  xxii 

is  in  this  period  one  of  the  most  important  songs.  So  vividly 
does  it  set  forth  the  struggle  with  the  cxtrcmest  sufferings,  and 
how,  nevertheless,  in  them  the  faithful  does  not  lose  all  hope, 
that  nothing  greater  in  this  kind  can  be  expected.  That  the 
Temple  still  stood,  follows  from  the  mention  of  the  sacrifices 
(then)  to  be  brought,  and  vows  to  be  paid,  ver.  27,  comp.  with 
ver.  4.  But  the  poet  seems  to  be  quite  peculiarly  persecuted 
by  the  heathen ;  he  was  therefore  already  in  exile.  The 
whole  song  bears  such  a  stniup  and  .st}^'  as  if  the  poet  sharply 
VOL.  II.  3 


34  SONGS  OF  THE  DISPERSION, 

separated  the  two,  the  heathen  and  Israelitish  nature,  and 
suffered  from  the  former,  by  the  latter  lived  and  hoped,  as  he 
also,  vv.  28-30,  expects  the  final  victory  of  the  latter  over  the 
former.  More  closely  to  get  upon  the  poet's  traces  is  not 
now  possible.  Thus  much  is  clear  from  ver.  9,  that  the  very 
boldness  of  his  confidence  in  Jahve's  religion,  and  his  open 
confession  of  it,  together  with  the  honesty  and  virtue  therewith 
connected,  of  his  behaviour,  have  drawn  upon  him  the  keenest 
scorn  and  the  sorest  sufferings ;  he  is  already  surrounded  by 
sanguinary  men,  takeii  prisoner,  ver.  19,  and,  according  to 
unequivocal  signs,  threatened  with  death,  vv.  14,  19,  21.  22. 
And  although  he,  in  his  prolonged  distress,  has  already  often 
cried  to  the  faithfully  honoured  Jahve,  he  has  remained  without 
deliverance,  and  thus  weaker  and  more  worn  down,  the  more 
exposed  to  the  scorn  of  his  foes,  vv.  3-9,  15,  18.  There 
actually  gleams  from  the  whole  an  amount  of  suffering  such  as 
can  hardly  be  surpassed  in  severity,  along  with  a  state  of  mind 
in  the  hour  of  crisis,  most  free  from  guilt,  and  from  ill-will  to 
his  foes;  and  there  is  no  cursing  even  in  the  bitterest  agony. 
So  prays  here  the  noble  suff'erer  on  the  approach  of  death, 
carefully  preserving  himself  from  the  last  despair  and  urgently 
desiring  to  become  conscious  of  all  grounds  of  hope  in  Jahve, 
without,  indeed,  a  definite  prospect  of  obtaining  an  escape 
from  those  great  sufferings,— only  sadly  languishing  and  com- 
plaining, but  at  last, — at  least  in  the  taking  of  a  sincere  vow 
of  true  thanks  after  deliverance,  and  in  the  joyous  picture  of 
the  fair  consequence  of  his  release, — obtaining  some  tran- 
quillity and  repose,  and  intenser  hopes  for  the  more  remote 
future.  Thus  the  long  languishing  song  falls  into  three  similar 
strophes, — at  first  the  outbreak  of  despair  in  troublous  urgency 
is  gradually  somewhai^  softened  and  so  far  driven  away,  that  it 
is  resolved  into  the  burst  of  supplication  to  God,  vv.  2-12; 
then,  after  the  prevailing  disquiet  has  come,  at  least  as  far  as 
this  beginning  of  prayer,  more  caknly  the  setting  forth  of  the 
most    horribly    threatening    dangers    and    gigantic    sufferings 


SOXGS  OF  THE  DISPERSION.  3o 

begins, — causing  the  cry  for  help  to  be  the  more  urgently 
repeated,  vv.  13-22 ;  fiually,  though  no  nearer  hope  and  means 
of  rest  appears,  yet  at  least  some  self-calming  and  strengthening 
in  the  taking  of  a  sincere  vow  of  true  thanksgiving  after 
deliverance  follows, — until  the  picture  of  the  bitter  present  is 
softened  in  reflection  on  the  high  thanksgiving  then  to  be 
brought,  and  the  other. glorious  consequences  of  deliverance. 
The  spirit  of  the  poet  becomes  as  it  were  glowing  in  feeling 
and  hope,  dwells  more  fondly  and  longer, — more  enthusias- 
tically,— on  the  pictures  of  the  fair  and  grand  future,  and 
therewith  concludes ;  and  the  mightier  thereby  the  calm  con- 
solation becomes,  vv.  23-32.  And  here  at  least  the  intimation 
breaks  in,  clearly  and  unrestrainedly,  that  the  very  party,  now 
so  extremely  unhappy,  represented  by  the  poet,  will  one  day 
certainly  prevail.  In  the  general  progress,  the  language  is 
often  meantime  violently  moved  in  the  midst  of  its  flow  by 
extreme  sadness  and  passionately  strained  or  broken,  w.  9, 
14,  16,  27. 

No  previous  Psalm  has  such  long  extended  strophes  :  but 
this  is  explained  readily  by  its  contents  and  nature,  and  the 
most  important  point  under  this  head  is  only  that  in  so  wide  a 
compass,  so  uniform  a  structure  recurs.  Of  the  three  strophes 
the  second  and  the  third  have  each  ten  verses,  but  with 
twenty-four  members  each  ;  if  the  first  has  eleven  verses  but 
twenty-two  members,  a  two-membered  verse  ha«  probably 
been  lost  from  it. 

1. 
My  God,  my  God,  why  hast  Thou  forsaken  me,  2 

far  my  deliverance,  words  of  my  groaning  ! — 
my  God  !  I  cry  by  day — Thou  hearest  not, 

and  by  night — and  have  no  rest. 
And  Thou  art  nevertheless  the  Holy  One, 

throned  in  the  praise  of  Israel : 
on  Thee  trusted  our  fathers,  5 

trusted — and  Thou  becamest  their  saviour, 

3  * 


36  SONOS  OF  THE  DISPERSION. ' 

complaining  to  Thee  they  were  freed, 

trusting  in  Thee  they  were  not  ashamed. 
But  I — a  worm,  no  man, 

scorn  of  the  people,  despised  by  the  folk  ; 
all  who  see  me,  scoff  at  me, 

cleaving  the  lips,  shaking  the  head  : 
"  he  trusted  in  God  ;  let  Him  save  him, 

set  him  free,  because  He  loves  him  !" 
10         For  Thou  art  He  who  drew  me  out  of  the  womb, 

who  caused  me  to  rest  on  my  mother's  breast ; 
on  Thee  was  I  cast  since  my  birth, 

from  my  mother's  womb  Thou  art  my  God  ; 

0  be  not  far  from  me,  for  distress  is  near, 
for  help  is  none  ! 

2. 
Many  beasts  have  surrounded  me, 

Basan's  mighty  ones  encompassed  me, 
with  gaping  mouth  against  me ; 

— a  lion  tearing  in  pieces  and  roaring  !-t- 
15.        Like  water  am  I  poured  out, 
all  my  bones  stand  out ; 
my  heart  is  become  like  wax ; 
melted  deep  in  my  bosom  ; 
like  dry  potsherds  my  skin  in  my  mouth, 
and  my  tongue  cleaves  to  my  palate : 
-  — and  to  death's  dust  will  Thou  bring  me  ? 
For  dogs  have  surrounded  me, 

the  band  of  evil-doers  environs  me, 
have  bound  my  hands  and  feet ; 

1  count  all  my  bones  : 

they — look,  feed  upon  me, 
they  divide  among  them  my  garments 
and  cast  the  lot  over  my  clothing. 
20         But  Thou,  Jahve,  be  not  far, 

Thou  my  strength,  hasten  to  my  help^ 


SONOS  OF  THE  DISPERSION.  37 

free  from  the  sword  my  soul, 

from  the  power  of  the  dog  my  only  one  ! 

help  me  from  the  lion's  mouth, 

and  from  the  buffalo's  horns  hear  me  ! 

3. 
I  will  tell  Thy  name  to  brethren, 

in  the  midst  of  the  congregation  praise  Thee ! 
"  ye  fearers  of  Jahve,  praise  Him, 
ye  Jakob's  children  all,  honour  him, 

and  bow  before  Him,  all  children  of  Israel ! 
for  He  hath  not  despised,  shunned  the  suffei-er's  25 

sufferings, 
hath  not  hidden  His  face  from  him, 
and  when  he  cried  to  Him,  He  hath  heard." 
From    Thee     my.  praise    shall    proceed — in    the   great 
people's  assembly, 
vows  will  I  pay  before  His  fearers ; 
that  such  sufferers  shall  enjoy  and  be  refreshed, 
that  they  shall  praise  Jahve  who  seek  Him  : 
— may  your  heart  live  for  ever  ! — 
that  mindful  of  this  to  Jahve  may  turn — all  ends  of  the 

earth, 
and  do  homage  before  Thee  all  heathen-tribes  : 
for  Jahve's  is  the  kingdom, 

and  He  will  rule  over  heathen. 
In  enjoyment  all  earth's  mourners  do  homage,  30 

— before  Him  bend  all  that  are  sinking  into  the  dust, 

and  he  who  prolonged  not  his  life. 
The  children  shall  serve  Him, 

the  after-world  is  told  of  the  Lord : 
they  come  and  announce  His  salvation, 
to  the  young  people,  that  He  wrought  it ! 

1.     The    first    strophe,    beginning    with    the    outburst    of 
comfortless    despondency,  vcr.    2,    reaches    its    end    with   the 


38  SONGS  OF  THE  DISPERSION.- 

confident  prayer,  ver.  12.  These  opposites  are  connected  by 
the  agonized  complaint  concerning  the  endless  vain  cry  for 
help,  ver.  3,  because  Jahve  is  nevertheless  the  Holy  One  (not 
enduring  wrong),  and  as  such  rules  in  praise  in  the  com- 
munity, ver.  4, — as  moreover.  He  on  the  testimony  of  ancient 
history,  saved  their  forefathers,  when  they  cried  in  confidence, 
vv.  5,  6 ;  while  the  poet  on  the  other  hand  is  the  most  down- 
trodden and  generally  despised  man,  scarcely  still  man,  most 
deeply  scorned  because  of  his  very  confidence  in  Jahve, 
vv.  7-9;  and  in  fact  the  senseless  cruel  scoffers  must  have  a 
bitter  justification  in  their  demand  that  Jahve  shall  help  him ; 
for  certainly  the  poet  from  the  first  moment  of  his  life  as  one 
born  and  grown  up  in  the  community  of  Jahve  was  directed 
to  Jahve  as  his  tutelary  God  :  let  Him  then  save  him !  vv.  10-12. 
So  through  deep  grief  and  the  most  manifold  and  urgent 
thoughts  preparing  himself  for  confident  prayer,  the  poet  yet 
has  not  been  able  to  describe  more  clearly  the  immediate 
dangers,  or  the  foes  that  threaten  his  life  :  therefore,  before  the 
prayer  is  completed,  the  description  of  the  foes  stands  apart, 
in  a  new,  calm  strophe,  at  the  end  of  which  then  vv.  20-22, 
the  more  urgently  the  same  prayer  recurs.  The  name  "\W'^ 
ri']\>'nn  I'O^V  is  formed  anew  from  the  older  more  frequent 
D'^Il"i2n  3tt7V  lie  who  sits  upon  the  Keruhim,  i.e.,  dwells  in  the 
place  of  the  ark  of  the  covenant,  throned  above  the  K. 
(1  Sam.  iv.  4,  2  Sam.  vi.  2 ;  later  repeated,  Ps.  xcix.  1, 
Ixxx.  L),  so-  that  it  describes  still  more  spiritually  the 
relation  of  Jahve  to  the  Temple;  "^  He  who  is  seated  on 
Israel's  praises,''  or  throned  where  these  resound.  The  LXX  : 
iv  ayLM  KaToiKei<;,  o>  eTraiva  rov  'lo-p.,  less  correct  and  easy. 
i"«tDtn  ''  cleave,"  can,  the  more  it  metaphorically  in  such  con- 
nexion, denotes  scofficg  (by  indecent  opening  of  the  mouth), 
the  more  readily  be  connected  immediately  with  "?  :  scoff  with 
the  lip,  comp.  Job  xvi.  10.  The  {<hakiiig  of  the  head  is  that 
passing  over  from  astonishment  into  scorn, — hard,  unbecoming, 
xliv.  15,  cix.  25;  Lam.  ii.  15.     The  ba,  ver.  P,  is  in  this  con- 


.      ^  SONGS  OF  THE  DISPERSION.  39 

nexion  certainly  best  taken  as  perfect,  LXX  ifKiria-e,  whether ' 
V2  be  taken  as  perfect,  with  intransitive  force  for  the  sake 
of  the  meaning  "  forsake  oneself/^  properly  wallow,  cast  upon 
any  one  his  care,  or  whether  ^2  be  read  on  the  supposition 
that  the  Massoretes  had  taken  the  word  here  erroneously  for  an 
infinitive ;  but  the  first  assumption  is  sufficient.  In  the  second 
member,  "  because  he  loves''  is,  in  conformity  to  the  first,  and 
because  of  the  sharper  scorn,  to  be  referred  back  to  the  man. 

2.  In  the  second  strophe,  as  far  as  the  renewed  cry  for  help, 
ver.  20,  the  description  of  the  cruel  and  violent  man,  before 
whose  death-threatening  attack  the  poet  sees  no  help,  is  the 
main  matter;  but  with  the  feeling  of  this  suffering 'coming 
from  without  there  mingles  soon  that  of  the  inward  life,  of  the 
entire  dissolution  and  wasting  of  all  forces  of  the  body  and  of 
the  thereby  threatening  approach  of  death.  Harassed  by  this 
twofold  dianger,  the  soul  of  the  poet  wanders  in  the  description 
from  one  to  the  other,  beginning  in  a  subdued  manner  the 
description  of  each  of  the  two  sufferings,  but  soon  becoming 
too  agitated  and  concluding  abruptly,  vv.  13-14;  15-lG. 
Only  the  third  time  does  a  new  description  running  a  somewhat 
calmer  course,  succeed,  whilst  now  the  two  suff'erings  are  taken 
in  their  reciprocal  connexion, — namely,  how  the  persecutors, 
through  whose  cruelty  the  poet  has  chiefly  come  into  this 
Bad  bodily  condition,  again  so  bitterly  mock  at  him,  and 
because  of  the  weakness  of  the  wretched  man,  persecute  him 
the  more  heartlessly,  vv.  17-19,  so  that  Jahve  alone  can  help, 
vv.  20-22.  Yet  as  along  with  this  current  of  thought  the 
glance  at  the  persecutors  is  here  the  principal  thing,  and  firmly 
as  the  poet  holds  together  again  that  which  falls  asundcz',  it 
is  further  clear  that,  as  he  from  the  first,  ver.  13,  had  named 
the  persecutors  strong  raging  beasts  (those  of  Basan)  which 
rushed  upon  him  like  a  bloodthirsty  lion,  then  in  the  new 
addition,  ver.  15,  in  respect  of  their  shameless  temper, — dogs, 
— so  at  the  conclusion,  rightly,  in  inverted  reference,  first  pro- 
tection from  shameless  dogs,  ver.  21,  then  at  last  from  the  lion 


40  SOKGS  OF  THE  DISPERSION.  ■ 

and  bufFiiloes  is  desired,  so  that  the  last  words  of  the  strophe, 
V.  22,  recur  to  the  figure  of  the  beginning,  ver.  13.  Horrible 
is  the  picture  here  sketched  in  a  few  features  of  the  inner 
dissolution  :  like  water  is  he  gushed  out,  without  any  inward 
firmness  more, — his  bones  on  the  fainting,  emaciated  body, 
standing  far  out,  so  that  they  can  be  numbered  (comp.  above 
on  cxli.  7).  and  the  innermost  life-force  at  the  same  time  seems 
as  if  consumed  by  most  burning  fire.  Hence  also  in  conse- 
quence of  the  inner  glow  kindled  by  intense  anguish,  one 
dried  of  all  life-forces,  especially  in  the  mouth,  ever  in  vain  com- 
plaining, xxxii.  3,  4  (but  in  the  transition  of  the  language  from 
ver.  15  to  ver.  16  it  is  necessary  here  to  read  for  'HS,  my 
strength,  not  ^^7,  my  sap,  after  xxxii.  3,  but  ''r'n^  my  palate, 
after  the  following  member,  as  Saadia  in  the  Beitrdgen  zur 
gesch.  der  A.  Tlichen  Auslegung ,  i,,  p.  24,  thought.  The  more 
general  word  strength  is  here  unsuitable  to  the  figure).  Must 
not  then  the  poet  for  a  moment  at  least  be  imposed  upon  by 
the  fear  that  God  will  turn  him  into  the  dust  of  death,  cause  his 
already  all  but  perished  body  entirely  to  crumble  into  death  and 
dust  (ver.  30)  ('"l?^,  bring,  make  "?  to  something,  as  else- 
where t.'^h).  But  far  worse  than  this  is  the  view  of  those  who 
scorn  the  miserable  one  because  of  his  unutterable  sufferings, 
who  have  bound  him  in  narrow  bonds,  and  because  they  have 
already  condemned  him  to  death,  now  cast  the  lot  upon  his 
upper  garments,  in  order  to  divide  them  amongst  themselves — 
as  the  custom  was  in  the  case  of  the  condemned.  In  this 
connexion  "^"IWD,  ver.  17,  is  quite  plainly  to  be  understood  of 
the  fettering  of  the  hands  and  feet ;  anything  else  is  not  here 
suitable.  The  root*~nD,  ns^,  -in2  denotes  a  compressiug, 
enveloping,  encompassing,  therefore  fettering;  but  related  is 
also  hahar,  Arab.,  to  td^ie,  force.  It  is  easiest  to  read  in  the 
perf,  '^"'y^,  for  which  many  historical  proofs  ofi'er  themselves. 
Were  ''~iM3  correct,  in  the  part.  "^1^^  must  be  expressed,  but 
less  appropriately.  The  LXX  have  wpv^av/ds,  if  it  were  =  ''"'3 
from  mD ;  but  it  is  by  no  means  clear  what  the  digging  or 


SONGS  OF  THE  DISPERSION.  41 

piercing  tlirougli  of  the  hands  and  feet  can  here  denote  ;  for 
that  the  poet  would  say  he  is  already  in  the  last  toi'ture 
inflicted  by  his  foes,  perhaps  on  the  cross,  is  against  the  rest 
of  the  connexion  of  the  song,  particularly  against  the  just 
given  description,  vv.  15  sq.  The  vehemence  of  Christian- 
Jewish  polemics,  which  were  connected  with  this  word,  seems 
to  have  introduced  into  the  existing  impression  of  the  text  the 
reading  ^1^^,  which  can  alone  be  explained,  "  as  the  lion"  (they 
surround)  my  hands  and  feet :  but  neither  does  the  figure  of 
the  surrounding  suit,  nor  does  the  figure  of  the  lion  generally 
in  this  place  j  for  here  the  unabashed  behaviour  is  to  be 
marked. 

3.  Thus  there  seems  in  all  the  present  to  be  no  prospect  of 
help  at  all  remaining  for  him  already  as  one  hunted  to  death. 
It  appears  that  he  can  but  be  dumb  in  despair,  because  that 
glorious  hope  does  not  immediately  appear  which  we  perceived 
in  the  case  of  the  poet  of  Pss.  xvi.,  xlix.  But  now  he  raises, 
after  a  short  terrible  pause,  his  eyes  to  the  only  spot  at  least  of 
the  more  remote  future  to  which  his  glance  still  is  unfettered, 
— first  gently,  scarce  taking  breath,  then  ever  more  strongly ; 
and  wondrous  is  it  to  note  in  the  last  strophe  the  gradual 
glimmering  and  kindling  of  the  fire  of  hope,  under  all  the 
external  hopelessness.  A  near  prospect  to  which  the  sufferer 
ventures  to  lilt  his  eyes,  leads  him  on  to  the  more  remote, 
this  again  by  itself  to  the  still  more  remote  and  loftier; 
until,  out  of  the  first  timid  expression  of  a  sincere  vow,  the 
fire  of  most  glowing  hope  and  presentiment  is  kindled,  he 
revels  in  the  secure  hope  of  the  final  victory  of  the  religion  of 
Jahve,  and  in  this  picture  of  the  end  of  all  confusions  and 
sufferings  upon  earth,  the  long  languishing  song  finds  its  rest 
and  its  end.  In  fact,  the  presentiments  of  the  poet  are  not 
too  enthusiastic.  For  if  generally  an  endless  chain  of  great 
consequences  may  be  connected  with  an  event,  the  poet  had 
the  justest  cause  to  hope  the  most  important  consequences  for 
his  deliverance.     For  not  only,  it  is  evident,  had  it  come  with 


42  SONGS  OF  THE  DISPERSION. 

the  poet  to  that  extreme  that  his  example  and  fate  must  be  a 
crisis  and  turning-point  for  the  whole  Jahve-i'eligion  of  that 
time_,  as  it  may  be  readily  supposed  that  he  was  a  very  impor- 
tant person  of  that  time  ;  but  the  deliverance  from  the  deepest 
suifering-s  must  most  powerfully  impel  him  to  become  the 
most  eloquent,  boldest,  and  most  active  consoler  and  saviour  of 
the  many  like  suflferers.  Already  this  design  and  this  impulse 
breaks  forth  in  a  strong  current,  so  soon  as  he,  at  present 
without  any  help  and  solace,  turns  to  vows,  and  therewith  to 
thoughts  of  the  future ;  and  the  noble  fire, — become  through 
suffering  still  brighter  and  more  intense — of  the  sufferer  thus 
at  last  finds  an  issue  for  itself.  Then  soon  there  breaks  forth 
ever  more  glowingly,  the  representation  of  the  pure  pleasure 
wherewith  he  then  shall  eloquently  praise  Jahve,  exhort  and 
console  all ;  refresh  the  mass  of  the  sufferers  in  every  way — 
yea,  for  ever,  according  to  his  wish  !  vv.  23-27.  But  once  let 
there  be  so  strong  and  general  an  exaltation  in  Israel,  its 
power  must  break  outward,  and  awaken  the  heathen  to  share 
in  the  salvation  of  Israel.  If  the  poet's  fancy  has  thus  been 
warmed  by  the  picture  of  that  internal  prosperity,  it  advances 
consequently  further,  and  feeds  itself  still  more  on  the  picture 
of  the  conversion  of  the  Gentiles,  only  possible  after  Israel's 
exaltation, — the  heathen  who  now  so  cruelly  persecute  the 
poet;  and  of  the  fulfilment  of  the  kingdom  of  Jahve,  all- 
embracing,  poor  and  rich,  heathen  and  Israelites, — Messianic 
presentiments,  which  awakened  long  before  the  poet,  appear 
to  him  here  in  a  strangely  new  connexion  and  with  new  truth, 
vv.  28-30;  and  concludes  with  tJie  presentiment,  that  this 
exaltation,  because'  of  its  very  light  and  its  strength,  will 
have  eternal  issues,  and  will  never  pass  away  from  memory, 
w.  31,  32.  The  deepest,  most  comfortless  sufferings,  require 
the  most  exalted  hopes  or  at  least  presentiments ;  and  those 
here  arising  are  truly  the  noblest  and  most  modest,  taking 
hold  of  the  poet  by  a  peculiar  Divine  power,  and  calming  him 
in   the   most   intractable   grief.  .    The  •"'^P'^  ,    vcr.    27,   refers 


SON  OS  OF  THE  DISPERSION.  43 

indeed  in  the  first  instance  to  the  rich  thank-offerings,  but  the 
outward  eating  and  drinking  is  not  the  most  important  thing, 
and  the  object  in  thank-offerings  at  least  should  not  be  so. 
But  with  this  sacred  food  and  the  physical  enjoyment  which 
the  poet  can  by  no  means  exclude  in  the  case  of  the  needy,  the 
spiritual  is  to  be  united ;  the  true  satisfaction  and  refreshment 
is  here  also  not  described  as  merely  bodily ;  and  it  cannot  be 
doubtful  in  what  the  poet  places  true  happiness  (although  he  is 
also  greatly  concerned  to  remove  bodily  distress).  'Mindful  of 
this,  ver.  28,  of  the  true  salvation  that  they  see  in  Israel,  and 
of  which  also  they  have  a  repressed  obscure  presentiment,  and 
for  which  a  longing.  On  ^^"1^,  ver.  29,  comp.  §  200,  on 
l^r.^l,  ver.  30,  comp.  on  the  relative  clause,  §  350  b.  With 
the  -Tinnipn  -ibss  the  poet,  going  back  to  ver.  27  (hence 
the  perf.  of  that  seen  in  fancy  as  already  .taken  place),  com- 
prises the  two  figures  hitherto  separated  ;  both  all  the  rich  of  the 
earth,  to  whom,  according  to  the  conditions  of  that  time  espe- 
cially powerful  Gentiles  belonged,  and  the  lauguishing  ones, 
then  become  blessed  in  the  enjoyment  of  the  holy  peace  and 
the  truths  of  the  Temple.  But  to  take  '^?.^1,  as  fat,  i.e.,  rich 
ones,  is  harsh,  and  since  the  poet — although  he  hopes  for  the 
ultimate  conversion  of  all — has  immediately  before  his  eyes 
the  many  deeply  bowed  down  and  persecuted  generally — the 
word  will  be  better  explained  as  ""i?^"^,  covered  with  dust,  i.e., 
mourning  ones.  What  a  grand  spectacle, — to  see  all  men  of 
the  earth,  and  pre-eminently  the  many,  now  utterly  comfort- 
less, united  in  such  delight!  "iT^f,  ver.  31,  ''to  the  genera- 
tion/' i.e.,  when  older  or  riper  men  speak,  to  the  forming 
generation,  to  the  young  contemporary  world,  or  shortly  (as 
we  say)  to  the  world,  Ixxi.  18;  but  more  exactly,  ver.  32;  they 
will  come,  those  not  in  existence,  and  announce,  =  future  men 
wuU  announce  to  the  born  people,  i.e.,  to  those  just  born,  there- 
fore to  the  young,  Ps.  cii.  19,  that  He  ivrought,  as  in  hi.  11.* 

*  On  the  gross  mistakes  which  a  later  expositor  commits  in  reference  to  this 
Psalm,  see  the  Jahrhh.  der  Bibl.  Wiss.,  ix.,  pp.  165-168. 


44  SONOS  OF  THE  DISPERSION. 

67-76.     Psalms  xxv.,  xxxiv.,  xxxv.,  xxxviii.,  xl.,  li., 

LXIX — LXXI.,   cix.,   CII. 

This  considerable  series  of  Psalms  belongs  again^  according 
to  all  discoverable  traces,  to  the  same  poet ;  in  the  case 
of  Ps.  cii.  there  might  be  a  doubt  whether  it  belongs  certainly 
to  this  place ;  although  with  regard  to  it  the  probability- 
predominates. — If  we, — which  is  always  the  first  point, — look 
at  the  particular  personality  of  the  poet,  from  all  these  songs 
there  clearly  appear  the  most  peculiar  traits  of  the  same 
personality. 

Nowhere  do  we  behold  the  poet  in  the  vicinity  of  the 
sanctuary,  or  even  only  of  the  Temple,  full  of  wistful  recollec- 
tion ;  he  vows  to  give  public  praise  to  God  for  deliverance  and 
grace,  xxxv.  9, 10,  28  ;  xl.  4  sqq.,  17  3  li.  15  sqq. ;  Ixix.  31  sqq.; 
Ixxi.  14  sqq. ;  cix.  30,  comp.  Ixxxviii.  11-13,  but  nowhere  does 
he  take  this  vow  in  the  way  of  the  previously  explained,  songs 
of  the  second  period,  that  is,  as  if  he  would  bring  sacrifices  in 
the  Temple,  and  then  siag  thanksgiving  and  didactic  songs. 
He  had  therefore  from  the  first  his  situation  far  from  Jeru- 
salem, which  he  scarcely  knows,  probably  among  the  Gentiles 
in  exile,  but  survived  the  destruction  of  Jerusalem  and  of  the 
Temple ;  for  in  his  later  songs  he  is  jealous  (as  if  the  misfor- 
tune of  Israel  had  been  completed)  for  the  honour  of  the 
destroyed  Temple  and  of  religion,  and  prays  for  the  prosperity 
of  Jerusalem  and  of  Juda,  and  the  redemption  of  Israel,  li.  20; 
Ixix.  10,  36,  37  ;  Ixxi.  20  ;  xxv.  22  ;  cii.  14  sqq.  According  to 
his  position  in  the  people,  he  is  indeed  from  the  first  a  very 
considerable  and  influential  man,  to  whom  many  look  with 
'expectation,  and  who  later,  through  the  troubles  of  the  time 
and  the  pcrsecutioiv  of  men,  fell  from  his  external  dignity, 
Ixxi.  21,  comp.  ver.  11  ;  Ixix.  7 ;  and  only  from  such  a 
powerful,  almost  princely,  position,  is  the  peculiar  Ps.  li. 
completely  explained.  But  nowhere  is  it  clear  that  he  has 
anything  prophetic  in  himself  or  struggles  against  prophets. 


S02JGS  OF  THE  DISPERSION.  4.5 

He  is  manifestly  a  layman,  probably  a  warrioi'  from  the  royal 
house  ;*  his  song  starts  only  from  personal  dangers  or  expe- 
riences, and  although  he  vows  as  the  best  thanksgiving  the 
loud  public  praise  of  Jahve,  and  the  instruction  therewith 
related  of  the  inexperienced,  and  not  only  so,  but  also  con- 
firms this  (comp.  the  places  before  named),  he  nevertheless 
remains  generally  far  removed  from  the  peculiar  prophetic 
height  and  position. 

If  the  mind  of  the  poet  be  examined,  this  m"ighty  man 
shows  an  extreme  softness,  indeed  tenderness  of  feeling,  which 
leads  him  to  take  the  most  loving  part  in  the  weal  or  woe  of 
others,  and  claims  on  this  behalf  also  the  compassion  of  others, 
XXXV.  12-14,  xxxviii.  21,  Ixix.  10-12,  21,  22,  cix.  4  sqq.,  and 
sorrowfully  misses  the  friends  who  tarry,  xxxv.  15,  xxxviii,  12, 
Ixix.  9,  21,  cii.  7-9 :  in  addition  to  this,,  the  most  hearty 
openness  and  honesty,  xxxviii,  10,  18,  19,  xl.  10,  11,  li.  8  sqq., 
Ixix.  6,  20 ;  but  partly  also  a  very  ready  revolt  and  excitement 
of  feeling,  yea  of  passion  and  sinful  haste, — to  recall  Ps.  li. 
only.  And  certainly  a  warm  open  heart,  such  as  the  poet 
shows,  precisely  in  these  last  extremely  confused  and  immoral 
times  could  be  very  readily  carried  away  to  momentary  revolt 
and  passion.  But  sore  was  the  conflict  and  the  misery  into 
which  he  thus  fell;  not  merely  with  the  world,  with  his 
acquaintances  and  friends  he  even  falls  out,  and  sees  himself 
everywhere  accused,  despised  and  persecuted ;  not  merely  has 
he  to  struggle  with  weakness  and  sickness,  the  consequences 
of   such  a  passionately  disturbed  and  harassed  life;    but  he 

*  Or  perhaps  even  a  king's  heir,  although  not  the  Joachaz  led  away  to 
iEg}-pt  (^Gesch.  des  V.  Isr.,  iii.,  p.  720,  of  the  2nd  edition).  The  words,  Ixxi.  21, 
actually  sound  too  lofty  to  allow  us  to  think  of  a  poet  of  a  common  rank.  But  if 
the  poet  was  a  man  of  such  high  standing,  it  is  explained  how  his  songs — although 
some  of  them  are  not  precisely  of  the  highest  value — might  have  been  nevertheless 
so  carefully  preserved. — The  LXX  have  with  Ps.  Ixxi.  the  superscription,  as  if  it 
was  composed  "  by  the  .^ons  of  Jonadah,  and  the  first  who  were  led  away."  The 
inventor  of  this  notion  was  not  then  deceived  as  to  the  age  of  the  song,  and  sought 
for  the  poet  only  too  limitedly  among  the  Rekliabites,  Jer.  xxxv.,  as  if  these  alone 
could  at  that  time  have  been  so  pious. 


46  SONOS  OF  THE  DISPERSION. 

has  also  soon  to  undergo  the  still  sorer  struggle  with  expe- 
riences of  his  own  mind,  and  painfully  to  urge  that  he  may 
not  lose  the  holy  spirit.  In  fact  the  poet  stands  in  his  long 
and  thousand-fold  oppressed  life,  often  approaching  to  despair, 
the  type  of  all  sufferings  of  Israel  in  that  severe  transitional 
time.  And  as  a  nameless  grief  at  that  time  befell  the  whole 
people,  the  poet  often  knows  hardly  aught  but  fasting  and 
mourning  garments,  xxxy.  13,  Ixix.  11, 12,  cix.  24.  But  again, 
the  true  God  forsakes  him  not,  to  whom  he  in  each  trying 
situation  directs  the  never  long  silent,  never  utterly  troubled 
cravings  and  utterances  of  his  spirit.  He  who  has  most  deeply 
experienced  in  himself  the  nature  of  sin  and  guilt,  obtains 
even  in  those  most  unhappy  of  times  the  victory  still  in  God, 
advances  from  one  wondrous  deliverance  and  inner  exaltation 
to  another,  and  reaches  finally,  ripe  in  Divine  strength  and 
solace,  to  that  higher  blessed  age,  when  he  can  be  to  the 
younger  generation  still  an  eloquent  and  happy  preacher  of  the 
true  Divine  life,  Ps.  Ixxi.  Pre-eminently  in  the  life  and  song 
of  the  poet  the  idea  of  guilt  and  sin  is  developed  to  an  acute- 
ness  and  clearness  which  is  nowhere  earlier  or  elsewhere  found 
in  the  Old  Testament.  Nothing  more  is  wanting  here  than 
what  some  time  later,  at  the  end  of  the  exile,  experience  was 
to  teach  on  a  great  scale, — namely  that  innocence  may  also  be 
for  other  sufferings.  And  along  with  this  the  truth  comes  to 
full  validity  that  true  penitence  and  the  genuine  Divine  life 
must  show  themselves  quite  otherwise  than  in  the  Temple- 
sacrifices,  quite  impossible  to  the  poet,  especially  at  that  time, 
xl.  7-11,  li.  15,  21,  Ixix.  31-83.  Certainly  one  cannot  wonder 
enough  that  by  the  side  of  such  dull  and  gloomy  pictures  as 
'Pss.  XXXV.,  xxxviii.,  Ixix.,  cix,,  the  genuine  pictures  of  that 
whole  dreary  time, '"■such  extraordinary  noble  elevations  of 
feeling  are  found  as  in  Pss.  xl.,  li.,  Ixxi.,  xxxiv.  Thus  this 
whole  personality  stands  forth  as  unique  in  the  Psalter,  not 
indeed  as  one  of  the  greatest,  but'as  one  of  the  most  remark- 
able and   most  instructive ;   although    hitherto    we    have    not 


SONGS  OF  THE  DISPERSION.  47 

succeeded   in  tracing  it  to   its  place   in   the   rest    of    known 
liistory. 

The  style  too  of  the  song  is  throughout  the  same,  melting 
and  diffuse,  with  difficulty  collecting  and  rounding  itself  off, 
sometimes  spasmodically  broken  off,  xxxviii.  10-15,  Ixix.  6,  20, 
generally  quite  as  the  impress  of  the  times  was  bound  to  form 
it  in  so  soft  an  elegiac  poet.  Pre-eminently  certain  songs 
suffer  from  these  long  measures,  Pss.  cii.,  Ixix.,  and  still  more, 
Ps.  cix.  The  language  is  entirely  artless,  while  many  poets, 
whoso  songs  have  been  explained,  are  found  of  a  certain 
intentional  art.  In  details,  the  language  has  especially  the 
following  peculiarities :  the  poet  is  in  the  habit  of  terming  his 
foes  '?'>  C3n  ppt^)  (and  the  word  £30  is  generally  a 
favourite  expression  with  him)  xxxv.  19,  xxxviii.  20,  Ixix.  5; 
XXXV.  7,  cix.  8,  or  such  as  requite  him  evil  instead  of  good, 
hate  instead  of  love,  xxxv.'  12,  xxxviii.  21,  cix.  4,  5,  who  seek 
or  meditate  his  ill,  or  rejoice  in  it,  xxxv.  4,  26,  xxxviii.  13, 
xl.  15,  16,  Ixxi.  10,  13,  24,  who  secretly  persecute  him,  ]ta2T 
(a  verb  found  nowhere  else)  xxxviii.  21.  Ixxi.  1,  13,  cix.  4,  20, 
29 ;  they  shall  therefore  blush  and  incur  shame,  comp.  xxxv. 
4,  26,  xl.  15,  Ixix.  7,  Ixxi.  1,  13,  24,  cix.  29,  xxv.  2,  3,  20, 
xxxiv.  6.  He,  on  the  other  hand,  feels  his  mishaps  to  be 
divine  blows,  as  heat  and  wrath  from  above,  xxxviii.  3  sqq., 
Ixix.  25,  27,  cii.  4,  5,  11,  or  as  a  flood,  a  fountain  wherein  he 
is  on  the  point  of  sinking,  of  swooning  away,  xl.  3,  Ixix.  2,  3, 
15,  16  (Ixxxviii.  7,  8,  18),  figures  which  perhaps  no  poet  else- 
where so  marks  with  such  preference  and  in  such  detail,  and 
in  which  many  rare  words,  almost  peculiar  to  this  poet,  recur, 
nVvJD  Ixix.  3,  16  (Ixxxviii.  7)  ^'^  and  1);  xl.  3,  Ixix.  3,  15; 
he  fears  lest  his  foot  may  stagger,  and  feels  it  again  at  other 
times  firm,  xxxviii.  17,  xl.  3  (xxxv.  7,  8,  xxv.  15),  comp.  xxvi. 
1,  12,  lest  his  strength,  the  light  of  his  eyes  forsake  him, 
xxxviii.  11,  xl.  13,  Ixix.  4  (comp.  vv.  24,  Ixxxviii.  10),  Jahve 
ho  loves  everywhere  to  term  Jiis  God,  xxxv.  23,  24,  xxxviii. 
IG,  22,  xl.  'J,   18,  Ixix.  4,  Ixxi.  4,   12,  22,  cix.  26,  xxv.  2,  or 


48  SONGS  OF  THE  DISPERSION. 

mn"*  ^31S,  an  expression  whicli  at  least  is  not  frequent  witli 
every  poet,  Ixix.  7,  cix.  21,  Ixxi.  16,  and  knows  most  vividly 
that  he  has  sinned  against  Him  alone  and  Him  alone  must 
praise,  li.  6,  Ixxi.  16.  Besides  this  there  are  found  many 
words,  partly  of  peculiar  usage,  partly  rai-e,  as  ^^p^  in  this 
connexion,  xxxv.  28,  Ixxi.  6,  8.  14,  cix.  1,  xxxiv.  2  and  n^n 
XXXV.  28,  xxxviii.  13,  Ixxi.  2i,  ^?^  xxxv.  15,  xxxviii.  18; 
nbpi^i  xxxviii.  6,  19,  Ixix.  6;  ni»3  xl.  16,  cix.  29,  comp. 
Ixix.  20,  xxxv.  26  ^1"^  persecute  that  mhich  is  good,  xxxiv.  15, 
xxxviii.  21 ;  and  all  previous  songs  "'33?  is  not  yet  so  frequent 
as  here,  xxxv.  10,  xl,  18,  Ixix.  30,  Ixxviii.  16,  cix.  IQ,  22, 
XXV.  16,  18,  xxxiv.  7; — "f^P^  is  a  favourite  expression,  xxv. 
15,  xxxiv.  2,  xxxv.  27,  xl.  12,  17,  Ixxi.  3,  6.  cix.  15,  as  well  as 
f33  xxxviii.  10,  12,  18,  li.  5,  Ixix.  20,  Ixxxviii.  2,  cix.  15, 
also  it  is  continually  before  me,  i.e.,  I  know  it  very  well, 
xxxviii.  18,  li.  5,  cix.  15,  where  such  more  ancient  passages  as 
].  8,  Jer.  vi.  7  (comp.  B.  Jes.  xlix.  16,  lix.  12)  may  have  passed 
before  the  poet's  mind.  Many  others  will  be  mentioned  below. 
Conversely,  there  are  wanting  in  this  poet  thoughts  and  words 
which  elsewhere  are  the  most  customary,  as  e.g.,  the  phrase 
''hear  my  prayer!"  which  according  to  the  Davidic  iv.  2,  is 
so  frequent  in  the  beginning  of  the  songs  of  these  times, 
scarcely  ever  appears  here,  comp.  cii.  2,  xxxv.  13,  Ixix.  14;  or 
as  VWn  which  in  the  Davidic  and  in  other  songs,  especially 
Ps.  xxxvii.,  is  so  endlessly  frequent,  appears  here  but  very 
sparingly,  and  in  the  earlier  songs  of  this  series  not  at  all, 
cix.  2,  6,  7,  Ixxi.  4,  xxxiv.  22,  on  and  iw^  only  in  the  didactic 
poem,  xxv.  8,  21. — In  what  concerns  the  position  of  these 
songs  in  the  Psalter,  at  least  xxxiv.,  xxxv., xxxviii.,  xl.,  and  then 
Ixix.,  Ixx.,  Ixxi.  stund  so  together,  that  in  this  fact  may  be 
found  a  confirmation  of  this  view  "of  their  common  origin. 
Even  Ps.  Ixx.  is  but  the  separated  better  half  of  Ps.  xl.,  comp. 
Vol.  I.,  p.  S.  '- 

One  might  be  tempted  to  bring  Ps.  xxii.  also  into  this  scries, 
because  it  too  shows  a  groat  resemblance- in  many  ways,  both 


SONOS  OF  THE  DISPERSION.  49 

in  contents  and  in  the  style  of  the  song  (the  structure  of  the 
strophes  in  Pss.  xxii.  and  xxxv.  is  peculiarly  similar)  and  as  the- 
languao-Gj  e.g.,  Tiy^"^  niy  only  one,  i.e.,  my  dearest,  irreparable 
good,  my  soul,  xxii.  21  ;  xxxv.  17  :  the  vow  to  praise  God  n~i 
^Hi^^  xxii.  23,  26  ;  xxxv.  17  ;  xl.  10  ;  cix.  30  ;  the  cry  he  not 
far  !  xxii.  12,  20  (comp.  ver.  2)  ;  xxxv.  22  ;  xxxviii.  22;  Ixxi. 
12  ;  comp.  cix.  17  and  the  related  haste  to  my  help  !  xxii.  20  ; 
xxxviii.  23  ;  xl.  11, 18  (Ixx.  6)  ;  Ixxi.  12  ;  further  3St2?  of  strong 
■  complaint  xxii.  2,  xxxviii.  9,  ^^^^^  xxiii.  20,  and  X\*:j 
Ixxxviii.  5,  and  some  other  instances  of  the  kind.  But  an 
unforced  and  thoroughgoing  similarity  is  nevertheless  not 
found.  More  original  force,  more  intensity  and  concealed  glow, 
more  boldly  poetical  and  striking  elements  are  majuifcstly 
found  in  Ps.  xxii. ;  and  the  mood  is  perhaps  of  a  somewhat 
different  kind.  The  historical  pre-supposition  of  the  Temple 
with  its  vows  and  sacrifices,  xxii.  23-27,  is  entirely  wanting  in 
this  poet.  Just  so,  neither  in  Ps.  xxii.  nor  Ps.  xxxv.  is  it  pre- 
supposed that  the  poet  has  already  experienced  a  great 
deliverance  from  such  sufferings,  and  yet  these  two  songs 
manifestly  belong  to  the  same  circumstances.  Finally,  it  is 
decisive  that  Ixxi.  6  is  an  unmistakable  imitation  and  trans- 
formation of  xxii.  10.  The  partial  similarity  appears  rather 
explicable  fi'om  the  fact,  that  the  fruitful  poet  of  these  songs 
had  already  heard  that  somewhat  earlier  and  much  more  dis- 
tinguished song,  and  had  it  deeply  impressed  on  his  mind. 
The  great  impression  that  Ps.  xxii.  early  made,  is  also  obvious 
from  quite  another  soui'ce ;  much  of  it  is  re-echoed  verbally  in 
Isa.  xl.  sqq.,  as  ^''^'^\l,  xxii.  4,  so  shortly  for  ^^";^^  ^^"'i?, 
n2?V^n,  xxii.  7,  Isa.  xli.  14,  02?  ^na  Isa.  xlix.  7,  liii.  3; 
this  prophet  must  also  have  found  patterns  for  his  lofty  pictures 
of  the  servant  of  Jahve,  and  whore  did  he  find  them  so  clearly 
as  in  Pss.  xxii.,  Ixix.  ? 

To  Ps.  xxxi.  also  these  songs  have  a  certain  resemblance, 
and  they  would  then  be  derived  from  Jeremja,  in  favour  of 
which    theory    something    may    be    said.     But    this    is    not   a 

VOL.  II.  4 


50  SOKGS  OF  THE  DISPEBSION. 

thorough  resemblance,  as  e.g.,  Jeremja  does  not  use  the  word 
nVW^.  of  which  our  poet  is  fond  along  with  TlVWr^^  xxxv.  3,  9  ; 
bcsxYiii.  2;  xxxviii.  23;  xl.  11,  17;  Ixxi.  15.  And  further  it 
is  decisive  that  the  beginning  of  Ps.  Ixxi.  is  manifestly  a 
transformation  of  Ps.  xxxi.— On  Ps.  Ixxxviii.  which  also  bears 
great  resemblance,  comp.  Vol.  L,  pp.  307  sqq. 

The  situation  which  comes  to  light  in  Pss.  xxxv.  and  xxxviii. 
is  this  :  the  poet,  probably  according  to  the  figures  xxxv.  2,  3, 
pursued  by  mighty  warriors,  has  fallen  into  dangerous  sickness, 
xxxv.  15,  xxxviii.  2-9,  17,  18.  Over  this  not  merely  do 
many  of  the  particular  friends  and  acquaintances  of  the  poet 
scornfully  rejoice,  especially  because  he  plainly  belonged  to  the 
stricter  adherents  of  the  Jahve  religion  (xxxv.  20),  but  seek 
also  cunning  pretexts  for  the  complete  destruction  of  him 
in  his  feebleness,  partly  beset  by  the  superstition  that  the  mis- 
fortunes of  the  poet  show  the  guilt  of  his  party  and  his  own, 
partly  from  the  wanton  love  of  destruction.  Incessantly  they 
accuse  him  of  crimes  of  which  he  knows  himself  to  be  entirely 
free ;  he  is  to  confess  that  of  which  he  is  ignorant,  and  his 
innocence  and  quiet  only  invite  their  rash  scorn  and  their 
rage,  xxxv.  7,  11,  12,  15,  16,  21,  xxxviii.  13.  This  cruelty 
vexes  the  poet,  who  feels  himself  entirely  free  from  such 
culpability ;  and  the  more  deeply,  because  he  had  ever  shown 
the  very  men  who  now  torment  him  because  of  his  sickness, 
at  an  earlier  date  the  sincerest  compassion  and  the  most  hearty 
affection  ;  when  they  were  ill,  he  had  deeply  mourned  and 
prayed  on  their  behalf,  xxxv.  12,  13,  14,  xxxviii.  21.  But 
nowhere  else  does  he  see  help  save  in  the  eternal,  righteous 
Jahve ! 

Ps.  xxxv.  is  from  the.  first  period  of  these  relations.  The 
poet  still  feels  less  the  pains,  fears  less  the  consequences  of  the 
sickness,  than  the  cruel  persecution  of  the  scornful  friends,  who 
have  changed  into  open  foes,  especially  of  a  leader  of  them. 


SONGS  OF  THE  DISPERSION.  ol 

vcr.  .8;  find  in  violent  cmbitterment  at  tlio  unjust  persecution, 
the  rude  slander,  the  wild,  scoffing,  shameful  joy  of  the  tyrants; 
he  cries  here — meekly  and  speedily  overcoming  despair — for 
help  to  Jahve,  promising  for  deliverance  the  warmest  thanks. 
As  the  lament  here  for  the  first  time  gushes  forth,  it  seeks 
entirely  to  exhaust  itself  in  the  long  well-ordered  song.  Wishing 
for  a  forcible  deliverance  and  a  stormy  repulse  of  the  violent 
foe,  the  plaint  to  Jahve  opens  in  violent  excitement,  vv.  1-10, 
then  more  calmly  and  at  the  same  time  sadly  the  situation  of 
the  suppliant,  according  to  its  origin,  and  the"  cruelty  of  the 
thankless  friends  is  described,  till  gradually  the  dejection  again 
increases,  and  the  cry  for  help  powerfully  recurs,  vv.  11-19. 
Finally,  there  is  yet  a  glance  more  into  the  general  subject — how 
in  truth  those  who  now  persecute  the  poet  with  such  shameful 
delight,  persecute  in  general  all  peaceful  men,  and  so  the 
most  urgent,  explicit  prayer  for  deliverance  of  him  with  whose 
security  that  of  many  gcod  men  is  connected,  w.  20,  28.  Each 
of  these  three  strophes  unites  at  the  end  the  vow  of  thanks- 
giving with  the  prayer  for  help,  first  most  violently,  vv.  9,  10, 
then  recumbently,  vv.  18,  28. 

The  song  has,  quite  like  Ps.  xxii.,  three  very  long  strophes, 
but  somewhat  differently,  so  that  each  embraces  only  nine 
verses  with  twenty  members.  To  this  measure  the  first  only 
would  not  fully  conform  :  but  ver,  4  is  probably  only' transposed 
to  this  place  by  an  ancient  hand  from  the  words  of  the  same 
poet,  xl.  15;  there  it  stands  quite  correctly,  here  it  is  better 
left  out,  considering  the  connexion  of  the  words  and  figures 
of  the  strophe. 

]. 

Dispute^  Jahve,  with  them  who  dispute  with  me,        1 
fight  those  who  fight  me  ; 

seize  shield  and  target 
and  rise  to  help  me, 

bare  spear  and  battle-axe  against  the  persecutors, 
say  to  my  soul  :  thy  help  am  I! 

4  * 


52  SOmS  OF  THE  DISPERSION. 

[let  them  blush,  shame  befall  them  who  seek  my  life, 
ashamed  let  them  fall  back— who  thus  meditate  my 

unhappiness  !] 
5  like  chaff  before  the  wind  be  they, 

thrust  forth  by  Jahve's  angels  ; 
their  way  be  darkness  and  slipperiness, 
by  Jahve's  angels  pursued  ! 

—because  they  without  cause  hid  for  me  the  hole 

of  their  net, 
without  cause  dug  for  my  life. 
Let  a  storm  fall  upon  him  unawares, 
his  net,  that  he  concealed,  take  him, 
into  the  gulf  let  him  fall ! 
and  my  soul  will  be  glad  in  Jahve, 
leap  because  of  His  deliverance ; 
10  all  my  bones  shall  say :  ''  Jahve,  who  is  like  Thco, 

who  savest  sufferers  from  the  stronger  one  ; 
sufferers  and  needy  ones  from  their  spoiler?" 


Cruel  witnesses  rise  up 

what  I  know  not  is  demanded  of  me, 
ill  is  requited  me  instead  of  good ; 

— orphaned  is  my  soul  ! 
I  indeed,  in  their  sickness,  put  on  mourning, 
I  tormented  fasting  my  soul, 

and  my  prayer  fell  into  my  bosom ; 
as  if  it  were  a  friend,  a  brother  to  me,  I  went  forth, 
as  sorrowing  for  my  mother  I  stole  on  my  way 

mournfully. 
15  but  glad  of  my  fall  they  assemble, 

scourges  assemble  against  me — I  know  of  nothing ; 
they  revile  never  keeping  silence, 
with  most  impudent  scoffs  of  slander 

gnashing  their  teeth  against  me  ! — 


SONQS  OF  THE  DISPERSION.  53 

^  O  Lord  !  how  long  wilt  Thou  see  it  ? 

snatch  my  soul  from  their  throats  , 

from  the  lions,  Thou  my  only  one  ! 
I  will  thank  Thee  in  the  great  assembly  of  the  people, 

in  the  full  multitude  praise  Thee  ; 
let  not  my  lying  foes  rejoice  over  me, 

those  who  causelessly  hate  me,  let  them  not  wink 

with  the  eye. 
3. 
For  never  speak  they  peace,  "  20 

and  against  peaceful  men  of  the  land  they  meditate 

treachery  ; 
and  gape  with  their  mouth  against  me, 

saying,  *'  haha,  haha  ! 

our  eye  has  seen  it  !" 
Thou  hast  seen  it,  Jahve  !  be  not  silent. 

Lord,  be  not  far  from  me  ! 
O  rouse  Thyself,  awake  to  my  judgment, 

my  God  and  Lord,  to  my  cause  ! 
judge  me  according  to  Thy  right,  Jahve  my  God, 

and  let  them  not  rejoice  over  me, 
say  not  in  their  heart ;  ''  ha,  our  pleasure  !"  25 

say  not :  "  we  have  destroyed  him  V 
blushing  and  shame  together  fall  on  those  that  rejoice 

in  my  ill ; 

may  disgrace  and    shame  light  on  them  who  boast 

against  me  ! 
let  them  jubilate  and  rejoice  who  love  my  salvation, 

ever  say  :  '"'  exalted  be  Jahve, 

who  loves  the  weal  of  His  servant  \" 
and  my  tongue  shall  utter  thy  salvation, 

every  day  Thy  praise  ! 

1.  That  the  "^sp,  ver.  3,  is  a  metal  weapon,  is  clear  from  the 
"  baring,^'  whether  it  be  compared  with    (rdyapi<;,  a  Scythian 


54  SONGS  OF  THE  DISPERSION. 

battle-axe  (Lat.  secnn's),  or  in  the  Sanskr.  iCahra  (Discus)  :  it 
appears  to  Lave  been  well  known  as  a  new  arm  in  the  many 
wars  of  the  seventh  century  in  Palestine ;  comp.  Xen.  Anah.  iv., 
4,  10;  v.,  4,  G,  and  Bahrdt  on  the  Kappadocian  monument  in 
the   Berl  Alaul.  Navhrichten,  1859,    Febr. ;   on    the    Persic- 
Armenian,  comp.  Whiston,  Pref.  ad  Mos.  Chor.,  p.  v.,  and  on 
the  schagur  among  the  Beduins  west  of  Egypt,  Fresnel  in  the 
Nouvclles  Annales  des  Voyages,  1848-9.— With  this  first  cry  of 
distress  for  help  and  defence,  w.  1-3,  with  its  highly  warlike 
pictures,  are  then  connected  others  not  less  lively,  with  the 
wish  that  they  who  without  cause  seek  to  bring  him  to  naught, 
— who  would  take  him  as  in  a  deep  lion-pit,  below  hidden  with 
a  net,  above  covered  over — might  themselves,  pursued  by  the 
power  of  Divine  punishment,  fall  into  a  gulf  or  deep  precipice, 
— fall  into  their  own  net,  that  goodness  may  conquer  !     Jer. 
xxiii.  12.     The  propositions  of  state   (§  341  a)  of  the  angel  of 
Jahve,  vv.    5,   6,  describe    the  power  that  is    invisible,    but 
incessant  and  fearful  in  its  effects  ;   as  if  irresistibly  driven  by 
an  angel  from  heaven,  sent  for  the  purpose,  the  wicked  rush 
into   destruction,  are  hunted  into   the  precipice,   which  they 
desired  to  prepare  for  others.    And  while  the  figure  of  the  net 
finally  appears  once   more,  vv.   8-10,  with  peculiar  force,  in 
order  now  for  the   first  time  to   touch  the  main  enemy,  the 
language,  ever  growing  more  tumid,  is  now   first  completed 
with  the  glance  at  the  joyous  issue.   But  it  is  clear  enough  that 
the  words,  ver.  4,   which  would  too  early  express  the  most 
extreme  feeling,  do  not  suit  this  connexion, — on  the  contrary 
would   only   aptly    stand    in    ver.    26.      The    ns"ltZ7^    ver.    8  c, 
corresponds  plainly  to  the  nna?,  ver,   7,   and  is  properly  the 
cnirhing,   then  the  deep  gulf  (of  which  the  ^;/(W.  S'"|£i7  ver.  17, 
according  to  §  1 76  a),  the  precipice  into  which  one  falls  crashing, 
xl.  3,  more  generally,  as'Sll  words  of  the  kind,  ruin,  Ixiii.  10. 
But  it  would  be  a  very  poor  kind  of  language  if  the  poet  in  the 
first  member,  ver.  8,  only  employed  the.  same  word  as  in  the 
third;  also  to  the  striking  is  muclT  more  suitable  the   word- 


SONGS  OF  THE  DISPERSION.  55 

play  with  HlSl^  the  storm  (Prov.  i.  27  ;  Ez.  xxxviii.  9)  wlicre- 
with  the  first  figure  from  ver.  5  a.  is  once  more  here  repeated, 
and  alone  suitably. 

2.  The  last  words,  ver.  12  :  there  is  orjyhanage  of  my  sdul  ! 
my  heart  feels  deserted  of  all  friends, — are  very  abrupt,  spoken 
with  great  sadness  ;  for  already  the  poet  here  reflects  how  all 
friends  forsake  him  in  the  life-danger,  whilst  he  was  farthest 
from  forsaking  men  in  their  misfortune.  But  sickness  is 
'selected,  ver.  13,  because  the  poet  now  suffers  from  it,  ver.  15. 
My  'prayer  also  for  them  fell  hack  into  my  bosom,  as  I  in  distress 
could  not  lift  up  my  head,  but  must  let  it  fall  in  deep  grief 
upon  my  bosom,  comp.  1  Kings  xviii.42.  The  fall,  ver  15,  is 
the  fall  into  dangerous  sickness,  the  danger  which  hinders  the 
poet  from  rising  and  from  free  action.  Q**??.  is  understood  by 
derivation  (comp.  1"l23  Job  xii.  5)  and  signification  by  the  LXX 
most  certainly  as  fxaartye^,  which  denote  scourges,  but  in 
such  a  connexion,  where-the  poet  recurs  to  ver.  11, — blows  of 
the  tongue  (Job  v.  21)  slanders,  or  men  wounding,  slandering 
with  merciless  words.  Ver.  16  describes  the  rude  style 
of  these  men  further:  with  most  unlioly  scqfs  (§  313  c)  of 
distortion  {i.e.,  intentional  perversion,  lying,  slander)  which 
therefore  are  entirely  without  foundation  as  petulance  and 
scorn,  gnashing  {inf.  abs.  according  to  §  280  a)  against  me 
their  teeth,  showing  their  wrath  against  me.  313?;2  from  y\V, 
udj  Arab,  be  bent.  Of  the  better  known  ^127^^  "  cake," 
1  Kings  xvii.  12,  the  old  translators  have,  with  good  grounds, 
not  thought ;  the  above  word  is  here  meanwhile  selected  also 
because  of  the  similar  sound  with  the  y^h  of  like  meaning. 
Wink  with  the  eye,  or  distort  the  eyes,  ver.  19,  expressive  of 
contemptuous  scorn  and  of  base  joy. 

3.  Ver.  21  :  our  eye  has  seen  it,  we  ourselves  have  seen  it, — 
namely,  that  the  poet,  who  was  ever  so  bold  and  strong,  is  now 
himself  struck  by  the  blow  ;  he  cannot  deny  that  he  repents 
and  must  further  repent.  But  suddenly  turning  round  the 
thought  of  shameful  joy  in  remembrance  of  Jahve,  the  poet 
exclaims,  ver.  22  :  Thou  hast  seen  it  rather,  namely,  how  deeply 


56  SONOS  OF  THE  DISPEESION. 

they  vex  the  feeble  one.  Comp.  similar  inversion  of  the 
thought  in  transition  to  God,  x.  13,  14.  Ver.  25,  further  an 
abrupt  exclamation  of  shameful  joy  :  ha !  our  'pleasure ! 
because  all  is  attained  that  we  wished,  the  inevitable  fall  of  the 
constant  man. 

But  in  vain  !  deliverance  did  not  immediately  follow  this 
first  stormy  supplication.  Eather  does  the  very  sickness 
appear  to  have  been  aggravated  by  the-  violence  of  the  com- 
plaint. At  least  in  the  following  song,  Ps.  xxxviii.,  this 
appears  so  painfully  enhanced,  that  the  poet,  because  of  the 
very  excess,  anew  supplicates  Jahve.  And  already  he  is 
inwardly  more  serious  and  clear,  he  has  become  more  collected 
in  his  mind.  There  is  no  longer  the  violent  indignation  about 
the  external  enemy,  his  slanders  and  his  crafty  designs,  but  a 
patient  endurance.  He  has  also  become  attentive  to  his  own 
deficiencies,  and  prepared  to  remove  them ;  and  thus  there 
strikes  through  the  threatening  despondency  in  raging  grief 
over  his  sickness  and  external  danger,  a  higher  reflectiveness 
and  calmness  of  mood,  while  the  poet  before  everything  feels 
himself  impelled  again  to  seek  rest  and  hope  in  God— repressing 
the  recollection  of  his  foes,  and  only  hoping  at  the  very  end, 
humbly  and  in  confession  of  his  own  defects,  for  help  from 
Jahve,  because  otherwise  with  the  victory  of  his  prevailing 
foes,  the  party  of  frivolity  represented  by  them  would  conquer. 
And  thus  three  strophes  :  first  the  irrestrainable  outburst  of 
saddest  prayer  for  at  least  milder,  endurable  punishment,  vv.  2-9. 
Yet  wherefore  unending  complaint,  that  still  does  not  exhaust 
everything  ?  Jahve  knows  how  the  poet  must  mourn,  he  the 
deadly  sick,  forsaken  by  all  his  acquaintances,  violently 
threatened  by  the  enemy,  himself  opposing  to  all  slanders 
and  provocations  the  most  silent  calm ;  thus  follows  the  higher 
reflection  and  calmness  in  opposition  to  all  that  is  wrathful 
and  excited,  vv.  10-lG;  and  because  the  poet  places  all  hope 
alone  in  Jahve,  at  last,  with  a  repeated  cry  for  help,  a  look  is 
cast  on  all  sides  upon  the  whole  situation  and  peculiarly  upon 


SOxYGS  OF  THE  DISPEESlOX.  57 

his  £pes_j  who  desire,  though  impotently,  according  to  the  Divine 
plan,  to  content  their  shameful  joy  !  rv,  17-23.  While  in  this 
way  the  glance  back  at  the  foes,  which  in  the  previous  song  was 
the  main  thing,  is  here  much  subdued  and  softened  by  deeper 
thoughts,  this  becomes  one  of  the  finer  songs  of  this  poet, 
as  we  at  the  same  time  recognize  an  important  advance  in  the 
mind  of  the  poet.  Farther,  the  poet  has  here  less  Ps.  xxxix. 
than  Pss.  vi.  and  xiii.  in  recollection,  see  Vol.  I.,  pp.  183  sqq. 

The  three  strophes  are  here  manifestly  somewhat  shorter 
than  in  the  preceding  song ;  and  although  the  Tsecond  and  the 
third,  according  to  the  present  arrangement  of  words,  are 
somewhat  too  short,  yet  each,  according  to  all  indications, 
should  have  eight  verses  with  sixteen  members. 

1. 

Jahve  !  punish  me  not  in  Thy  zeal, 

and  in  wrath  chastise  me  not ! 
for  thy  arrows  have  sunk  into  me, 

and  on  me  Thy  hand  has  fallen ; 
there  is  nothing  sound  in  my  flesh  before  thine  auger, 

no  peace  in  my  bones  from  my  guilt. 
Yea,  my  punishments  go  over  my  head,  5 

like  a  heavy  burden  too  heavy  for  me ; 
my  stripes  rot,  they  moulder 

for  the  consequences  of  my  folly ; 
I  am  bent,  bowed  greatly. 


daily  I  go  mour 


nmsr 


o^ 


because  my  loins  are  full  of  sores, 
and  nothing  is  sound  in  my  body ; 

benumbed  and  worn  out  too  greatly 
I  groan  forth  my  heart's  raging.— 


0  Lord,  before  Thee  is  all  my  longing,  10 

my  sighing  not  concealed  from  Thee  ! 


58  SONGS  OF  THE  DISPERSION. 

my  heart  beats,  beats,  strength  has  forsaken  me, 

my  very  eye-light  is  not  with  me. 
afar  stand  my  friends  and  acquaintances  from  my  wound, 

and  my  relatives  place  themselves  at  a  distance ; 
and  they  who  seek  my  life  lay  snares, 

and  those  who  wish  my  hurt  bespeak  destruction, 
and  meditate  only  deceit  daily. 
But  I  like  a  dove  hear  not, 

and  like  a  dumb  man  who  open's  not  his  mouth, 
15         and  became  like  a  man  who  hears  not, 

in  whose  mouth  are  no  accusations, 
because  I  bope  on  Thee,  0  Jahve  : 

Thoio  wilt  hear,  my  Lord  and  God  ! 

3. 

I  think  indeed  that  they  may  only  not  rejoice  over  me, 

if  my  foot  staggers,  greatly-boasting  against  me, 
because  I  stand  near  to  falling, 
*  * 

and  always  grief  passes  before  my  eyes, 
then  I  confess  my  sin, 

am  troubled  because  of  my  guilt. 
20         But  my  causeless  enemies  are  numerous, 

and  many  are  my  lying-haters, 
who  requite  only  evil  for  good, 

persecute  me  for  following  after  the  good ; 
forsake  me  not,  Jahve, 

•  my  God,  be  not  far  from  me  ! 
O  hasten  to  my  help, 

Thou  Lord,  my  salvation  ! 

r.  In  the  very  first  strophe  the  feeling  of  grief  and  that  of 
guilt  penetrates  most  cWsely,  while  the  poet  concludes  the 
latter  from  the  greatness  of  the  former,  and  the  more  pro- 
foundly and  seriously  he  thinks  over  his  entire  condition  of 
soul,  the  more  he  feels  himself  harivsscd  by  grief.     The  same 


SON  OS  OF  THE  DISPERSION.  50 

confcssign  of  sin  tlierefore  begins  from  the  first  which  recurs 
more  briefly  and  plainly,  vv.  18,  19.  On  this  account,  however,' 
the  feeling  of  the  Divine  punishments  is  predominant,  which  the 
poet  only  wishes  may  be  softened  to  endurableness,  because 
the  weight  of  punishment  and  gi'ief  bows  him  down  too  deeply, 
as  in  two  clauses,  vv.  3-4,  5-7  is  expressed,  and  because  the 
sickness  is  so  severe  and  oppressive,  vv.  8-9.  The  mere  word 
'^  stripes,"  ver.  G,  may  be  figurative,  so  far  as  it  docs  not  more 
closely  designate  the  nature  of  this  evil  as  sickness,  but  merely 
the  deeply-rooted  consequences  of  Divine  chastisement :  but 
ver.  8  speaks  finally,  plainly  enough  of  the  kind  of  sickness, 
without  any  figure,  ^/i??  is  that  which  is  burnt,  a  brand, 
burning  ulcer,  Jcali/,  Arab. ;  correctly  so  the  Targ. 

2.  Ver.  11.  On  Qrj  comp.  §  311a  and  above  Ps.  vi.  8. 
Ver.  12  runs  j^roperly :  my  friends  and  neighbours  place 
themselves  out  of  the  neighbourhood  of  my  torment,  and  my 
acquaintances  stand  already  afar  off,  which  again  infers 
leprosy.  Job  xviii.  13-20.  Because  the  mood  of  mind  which 
the  poet  describes,  ver.  14,  lasts  longer  with  him,  his  language, 
ver.  15,  passes  with  "^r^^l^^  correctly  into  the  past. 

3.  The  thrice  used  ""?  wherewith  the  last  strophe,  according 
to  its  present  arrangement  of  words — irrespective  of  the 
ver.  IG,  better  to  be  attached  to  the  preceding  strophe — 
begins,  must  be  so  taken  that  the  following  ever  explained 
something  of  the  preceding;  ver.  17,  how  the  poet  first  of 
all  hopes  in  Jahve  because  he  thinks  or  hopes  deliverance  will 
come,  that  the  enemies  may  not  have  a  godless,  shameful  joy 
in  the  fall  of  a  good  man;  but  he  has  this  fear,  ver.  18, 
because  he  feels  himself  near  to  death,  or  ready  for  the  final 
falling;  while  he  from  the  other  side,  ver.  19,  also  hopes, 
because  he  sincerely  confesses  his  guilt,  Ps.  li.  But  we  must 
not  fail  to  recognize  that  between  the  two  members  of  ver.  18 
there  gapes  a  chasm,  because  the  first  explains,  correctly 
and  more  closely  the  stagrjering  of  the  foot  just  mentioned, 
ver.  17;  but  the  second  touches  on  something  quite  different 


60  SONGS  OF  THE  DISPERSION. 

wliicli  is  then  fui-tlier  elucidated,  ver.  19.  It  is  evident  that 
here  two  members  are  lost,  the  first  of  which,  completing  the 
sense  of  ver.  18  a,  still  further  mai'ked  the  danger  of  death,  the 
second  with  a  new  beginning  introduced  the  confession  of  sin 
in  the  way  that  may  be  safely  enough  inferred  from  ver.  18  &, 
comp.  with  vv.  3,  4.  Somewhat  as  follows  : 
because  I  stand  near  to  falling 

at  the  gates  of  death  my  foot  tarries, 
But  blows  of  Thy  wrath  I  bear, 

and  ever  does  grief  pass  before  my  eyes. 
But,  on  the  other  hand,  all  this  refers  to  foes  such  as  requite, 
without  repentance  and  remorse,  proud  in  their  numbers,  the 
good  deeds  shown  them  with  evil ;  therefore  humble  prayer  for 
help,  in  the  belief  that  such  perversities  cannot  ever  continue  ! 
w.  20-23. — On  the  jperf.  ^^"^"^^n  in  the  second  clause,  ver.  17, 
see  §  346  b.  For  tZl'^Tf,  ver.  20,  C33n  is,  as  others  supposed, 
to  be  regarded  as  more  original,  both  because  of  the  connexion 
of  this  passage  and  of  the  usage  of  this  poet. 

The  thank-songs  which  the  poet  might  have  sung  after  his 
deliverance  from  such  sufferings,  as  he  had  vowed,  are  now 
indeed  lost  to  us ;  but  the  substantial  contents  of  one  such  have 
been  marvellously  preserved  in  Ps.  xl.  For  Ps.  xl.  is,  from  the 
second  half  onwards,  vv.  12  sq.,  a  purely  suppliant  song;  but 
the  more  unusual  is  the  first  half,  which  places  a  thank-song  at 
the  head.  The  mode  of  union  can  only  bo  the  following  :  the 
poet  had  lately  been  delivered  from  a  great  danger,  and  as  he 
was  only  conscious  of  being  saved  through  great  constancy  of 
spirit  in  confidence^  in  Jahve,  he  had  then  loudly  before  the 
great  multitude  praised  Jahve  as  the  mig'hty  safe  deliverer  of 
His  Servants.  This  thank-song  had  been  probably  according 
to  the  pattern  of  such  giv»ii  above,  Ps.  xxx. ;  but  with  some 
alterations.  In  the  first  place  it  had  more  surely  and  clearly 
flowed  from  the  principle  that  the  true  and  best  sacrifice  was 
not  the  sacrifice  anciently  offered,  the  external  one,  the  more 


SONGS  OF  THE  DISPERSION.  Gl 

ancient  meaning  of  which  had  now  lost  its  inner  force,  but  the 
new  and  spiritual,  or  the  new  life  in  the  spirit ;  at  that  time" 
a  new  truth,  passing  into  the  light,  which  had  appeared  in 
the  poet  with  new  force  and  peculiar  Divine  impulse — and 
therefore  so  overpoweringly  taking  possession  of  him,  that  he 
had  not  desired  to  appear  in  the  Temple  with  sacrificial  beasts 
and  external  splendour,  but  rather  with  the  roll  of  the  law  or 
Divine  revelation  to  be  stamped  on  the  heart,  as  it  was  now 
publicly  acknowledged  and  generally  accessible  (the  song  is 
sung  after  the  reformation  of  Josia)  ;  and  had  appeared  before 
the  congregation  with  the  purer  and  freer  praise  of  the 
spii'itual  deliverer.  Secondly,  the  parties  had  separated  more 
from  one  another,  and  the  poet  sung  for  a  more  restrict^d  circle 
the  more  cordially  and  didactically.  As  now  the  memory  of 
this  deliverance  through  hope  and  of  the  fair  inspiration  of 
those  times  still  lives  quite  freshly  in  the  poet,  he  hopes  to 
conquer  by  the  like  inner  constancy;  and  as  he,  in  the  elevation 
which  sprang  up  in  that  time,  had  most  sincerely  praised  Jahve, 
and  offering  the  sacrifices  of  the  spirit  without  fear  and  terror 
had  sought  to  further  His  kingdom,  he  hopes  that  now  con- 
versely (according  to  the  mutual  relations  of  Jahve  and  His 
own)  Jahve  will  help  and  save  him.  Hence  he  begins  with 
the  description  of  the  earlier  deliverance  and  of  the  hearty 
faithful  thanksgiving  of  that  time,  the  joyous  recollection  of 
which  lives  in  him ;  and  passes  thence  to  prayer. 

The  first,  second  and  fourth  strophes  have  here  manifestly 
each  thirteen  members;  the  last  strophe  appears  besides  in 
Ps.  Ixx.  as  a  special  song ;  and  this  is  explained  most  readily 
as  above  in  Ps.  xliii.,  if  it  formerly — as  easily  recognizable 
— stood  separate  as  a  particular  strophe.  The  third  has  thus 
manifestly  lost  at  the  beginning  the  first  half;  and  hence  we  can 
understand  how  the  transition  to  it  may  now  sound  so  abruptly. 

1. 
I  hoped  firmly  on  Jahve  :  2 

and  bending  to  me,  he  heard  my  complaint ; 


62  SONGS  OF  THE  DISPERSIOX. 

And  drew  me  from  the  pit  of  ruin,  from  deepest  mire, 

and  placed  on  a  rock  my  feet,  made  firm  my  steps, 
and  put    into  my  mouth    a  new   song,    "  thanks   to  our 

God," 
that  many,  seeing  this,  might  stand  in  fear — and  trust 

in  Jahve. 
5       *'  Blessed  the  man  who  m.'ide  Jahve  his  confidence, 
not  turning  to  the  haughty  and  friends  of  lies  ! 
in  numbers  didst  Thou  show,  Jahve' my  God, 

thy  wondei's  and  purposes  towards  us, 
O  thou  utterly  incomparable  One  ! 
if  I  would  praise  and  announce  them, 
too  many  are  they  to  relate." 


Sacrifice  and  gift  Thou  didst  not  prefer, 

— hadst  opened  my  ears — 
guilt — sin-offerings  Thou  didst  not  demand  ; 

then  spake  I,  "  lo  !  I  bring 

the  roll  of  the  book  prescribe(i  to  me ; 
to  do  Thy  will  I  love,  0  my  God, 
■     and  Thy  law  is  deep  in  my  inward  part !" 
10     joyously  I  praised  salvation  in  the  great  people's  assembly. 

yea,  my  lips  I  restrained  not, 
0  Jahve,  Thou  that  knowest  it ! 

thy  righteousness  I  hid  not  in  my  own  heart, 
of  Thy  truth,  of  Thy  deliverance  I  spake, 

concealed  not  Thy  mercy  and  truth  from  many  people. 

3. 
*  *  *  *  .t 

Thou,  Jahve,  wilt  not  Restrain  Thy  compassion  from  me, 

ever  will  Thy  mercy  and  truth  protect  me ! 
for  evils  have  surrounded  me — innumerable, 
punishments  have  reached  ine-^I  cannot  see 


SONGS  OF  THE  DISPERSION.  G3 

more  numerous  tlian  the  hairs  of  my  head, 
and  my  heart  has  forsaken  me. 

4. 
Be  pleased,  Jahve,  to  set  me  free, 

Jahve,  hasten  to  my  help  ! 
blushing  and  confusion  together  fall  upon  15 

those  who  seek  my  soul  to  destroy, 
back  let  them  fall,  feeling  shame 
who  delight  in  my  misfortune  ! 
let  those  be  amazed  at  the  consequence  of  their  shame 

who  cry  to  me  :  "  haha,  haha  !" 
let  them  leap  and  rejoice  in  Thee,  all  who  seek  Thee, 

ever  say  ''high  be  Jahve  V  who  love  Thy  deliverance ! — 
But  I  the  poor  helpless  one — 0  Lord,  haste  to  mo  ! 
my  consolation  art  Thou  and  my  deliverer : 
my  God,  0  tarry,  not ! 

1.  The  first  figure,  ver.  3,  is  that  of  a  deep  pit  dug  for  the 
wild  beasts,  vii.  16,  xxx.  2,  xxxvi.  7 ;  with  this  is  readily 
connected  that  of  the  deep  mire,  wherein  it  is  possible  easily 
to  be  submerged,  Ixix.  3  ;  that  all  is  figurative  is  shown  by  the 
counter-pictui'e  of  the  rock.  From  the  words  "  new  song" 
onwards,  ver.  4,  the  poet  manifestly  begins  to  repeat  briefly  the 
main  thoughts  out  of  the  same  (comp.  above  on  Ps.  xli.,  Vol.  I., 
p.  187),  up  to  ver.  G,  in  the  first  instance ;  already  in  the  change 
of  the  expression  "  o^lr  God"  lies  the  transition  to  this  recollec- 
tion, since  the  poet  began  the  thank-song  somewhat  as  follows  : 
"Thank  our  God;"  the  following  -"l^ll  to  the  end  of  ver.  1, 
is  somewhat  more  clearly  connected  by  indirect  quotation ;  since 
the  poet  formerly  sung  :  see  ye  this  in  the  multitude  and  fear ; 
but  from  ver.  5  onwards,  the  power  of  joyous  recollection 
carries  him  away  to  the  repetition  in  the  same  form  wherein  he 
had  ever  spoken.  In  the  ^"'?'^"1  and  ^^3  ^'^^,  ver.  5,  the 
direct  opposition  to  Jahve,  the  idols,  cannot  be  found  :  it  must 
then  be  proud,  violent  men,   and  frivolous,   inclined   to   lies 


64  SONOS  OF  THE  DISPERSION. 

(falseness,  also  idolatry),  -whose  fellowship,  according  to  the 
nature  of  that  time,  of  itself  leads  further  to  idolatry.  The 
words,  ver.  6  c,  may  very  well  stand  in  the  exclamation,  and 
this  last  suits  the  connexion  of  the  much  complicated  lan- 
guage ;  and  on  d,  e,  comp.  §  357  ?>. 

2.  Ver.  7.  In  the  beginning  of  the  strophe  the  poet  breaks 
in  with  a  present  consideration,  but  only,  as  vv.  8-9,  again  to 
take  up  the  leading  of  the  moods  and  words  of  that  time. 
Wherewith  could  I  have  better  thanked  Thee  ?  not  with  sacri- 
fices of  the  old  kind,  for  them  Thou  didst  not  love  nor  demand, 
as  Thou  hadst  bored  through  my  ears,  i.e.,  made  me,  who  was 
earlier  deaf  to  this,  by  Thy  power,  of  clear  hearing  and 
understanding, — or  had  revealed  to  me  (2  Sam.  vii.  27; 
Isa.  1.  5)  :  \l"^"?.?,  in  the  intermediate  clause,  is  by  the  con- 
nexion _2;'?i(2>e?/.  §  346  c.  Two  extremely  important  things  at 
once  :  not  merely  the  true  insight  in  sacrifices,  but  also  how 
such  a  new  and  higher  insight  arises  in  the  poet  by  Divine 
revelation,  which  example  one  needs  only  to  follow  out  in 
order  to  be  certain  about  Biblical  revelation.  The  insight  itself 
is  indeed  already  earlier  indicated  by  prophecy  ;  but  also  in  our 
poet  it  came  out  with  thorough  independence  and  freedom, 
laying  hold  of  him  as  an  immediate  certainty  from  God,  and 
in  his  own  affairs  first  of  all  powerfully  leading  him,  as  it  in 
that  time  generally,  although  germinating  here  and  there, 
was  not  throughout  generally  recognized  nor  heard.  Ver.  8. 
Opposition.  On  "^  "0^?^  comp.  Ixvi.  13,  Ixxi.  IG,  xc.  12, 
Hos.  xiv.  3  :  it  is  plainly,  since  here  for  once  the  language  is  of 
sacrifices,  "  I  bring  not  these  sacrifices,  but  —  -,"  that  the 
poet  went  with  a  Pentateuch  into  the  Temple,  or  rather  into 
the  people's  assembly,  mentioned,  vv.  JO,  11,  is  not  to  be 
believed :  that  time  was  the  first  golden  age  of  the  written  law, 
still  without  misunderstandi^s  and  abuses  such  as  later,  had 
been  connected  with  it ;  and  that  the  poet  means  it  in  an 
inward  sense,  he  explains  himself,  ver.  9.  On  ""^i?  i^lDS 
Ichutah  hh-a  ely,  Arab.  "  fore-read,' '  '^prescribe/'  is  to  be  com- 


aoxas  OF  the  dispersion.  gg 

pared,,  as^  Job  xiii.  26  ;    any  hoolc  cannot  indeed  well  be  termed 
prescribed,  but  by  a  sacred  book,  as  here,  is   understood  as  , 
such  its    contents,   somewhat  as  immediately  after  in  ver.  9. 
So   freely  and  willingly  did  I  then  announce,  vv.  10,  11,  the 
Divine  leading,  without  fear,  before  the  great  multitude.* 

3.  Ver.  13  only  becomes  plain  when  we  reflect  that  "  I 
cannot  see,"  according  to  xiii.  4,  xxxviii.  11,  fully  corres- 
ponds to  ''^my  heart  has  forsaken  me,"  as  ^'^^|V  ^^  ^"^'^  "^V; 
and  finally,  m27"i  to  Ti^^V  ;  three  ideas  are  thus  merged  in 
one  another :  (1)  that  evil  and  punishment  have  befallen  the 
poet,  and  they  (2)  are  countless;  and  besides  (3)  overpowering 
even  to  the  weakness  of  death. — Ver.  18.  Personal  reflection, 
finally  once  more,  according  to  the  general  thought,  ver.  17. 
For  2U7n^  ''  the  Lord  will  think  on  me,"  here  according  to 
Ixx.  6,  as  according  to  the  other  similar  places,  nt^-in  is  to 
be  read,  which  also  best  suits  the  membering  of  this  verse  and 
the  whole  con  nexion  (for  here  is  merely  prayer). 

The  two  halves  are  certainly  somewhat  loosely  connected, 
and  it  might  readily  be  supposed  they  did  not  originally  hang 
together;  vv.  14-18  appear  as  a  proper  song,  Ps.  Ixx.  Mean- 
while this  part  may  have  been  later  separated,  in  order  to  form 

*  The  above  explanation  of  the  words,  vv.  7,  8,  is  to  me,  under  all  circumstances, 
that  alone  probable.     Apparently  ver.  7  might  thus  be  taken  : — 

Sacrifices  and  gifts  Thou  dost  not  prefer ; 
Thou  hast  jpierced,  my  ears, 

guilt  and  sin-offerings  Thou  demandest  not, 
as  if  these  words  bore  the  sense,  external  sacrifices  "  Thou  demandest  not  as  better, 
but  open  ears,  i.e.,  obedience  dost  Thou  demand  as  the  best  sacrifice."  But 
such  a  sense  would  be  here  in  itself  not  nearly  so  clearly  expressed  as 
1  Sam.  XV.  22  ;  and  although  it  is  quite  correct  that  God  has  bored  man's  ears,  i.e., 
made  and  given  them  that  he  may  use  them,  yet  here  plainly  the  language  is  of  a 
quite  peculiar  revelation.  Since  here  now,  ver.  7  stands  especially  pure  in  the  series 
of  narration,  vv.  2  sq.,  and  this  narration  is  continued  vv.  8-11,  it  is  self-intelligible 
how  the  perfects,  vv.  7  a  and  c,  are  to  be  taken,  and  that  the  pcrf.  in  h  ought  to 
give  a  mere  intermediate  clause.  But  the  words,  ver.  8,  might  at  the  most,  accord- 
ing to  the  Jahrhb.  rier  Bibl.  Wiss.,  v  ,  p.  170,  be  thus  understood,  "  I  bring  that 
prescribed  to  me  in  the  book-roll,"  as  the  true  sacrifice,  but  then  the  roll  would  be 
here  uscles^s,  and  itwould  rather  be  :  "I  bring  that  prescribed  to  me  in  Thy  book." 
VOL.    IT.  5 


CO  SOXGS  OF  TEE  DISPERSION. 

of  itself  a  suppliant  song ;  and  this  is  even  singularly  probable, 
because  here  between  vv.  13-18  is  the  best  connexion,  the 
n-^"ij  ver.  14,  is  badly  wanting  in  Ps.  Ixx.,  and  generally  such 
a  small  suppliant  song,  wherein  there  is  no  inner  completeness, 
may  be  more  readily  thought  of  as  torn  away  from  its  context, 
than  as  an  original  whole.  There  is  no  want  of  easy  transi- 
tions in  sense  and  words  from  the  first  to  the  second  half; 
coinp.  ^7"^>  "^6^-  ^^>  finely  echoing  from  ^7?^^  "^^i'-  ^^j 
nir~ij  vcr.  M-,  from  "I")!?"!,  ver,  9.  Thus  this  song  appears 
actually  in  its  present  form  to  be  original,  and  to  form  a 
readily  explainable  exception  to  the  ordinary  form  of  songs, 
because  the  poet  certainly  repeated  to  himself  with  pleasure 
the  recollection  of  the  thank-song,  in  order  the  more  calmly 
at  the  end  to  speak  anew  words  of  an  earlier  prayer-song ;  for 
the  whole  conclusion  of  Ps.  xxxv.  again  rings  through  this. 

Further,  the  words,  Ixx.  2  a,  yield,  even  after  the  removal  of 
the  first  word,  the  at  least  tolerable  sense,  "  God  is  here  to 
save  me"  {dens  est  qui  me  servet),  as  in  Hizqia,  Isa.  xxxviii.  28. 

Ps.  Ixix.  shows  once  more  the  poet  sunk  into  extreme  misery 
and  into  most  fearful  despondency.  At  a  time  when  he  for  his 
very,  fidelity  in  the  pure  Jahve-religion,  and  his  zeal  for  it 
(ver.  10),  suffers  extreme  trouble,  painfully  encountering  with 
the  softness  and  tenderness  of  his  heart  unfeeling  rudeness, 
sick  and  helpless,  despised  and  scoffed  at,  paying  the  debt 
of  unheard-of  sufferings  for  all  time,  —  he  is  anew  most 
keenly  hurt  as  a  countless  host  of  rude  slanderers  press  in 
upon  him  and  accuse  him  of  crimes,  e.cj.,  of  robbery,  from 
which  he  is  altogether  free,  vv.  5,  20-22,  27.  But  while  thus  a 
new  violent  distress,  arisen  through  the  mere  blindness  of 
arbitrary  men,  streams  upon  the  poet,  already  deeply  sunk  into 
other  distresses,  as  if  it  was  not  yet  enough  to  endure  in 
innocence  the  severest  gloomy  blows  of  fate  and  punishment : 
his  soft  and  wounded  heart  is  quite  dissolved  and  scarcely 
capable  of  self-possession.     In  nameless  grief  he  has  (ver.  4) 


SOKOS  OF  THE  mSPKRSION.  G7 

long  iu,  vain  prayed  for  help  to  Jalive;  a  new  comprehensive 
attempt  in  the  outburst  of  the  most  grievous  and  manifoM 
feelings  to  become  clear  in  his  mind  and  obtain  solace  in 
Jahve, — is  this  long  languishing  song.  First  the  short,  urgent 
cry  for  help  in  extreme  distress  and  persecution  breaks  forth, 
vv.  2-5  ;  since  the  language  has  come  to  the  mention  of  the 
base  accusation  of  the  foes,  sudden  interruption  from  grief, 
fresh  turn  in  woeful  address  to  God,  as  He  knows  how  severe 
and  dark  are  the  suffei-ings  of  the  poet,  and  can  help  him,  who 
for  His  sake  alone  and  from  zeal  for  His  religion  endures 
extreme  distress  and  scoffing ;  yet  patiently  he  will  anew  pray 
to  Him,  vv.  6-19  (6,  7;  8-13;  14-19).  But  as  yet  all  is  not 
cleared  up  in  the  mind  of  the  poet ;  new  and  sad  beginning, 
as  the  Jahve,  just  appealed  to  so  urgently,  best  knows  all  the 
bitter  scorn,  which  the  poet  cannot  possibly  describe  suffi- 
ciently, and  will  not  (vv.  21,  22)  ;  and  here,  reflecting  on  the 
frightful  bitterness  of  the  scorn,  the  poet  can  no  longer  restrain 
himself,  the  strength  of  cursing  breaks  out  (vv.  23-29),  until 
at  last  complete  rest  returns,  and  hope  for  a  better  future  of  the 
poet  and  of  all  Israel  (vv.  30-37). — The  song  falls,  according 
to  ver.  36,  in  the  time  after  Jerusalem's  destruction,  and  we 
hear  the  increased  troubles  of  the  time,  through  the  echo 
of  the  language.  But  if  we  must  pardon  the  long  impre- 
cation which  finally  breaks  out,  w.  23-29,  on  account  of  the 
complete  bewilderment  of  that  period  and  the  too  gentle  heai't 
of  the  poet ;  it  is  on  the  other  side  plain  that  hardly  can 
sufferings  be  greater  and  bitterer,  and  that  the  poet  never- 
theless still  finally  finds  rest  amidst  them. 

According  to  its  structure,  this  long  languishing  song  falls 
no  longer  merely  into  three  simple  long  strophes,  as  above, 
Ps.  xxii.,  XXXV.,  but,  because  it  is  extended  into  much  greater 
length,  into  three  different  small  songs, — the  first  socking  to 
exhaust  the  cry  for  help,  and  unable  to  do  so ;  hence  the  second 
returns  from  historical  relations,  and  the  third  from  the  curse, 
to  prayer  and  hope.      Since  now  six  verses  or  twelve  members 

5  * 


68  SONGS  OF  THE  DISPERSION. 

form  the  grouud-moasure,  each  of  the  three  great  sections  in 
the  sorely-strained  language   ends  with  a  short  strophe^  while 
the  main   strophe   is  doubled  in  the  second  and  third  song. 
But  eleven  to  fourteen  members  alternate  in  the  full  strophe. 
1   a. 
Help  mo,  0  God  ! 
2  for  already  the  water  presses  on  my  life, 

I  sink  in  deepest  mire,  without  firm  footing, 
come  into  abysses  of  waters, 

the  flood  has  streamed  over  me  ; 
weary  am  I  crying,  dry  my  throat, 
wasting  my  eyes 
in  waiting  on  my  God ; 
5  more  than  my  head's  hairs  are  those  who  causelessly 

hate  me, 
more  numerous  than  my  bones  my  lying  foes  ; 
what  I  robbed  not,  I  am  yet  to  make  good  ! 
h. 

0  God  !   Thou  knowest  my  punishment, 

and  my  sufferings  are  not  hidden  from  Thee  ! 
let  not  those  who  wait  for  Thee  blush  for  me, 

0  Lord,  Jahve  of  hosts ; 
let  not  those  who  seek  Thee  be  ashamed  of  me, 

0  Thou  God  of  Israel ! 

2  a. 
For  Thy  sake  I  endure  scoffing, 

ignominy  has  covered  my  face ; 

1  have  become  estranged  from  my  brothers, 
a  stranger  to  my  mother's  sons, 

1 0     because  zeal  for  Thy  house  devoured  me, 

the  scorn  of  those  scorning  Thee  fell  on  me  : 

I  wept  deeply,  fastin*=— 

that  became  for  a  scoff  to  me  ; 

I  made  sackcloth  my  garment — 
and  l)ecamc  a  proverb  to  them. 


SONOS  OF  THE  DISPERSION.  69 

they  that  sit  at  the  gate  sing  of  me 
aud  songs  they  who  there  drink  wine. 

6. 
But — my  prayer  is  to  Thee,  Jahve  ! 

at  a  favourable  time,  0  God,  through  Thy  fulness  of 

power 

grant  me  the  faithfulness  of  Thy  help  ! 
free  me  from  the  mire,  let  me  not  sink,  1 5 

let  me  be  free  from  haters  and  from  wator-depths ; 
let  not  the  flood  of  waters  stream  over  me, 

shallows  not  devour  me, 

a  well  not  close  over  my  mouth  ! 
hear  me,  Jahve,  for  fair  is  Thy  grace, 

according  to  Thy  fulness  of  compassion  look  on  mo 
and  hide  not  Thy  glance  from  TLy  servant, 

because  distress -is  near  to  me,  hear  me  speedily; 
come  near  to  my  soul,  redeem  it, 

because  of  my  foes  deliver  me  ! 


Thou  knowest  my  scorn,  the  ignominy,  the  shame, 

before  Thee  are  all  my  oppressors  ! 
scoffing  broke  my  heart,  that  I  became  sick 

and  hoped  for  pity,  it  was  nowhere, 

for  consolers, — found  them  not ; 
poison  was  put  into  my  food, 

for  my  thirst  they  give  me  vinegar  to  drink. 

3  a. 
May  their  table  before  them  become  itself  a  snare, 

as  a  trap  to  the  secure  ! 
may  their  eyes  be  blinded,  not  to  see, 

and  their  loins,  let  them  ever  tremble ; 
pour  out  upon  them  Thy  wrath, 

aud  the  glow  of  Thy  anger,  may  it  fail  on  them  : 


70  SONGS  OF  THE  DISPERSION. 

may  tlicir  precinct  become  desert, 

in  their  tent  be  no  dweller  ! 
because  tliey  persecute  tliose  whom  Thou  hast  so  smitten, 

and  increase  the  trouble  of  Thy  sick  ones  : 
give  guilt  according  to  their  guilt, 

let  them  not  come  into  Thy  gracious  righteousness, 
be  they  blotted  from  the  book  of  life, 

and  not  written  with  just  men  !  — 

6. 

30     But  I,  wretched  and  full  of  grief — 

Thy  salvation,  God,  will  protect  me  ! 
I  will  praise  God's  name  singing, 

exalt  him  in  thanks, 
which  is  dearer  to  Jahve  than  bullocks,  than  young  bull 

which  has  horns  and  hoofs  ! 
Seeing  this,  sufferers  will  rejoice ; 

Ye  who  seek  God,  may  your  heart  revive  ! 
for  to  the  helpless  Jahve  hearkens, 

his  prisoners  He  has  not  despised. 
35     Praise  Him,  heaven  and  earth, 

seas  and  all  that  moves  in  them  ! 

c. 
For  God  will  help  Sion,  build  up  Juda's  cities  . 

There  will  they  settle,  possessing  them  ! 
and  Thy  servants*  seed  will  inherit  them, 

who  love  Thy  name,  dwell  in  it ! 

The  descriptions  of  the  sinking  vv.  2,  3,  15,  16  are,  though 
very  strong  and  dense,  yet  only  figurative,  as  xl.  2,  3;  Prov. 
xxiii.  27.  For  had  the  poet  wished  to  express  in  no  mere 
general  terms  the  great  distress  into  which  he  imagines  himself 
to  be  falling,  he  must  have  spoken  moi'e  plainly;  but  the  plain 
language  is  forthcoming  vv.  5,  15.  But  it  seems  as  if  the  poet 
is  so  well  acquainted  with  this  picture  and  paints  it,  because  ho 


SONGS  OF  THE  DISPERSIOX.  71 

himself-  like  Jercmja  xxxvii.,  bad  ])ccn  in  sucli  distress^  m  fhc 
cistern-prison,  about  to  perish.  But  it  does  not  follow  that  he 
was  himself  Jeremja. — Ver.  4.  The  short  connexion  of  the 
part.  ^rilP  is  noteworthy,  §  341  h. — Ver.  6  as  xl.  13,  the  end 
as  XXXV.  11.  '^  nevertheless,  §  354  a.  But  manifestly 
''O^'P^P  my  destroyers  is  not  in  jjlace  here,  both  as  too  strong  in 
itself,  and  also  because  a  word  of  comparison  is  wanting. 
Most  readily  T|^^P  tlian  my  lodes,  may  be  read,  comp,  n?21J 
HL.  iv.  1,  3,  vi.  7  (something  quite  different  is  meant  by 
riD^  Isa.  xlvii.  2)  to  which  zeamta  or  zeapta  (Syr.)  zahah 
(Arab.)  corresponds,  and  with  which  also  "^^^  wool  and  ri"i^!J 
foliage  are  more  remotely  related.  Otherwise  the  reading  of 
the  Pcshito  "^O^^^VP  more  numerous  than  my  6o?iecf,  would  very 
well  suit,  precisely  in  this  poet,  comp.  xxxiv.  21,  xxxv.  10, 
li.  10,  comp.  with  Isa.  xxxviii.  13  ;  Jer.  xxiii.  9,  since  certainly 
it  was  very  well  known  at  that  time  how  difficult  it  is  to  count 
the  human  bones.  This  reading  gives  at  the  same  time  a 
word-play ;  but  our  poet  does  not  altogether  despise  this, 
comp.  ver.  28,  xl.  4.  Further,  it  is  self-intelligible  that  the 
mode  of  expression,  ver.  5  c,  does  not  exactly  express  in  figure 
the  same  thing  that  the  two  preceding  members  express  by  the 
baseless  or  lying  haters. — Ver.  6.  On  y  see  §  277  c.  nb\S 
comp.  xxxviii.  6,  must  here  now  immediately  signify  the  con- 
sequence of  folly  and  sin,  punishment,  comp.  ver.  20,  and 
foolish  indeed  it  of  course  appeared  to  the  world  that  this  godly 
man  was  so  greatly  zealous. 

2.  Ver.  10  gives  the  explanation,  begun  ver.  8,  of  the  reason 
in  a  more  definite  way.  The  zeal  for  the  Temple,  at  that  time 
destroyed  and  desecrated,  or — since  the  Temple  was  regarded 
as  the  central  spot  and  the  firm  support  of  religion, — the  zeal 
for  saving  and  defending  the  inviolable  honour  of  religion 
and  its  holy  usages, — despite  the  destroyed  Temple — has  con- 
sumed me,  worn  me  out  by  its  glow  and  the  consequences 
of  it,  while  the  scorn  of  Jahve  and  His  Temple  was 
turned  against  me ;  the  mourning  over  this  became  again  a 


72  SONGS  OF  THE  DISPERSION. 

scoff  for  tlic  unhappy  one,  who  seemed  so  fruitlessly  and 
mournfully  to  protect  the  betrayed  thing.  Ver.  11.  ^2?!:3  is 
subordinated  to  tho  verb  nD3  (§  281c).  Ver.  14.  nD37  is  con- 
nected at  the  end  like  Ixv.  6. — Ver.  20,  are  before  Thee,  Thou 
knowcst  very  well,  how  infinitely  many  oppressors  surround 
me;  just  as  xxxviii.  18. — Ver.  22  suits  the  figurative  mode  of 
expression  very  well,  if  we  reflect  how  grievously  bitter  is 
scorn  to  the  man  i-equiring  and  longing  for  the  opposite, 
compassion. 

3.  Since  now  the  oppressors  were  men  gormandizing  in 
light-minded  security  and  loving  the  lower  comforts,  the  first 
words  of  the  imprecation,  ver.  2b,  lie  all  the  nearer  at  hand 
after  the  figure  with  which  the  previous  strophe  closed ;  for  in 
this  very  frivolous  luxury  their  destruction,  perhaps  suddenly 
coming,  must  lie,  whilst  then,  e.g.,  a  mighty  foe  or  robber, 
somewhat  as  in  B.  Jes.  xxi.  5  sqq.,  falls  the  more  suddenly  and 
crushingly  upon  them.  Ver.  27.  For  Tni:D''  plainly  (also 
according  to  the  LXX  7rpo(Te6i]Kav)  ^)^P)  is  to  be  read, — the 
poetic  form  of  n2D=P]D'';  for  that  they  tell  of  the  Divine 
punishment  is  not  nearly  so  punishable,  as  their  increasing — 
as  the  connexion  here  requires — by  their  own  actual  attacks 
and  blows  in  the  most  sensible  way  that  punishment.  There- 
lure,  ver.  28  :  give  guilt,  punish  according  to  their  guilt,  as  much 
as  the  guilt  deserves,  a  play  of  words  and  thoughts.  Ver.  30 
as  xl.  18,  vv.  31-32  as  xl.  7,  8j  an  apt  opposition  of  intelligent 
thanks  by  praise  and  of  the  dead  sacrifice  with  horns  and 
hoofs  of  unintelligent'  beasts.  The  words,  vv.  33,  34,  are 
plainly  transformed  according  to  xxii.  27;  on  ''n''T  see  §  348  a 
and  347  a. — But  the  final  words,  vv.  36,  37,  bear  great  resem- 
blance to  those  in  '  Ohadja,  vv.  20,  2-l,*as  they  proceed  from 
the  same  time. 

Precisely  in  the  gloomy  aud  dangerous  portion  of  the  last 
song,  Ps.  cix.  now  proceeds  much  fm-ther,  presumably  because 
under   such  a  sad   state  of  things  a  "fresh  severe  persecution 


SOXGS  OF  THE  DISPERSION.  73 

and  caluciny  had  been  added.  The  bitter  calumny  proceeded 
probably  in  exile  from  the  part  of  a  religious  associate ;  and 
the  more  highly  piety  in  the  religion  of  Jahve  was  esteemed 
at  that  time  among  many  of  those  later  ones^  the  more  deeply 
did  the  false  charges  of  the  opposite  party  work  injury ;  for 
the  firmer  and  more  rigid  the  sacredness  of  an  individual 
religion  becomes,  the  greater  this  danger.  So  does  the  poet 
who  is  deeply  trustful  in  God  feel  here ;  because  of  outward 
misery  he  is  bitterly  slandered  and  persecuted  in  his  innocence 
by  his  own  beloved  religious  associates,  and  feels  so  violently 
wronged  that  he, — scarcely  depicting  the  guilt  of  his  foes 
with  sufficient  plainness, — feels  himself  urged  from  the  very 
first  to  thrust  forth  the  strongest  and  longest  imprecation, 
vv.  1-20.  Only  in  a  supplement  does  his  language  gradually 
become  calmer  and  more  collected  in  God,  yea,  at  last  joyously 
confident,  vv.  21-31.  The  particular  figures  of  the  imprecation 
appear  borrowed  from  "his  own  experience, — for  it  may  be 
readily  wished  that  the  frivolous  persecutors  might — in  order 
to  come  to  understanding — first  pass  through  the  same 
sufferings  which  they  are  preparing  for  innocence.  And  thus 
the  song  shows  in  this  perilous  point  of  view  the  extreme  of 
that  which  in  the  case  of  the  godly  of  that  period  might  ever 
readily  lurk  in  the  background ;  all  that  is  troubled  is  here 
discharged  first  of  all  without  restraint;  and  hardly  then  comes, 
and  only  at  the  end,  collectedness  and  hope  ! 

The  strophes  appear  here  manifestly  to  bear  the  greatest 
resemblance  to  those  of  Ps.  xxxv.  :  three  on  the  whole,  each  in 
ten  verses,  or  more  exactly  twenty  verse-members, — the  short 
member  at  the  very  beginning  would  be  a  surplus.  The 
first  two  were  then  quite  filled  out  by  bitter  lament,  and  only 
with  the  third  would  the  language  rise  and  return  to  intense 
recollection  of  God.  But  because  in  it,  too,  at  last  the  power 
of  the  curse  would  again  become  mighty,  the  language 
returned  at  last  as  if  spasmodically  with  the  more  decision,  iu 
a  quite  short  strophe,  vv.  30,  31,  to  the  pure  praise  of  God. 


71  SONGS  OF  THE  DISPERSION. 

But  the  whole  long  contents  of  the  song  are  divided  still  more 
fitly  into  six  strophes  of  five  verses  each,  of  which  two 
always  stand  nearer  together.     The  rest  as  just  stated. 

1. 

1  God  of  my  praise,,  be  not  silent ! 

because  they   opened  wide   against  me  the    mouth  of 
wickedness  and  deceit, 
the  deceitful  tongue  spoke  with  me, 
with  words  of  hate  surrounded  me, 

and  assailed  me  without  cause  ; 
for  my  love  seeks  to  overthrow  me, 
while  I  am  altogether  only  prayer, 
5  and  lays  on  me  evil  for  the  good 

and  hate  for  my  love. 

Set  a  wicked  man  over  him, 

and  let  an  adversary  stand  at  his  right  hand ; 
if  he  is  judged,  let  him  go  forth  as  guilty, 

and  let  his  prayer  become  sin  ! 
few  be  his  days, 

his  office  let  another  take  ; 
let  his  sons  become  orphans 

and  let  his  wife  become  widow, 
1 0         yea,  let  his  children  rove  begging 

and  seek  bread  from  their  fragments  afar ! 

2. 

Lot  the  usurer  lay  snares  for  all*his  possessions, 
and  strangers  plunder  what  he  has  gained  ! 

Let  him  have  none'^who  observe  mercy, 
be  there  no  gracious  one  to  his  orphans, 

be  his  posterity  for  destruction, 

ill  another  generation  thcir^nanie  be  extiuct ; 


SONQS  OF  THE  DISPERSION.  7o 

hi^  fatliei-'s  guilt  be  meutioned  before  Jalive, 
and  liis  mother's  sin  not  be  extinguished, 

be  they  continually  before  Jahve,  15 

that  He  destroy  their  memory  from  the  earth  ! 

Because  he  took  not  thought  to  exercise  mercy, 

persecuted  the  sufierer  and  helpless  man, 

and  the  heart-broken,  to  slay  him  utterly, 
and  even  loved  the  curse — (and  it  smites  him), 

and  loved  not  blessing — (and  it  flees  hiiji)  ; 
and  drew  the  curse  on  like  his  cloak — 

(it  comes  then  also  like  water  into  his  bosom 

and  like  oil  into  his  bones)  : 
so  be  it  to  him  as  a  garment  that  he  puts  on, 

for  a  girdle  which  he  ever  binds  around  him  ! 
this  my  adversaries'  reward  from  Jahve,  20 

of  them  who  speak  evil  against  my  soul ! 

3. 

But  Thou,  0  Jahve  Lord — deal  with  me  for  Thy  name's 

sake; 

because  good  is  Thy  mercy,  set  me  free  ! 
For  sufiering  and  helpless  am  I, 

my  heart  overwhelmed  in  my  bosom  ; 
as  a  shadow,  when  it  passes,  am  I  passed  away, 

am  scared  away,  like  locusts  ; 
my  knees  stagger  from  fasting, 

my  body  is  wasted  away,  without  fat, 
while  I  became  to  them  for  a  scoff,  25 

they,  seeing  me,  straightway  shake  their  head. 
►Stand  by  me,  Jahve  my  God, 

help  me  according  to  Thy  mercy, 
that  they  may  know  this  is  Thy  hand, 

that  Thou,  Jahve,  hast  done  it ! 
Though  tJu'.ij  curse — 3^et  Thou  wilt  bless, 

stand  they  up — yet  they  blush  for  shame. 


7G  SONGS  OF  THE  DISrEliSION. 

but  Thy  servant;  will  rejoice ; 
my  adversaries  must  incur  disgrace^ 

as  in  a  garment,,  clothe  themselves  in  their  shame  ! 

4. 
Praise  I  Jahve  greatly  with  my  mouthy 

and  laud  Him  in  the  midst  of  Many, 
that  He  stands  at  the  right  hand  of  the  helpless, 

to  help  him  before  his  life's  judges  ! 

Ver.  1  as  xxxv.  22,  ver.  4  6  as  xxxv.  13,  comp.  cxx.  7  and 
§  296  h.  Ver.  2  properly  :  the  mouth  of  a  wiclced  man,  as  a 
wicked  man  speaks,  since  they  would  still  be  Israelites ;  ^59^ 
ver.  3,  connected  according  to  §  283  b.  From  the  beginning  of 
the  imprecation,  vv.  6,  7,  comp.  with  ver.  31,  one  would  infer 
that  the  poet  was  innocently  condemned  under  a  heathen 
prince  through  the  influence  of  an  opponent  and  accuser,  whose 
motive  was  mere  hatred  (to  whom  the  place  of  honour  belongs, 
Zakh.  iii.  1).  Comp.  xxxvii.  33  and  Zakh.  iii.,  iv.  Also  that 
he  had  been  deprived  of  his  office  (ver.  8).  That  an  individual 
was  his  most  violent  foe,  is  clear  also  from  the  sing.,  into  which 
the  plur.  passes  over  in  the  most  violent  passages ;  and  this 
individual  was  certainly  himself  an  Israelite,  as  the  very  first 
word,  ver.  2,  brings  out.  Vv.  14,  15  :  that  is,  all  sufferings 
now  rush  upon  the  poet,  as  if  he  must  atone  for  his  father's 
sins;  comp.  Isa.  Ixii.  2.  Vv.  17-19  :  the  curse,  which  he  hurled 
against  innocent  ones,  in  which,  he  completely  covered  himself, 
so  that  he  only  acted  in  it,  in  which  alone  as  in  refreshing 
strengthening  food  he  had  enjoyment  and  delight,  may  it  ever 
return  upon  him,  completely  cover  hi^n'ovcr,  and  hold  him  fast 
like'  a  poisoned  cloak  and  girdle,  penetrate  his  bosom,  like 
greedily  devoured  food.  MDn  ver.  215,  comp.  Ixix.  17;  on 
ver.  22  b,  comp.  Ixix.  21 ;  on  ver.  23  a,  comp.  cii.  12  ;  b  is  from 
Nah.  iii.  17,  and  ver.  25  from  xxii.  8;,  on  "|12V,  ver.  28, 
comp.  Ixix.  18,  xxxv.  27.     Most  noteworthy  here  vv.  17,  18, 


SONOS  OF  THE  DISPERSION.  77 

28  h,  is,,  tlie  fact  that  the  per/,  is  taken  also  as  precative 
(§223  a),  comp.  Ivii.  7,  through  the  power  of  the  Vav.  conseq. :  * 
but  this  is  not  impossible  according  to  the  general  spirit  of 
usage,  and  is  elsewhere  found.  But  because  such  unusual 
modes  of  expression  are  not  willingly  long  continued  in 
Hebrew,  the  ^rec.  ver.  19,  passes  over  into  the  common  volunt. 
— Further,  the  first  words,  ver.  1,  immediately  impress  us  with 
the  fact  that  the  poet  had  often  before  praised  God. 

The  above  is  certainly  not  yet  the  mood  in  which  the  root  of 
possibility  for  passionate  rebellion  and  rashness  could  be  cut 
away;  and  if  this  gloomier  mood  remains  dominant,  there 
comes  in  from  without  the  power  and  opportunity  of.  readily 
satisfying  the  indulgences  of  such  a  mood,  perhaps  for  the 
moment  evil.  It  might  be  in  the  case  of  a  prince,  a  potentate ; 
what  offence  is  not  here  possible  ? — And  thus  we  see  the  poet 
actually  in  Ps.  li.  fallen  fnto  heavy  guilt,  as  it  is  not  doubtful 
(ver.  16*)  that  he  has  now  a  blood-guilt  (a  murder)  on  his 
conscience.  But  if  he  had  committed  the  dread  deed  which 
unquestionably  was  connected  with  other  sins  (ver.  11)  in  a 
moment  of  thoughtlessness,  its  consequences  now  oppress  him, 
especially  the  pains  of  the  conscience,  so  powerfully  and  dread- 
fully alarmed  out  of  deepest  security.  These  are  now  so 
intolerably  severe,  so  utterly  does  he  feel,  himself  forsaken  by 
Divine  joyousness,  serenity  and  strength, — so  monstrously  and 
singularly  unhappy  is  his  inner  condition,  that  he  here  out  of 
the  deepest  misery  cries  for  deliverance  and  alleviation  to  God. 
This  is  precisely  the  most  important  point  in  which  this  Psalm 
is  distinguished  from  the  otherwise  very  similar  Ps.  xxxii., 
that  we  here  still  view  the  sin  in  the  midst  of  its  despondency 


•  W^T^I  may  indeed,  according  to  Ezck.  xviii.,  signify  generally  and  peculiarly, 
according \o  ver.  13,  in  the  wider  sense,  any  deadly  sin  ;  but  our  poet  supplicates 
in  the  whole  song  manifestly,  not  because  he  feels  himself  affected  so  severely  only 
in  general,  but  because  he  is  affected  thus  immediately  by  the  sin  named,  ver.  IG, 
and  its  consequences. 


78  S0N08  OF  THE  DISPEBSION. 

and  its  misery,  struggling  most  sorely  with,  all  pains  and 
sufferings.  But  the  sore  agony  and  conflict  is  here  not  vain, 
nnilluminated  and  obscure ;  the  sorrow  is  not  dull  and  godless, 
the  prayer  for  help  is  no  blind  prayer;  but  when  once  the 
boldness  is  felt  to  behold  the  pure  truth,  and  therewith  the 
first  ray  of  true  perception  has  begun  again  to  uplift  and 
brighten  the  poet's  heart,  he  becomes  fit  and  capable  for 
pouring  forth  this  prayer.  And  exactly  here  is  plainly  shown 
the  most  beautiful  and  unique  feature  in  this  song.  Nothing  can 
be  clearer  and  stronger  than  the  inner  light  here  arising,  here 
beaming  forth.  For  the  poet  has  brought  himself  into  such  a 
state  of  mind  that  he,  giving  up  all  that  is  perverse  and  false, 
has  desired  only  to  see  the  pure  truth,  and  with  this  sincerity 
and  boldness  appears  before  God  (vv.  5,  G,  8).  But  having 
become  inwardly  so  bold,  and,  in  the  midst  of  woe  and  sorrow, 
so  clear  and  strong,  he  must  equally  feel  the  deepest  and  most 
grievous  remorse  for  the  recognized  sin,  and  the  most  urgent, 
intensest  longing  for  the  new  life  in  God,  or  for  new  strength 
and  willingness  in  the  Divine  spirit.  Thus  the  poet  is  filled 
by  that  one  great  feeling,  and  produces  this  siucerest  and 
purest  song,  supplicating  for  new  strength  and  purification, 
and-  revealing  the  deepest  truths.  And  in  this  account  it 
forms  as  the  outburst  of  an  unique,  pure  sensibihty,  an  insepa- 
rable whole  from  vv.  3-10. 

It  follows  from  the  poet's  beginning  his  song  in  this  highest 
truth  and  purest  endeavour,  that  there  necessarily  occur  to 
him  in  the  midst  of  his  agonizing  sorrow,  reasons  for  hope  and 
claims  upon  the  Divine  grace  and  forgiveness, — reasons  which 
cannot  and  ought  not  to  excuse  the  sin,  but  which, — for  him 
who  in  deepest  repentance  again  stri\:cs  after  God — lighten 
this  'endeavour,  and  give  him  the  support  of  the  Divine 
audience.  For  once  for  all  the  individual  man  partakes  of 
universal  human  weakness,  of  the  germ  and  the  possibility  of 
sin,  so  that  the  sinner  may, — not  indeed  defend  himself  for 
turning  the  ]i()ssil)ility  into  actuality ,v— but  yet,  if  he  seeking 


SONQS  OF  THE  DISPERSIOX.  70 

again  to  conquer  the  actual,  strives  after  God,  ho  may  hope  for 
pardon  from  Him  who  knows  human  weakness  and  is  exalted- 
above  it,  ver.  7.  And  secondly,  what  is  still  nearer  and  more 
important,  the  poet  places  himself  through  the  very  truth  of 
his  bosom  and  the  banishment  of  all  deception  again  in  a 
Divine  disposition  and  in  the  genuine  beginning  of  deliverance, 
so  that  he  feels  that  God,  who  loves  truth  in  the  most  secret 
part,  will  again  brightly  illuminate  and  encourage  the  man  who 
strives  after  him,  destroying  the  guilt  of  sin  (so  far  as  this  is 
possible),  vv.  8  sqq.  Therefore  in  the  very  state  of  godly 
contemplation  and  sorrow,  hope,  confidence,  and  serenity  ever 
come  forth  with  greater  power;  at  the  close,  vv.  15-19,  the 
poet  promises,  already  full  of  joyous  anticipation,  that  after  his 
deliverance  he  will  instruct  sinners  with  the  greater  force  from 
the  high  experience  of  his  life,  and  the  light-minded  ones  who 
know  not  the  Divine  giver,  and  thus  render  the  best  thanks. 
Indeed,  so  free  does  his  mind  become  at  the  end,  that  he  adds 
a  few  words  for  the  welfare  of  the  kingdom,  looking  away  from 
himself,  vv.  20,  21. 

This  after-word  casts  the  clearest  historical  light;  it  is  thence 
clear  that  the  song  may  belong  to  the  time  after  the 
destruction  of  the  Temple,  and  therefoi-e  be  later  than 
Ps.  Ixix.,  which,  since  according  to  this  song,  the  discordance 
of  the  two  preceding  is  hardly  conceivable,  might  in  itself  be 
readily  assumed.  The  song  is  first  imitated,  Ps.  cxliii ;  much 
from  it  as  from  Ps.  xxii.  resounds,  however,  in  the  great 
Unnamed,  B.  Jes.  xl.  sqq.  while  that  which  Hezeqiel  xi.  19, 
xviii.  31,  xxxvi.  25-28,  teaches  in  the  sense  of  our  poet,  sounds 
entirely  as  from  the  mouth  of  a  perhaps  somewhat  younger 
contemporary. 

Although  the  song,  as  above  stated,  streams  on  until  the  after- 
word, vv.  20,  21,  which  strictly  taken,  might  altogether  be 
wanting,  yet,  more  closely  considered,  it  breaks  up  into  four 
quite  uniform  moderate  strophes,  each  of  four  verses,  whose 
xnombers  bubble  forth  more  fi'cely  in  the  highest  degree  at  the 


80  SONQS  OF  THE  DISPERSION. 

end,  while  the  last  sounds  out  for  a  verse  longer.  And  while 
thus  in  the  midst  of  the  overflowing  stream  of  sensibility  from 
which  the  song  flows,  firm  measure  is  nevertheless  preserved, 
it  becomes  all  the  clearer  what  higher  rest  from  the  first  again 
prevailed  in  the  poet's  spirit,  before  he  ventured  thus  to 
compose.  Further,  then  stand,  quite  as  in  the  preceding  song, 
two  of  these  strophes,  according  to  the  sense  nearer  together, 
so  that  the  deepest  reason  of  all  the  experiences  of  the  song 
quite  freslily  gushes  forth  with  the  third  strophe  if  as  once  more 
from  the  beginning  ;  while  the  brief  word  of  most  urgent  and 
glowing  prayer  breaks  out  in  the  last  strophe,  ver.  1 6,  as  if  at 
the  end  it  could  not,  in  its  entire  force,  be  kept  back. 

1. 
3  Be  gracious  to  me,  0  God,  according  to  Thy  mercy, 

according  to  the  fulness   of  Thy  compassion    quench 

my  faults ; 
wash  me  thoroughly  from  my  misdeed, 
and  purify  me  from  my  sin  ! 
5  For  my  faults  I  know, 

and  my  sin  is  before  me  continually; 
only  against  Thee  alone  have  I  sinned,  and  done  what 
appears  evil  to  Thee, 
that    Thou  mayest  bo  just  in  punishing,  pure  Thou 

as  Judge. 
2. 
In  sin  was  I  indeed  born, 

in  guilt  my  mother  conceived  me. 
Thou  indeed  lovest  truth  in  the  heart's  chambers, 
and  wilt  teach  me  in  secret  wisdom, 
'     cleanse  me  with  hyssop,  that  I  may  be  clean, 
wash  me,  that  I  l^e  whiter  than  snow, 
1 0         cause  me  to  hear  pleasure  and  joy, 

that  my  bones   may  rejoice,  which  wore  crushed  b}- 

Thee! 


SONOS  OF  THE  DISPERSION.  81 

3. 

0  hide  Thy  face  from  my  sins, 
and  all  my  transgression  blot  out, 

a  pure  heart  create  in  me,  God, 

and  a  firm  spirit  renew  in  my  bosom  ! 

cast  me  not  away  from  Thy  countenance, 
and  Thy  holy  spirit  take  not  from  me, 

give  me  the  delight  of  Thy  help, 

and  support  me  with  a  willing  spirit ! 

4. 

1  will  teach  the  perverse  Thy  ways,  15 

and  sinners  shall  return  to  Thee  : 
free    mo  from   blood-guilt,    God,   Thou   God  of    my 

salvation, 
that    my    tongue   may    rejoice    in    Thy    gracious 
■    righteousness  ; 
0  Lord,  wilt  Thou  loose  my  lips, 

my  mouth  will  then  announce  Thy  praise  : 
for  sacrifice  Thou  lovest  not,  that  I  should  give  it, 

burut-off'ering  Thou  dost  not  desire  ; 
the  sacrifices  of  God  are  a  broken  spirit, 

a  broken  and  crushed  heart — 0  God,  Thou  despisest 

not! 
5. 
Do  good  through  Thy  favour  to  Sion,  20 

building  the  walls  of  Jerusalem  ! 
Then  wilt  Thou  love  due  sacrifices,  burnt-offerings, 

full  offerings ; 
Then  come  young  bullocks  to  Thine  altar! 

1.  In  the  great  main  division  of  the  song,  vv.  3-14,  there 
follows  upon  the  first  outburst  of  prayer,  w.  3,  4,  the  ground 
for  it,  in  which  clearness  and  hope  are  calmly  prepared,  w. 
5-10,  until  by  this  very  means  the  prayer  is  again  resumed 
with  the  greater  force  and  intensity,   vv.  11-14.     The  nearest 

vol-.   IT.  0 


82  SONGS  OF  THE  DISPERSION. 

and  most  necessary  reason  is  the  confession  of  sin^  which  is 
expressed,  vv.  5,  6,  with  the  greatest  clearness,  comp.  with 
ver.  5,  xxxviii,  18,  19  above,  repeated  B.  Jes.  lix.  12.  The  true 
consciousness  of  sin  and  its  confession  before  God  is  this — that 
man,  quite  apart  from  all  that  is  external,  apprehending  in  the 
strictest  and  sharpest  manner  his  relation  to  God,  admits  to 
himself  before  everything  that  the  pure  clear  state  and  re- 
lation in  which  every  man  ought  to  stand  towards  God  is  in 
him  now  destroyed,  and  salvation  is  only  possible  in  the  res- 
toration of  this,  and  in  the  renewed  rule  of  the  purer  and 
sacred  impulse  that  lies  in  friendship  with  God.  All  other 
endeavours  to  make  the  consequences  of  sin  harmless,  and  to 
soothe  the  conscience  are  vain  and  naught,  so  long  as  that 
fundamental  mood  is  still  injured  and  remains  troubled. 
Separation  and  disease  are  only  removed  by  the  entire 
surrender  of  the  spirit  again  to  the  Divine,  and  to  His  friend- 
ship and  intimacy  ;  and  if  the  poet  desired,  e.g.,  to  give  the 
most  splendid  satisfaction  for  the  blood-guilt  (which  he  could 
do  as  prince,  and  with  which  the  mighty  readily  believe  they 
do  enough)  it  would  be  to  him  without  the  other  vain,  yea, 
hurtful.  For  tlie  earthly  substance  which  suffers  through 
sin,  e.g.,  whether  this  or  that  one  is  put  to  death,  is 
accidental  and  unessential;  and  the  sin  is  not  properly  against 
matter,  but  every  sin  is  in  the  strict  and  true  sense  a  sin 
against  the  spirit  or  against  God,  a  disturbance  of  the  spirit, 
both  of  the  individual  human  being  in  the  body  of  the  sinner 
and  of  the  universal  and  the  Divine.  Therefore  the  poet 
here  recognizes  in  the  most  serious  and  strenuous  prayer  to 
God,  where  the  language  cannot  be  of  sin  and  punishment  in 
the  human  sense,  that  he  only  against  God  alone  has  sinned, 
from  whom  he  also  conversely  alone  may  expect  to  attain 
reconciliation  and  rcst*'fjust  as  in  another  connexion,  Ixxi.  16, 

*  I  leave  this  passage  just  as  it  stands  in  the  first  edition,  because  I  have 
sufficiently  expressed  inyf>clf  before  about  the  dreacKul  misunderstanding  whicli 
De  Wettc  imported  into  my  words  ;  comp.,  howevei',  the  Jahrhh.,  viii.,  p.  165. 


SONGS  OF  THE  DISPERSION.  83 

he  will  aver  praise  Ilim  alone).  For  this  is  necessarily  the 
closely  connected  second  truth,  that  because  real  sin,  namely  ' 
that  of  the  spirit,  is  against  God  alone,  only  by  the  resto- 
ration of  the  disturbed  relation  to  God,  or  by  true  inner 
intelligence  and  sincere  repentance  can  pardon  and  peace  be 
obtained  from  God.  Yea,  every  sin  leads  and  properly  compels 
the  man  by  the  wretched  consequences  developed  from  it  to 
the  recognition  of  the  Divine  truth,  which  in  every  instance 
thus  solemnizes  its  triumph  ;  and  because  the  poet  has  come 
to  this  recognition  as  fruit  and  gain  (sadly  indeed  obtained), 
and  by  it  is  enlightened,  he  adds  :  That  Thou  mayest  be  just 
and  pure  and  as  such  mayest  be  recognized  by  men,  whilst 
Thou  ever  anew  punishest  actual  sin  as  Judge;*  therefore  not 
that  I  may  appear  just  in  my  own  eyes,  but  that  Thou  again 
and  afresh  mayest  be  known  as  the  only  just  one  in  punish- 
ment, who  punishes  that  man  may  again  turn  to  salvation. 

2.  The  poet  having  thus  purely  known  himself  and  God, 
there  is  in  this  very  knowledge  of  the  relation  of  God  and  of 
man  a  first  ground  for  hope  of  grace  on  his  behalf  who  is 
striving  after  God.  Man  is  by  birth  {i.e.,  by  nature)  exposed 
to  the  possibility  of  sin,  but  not  God^  who  exalted  above  man 
can  have  pity  and  save ;  thus  there  lies  in  ver.  7,  comp.  Job 
xiv.  4,  that  which  is  true  of  the  idea  of  hereditary  sin, — 
namely,  that  sin  as  a  germ  and  possibility  comes  not  from 
without  into  man,  but  lies  in  him  from  the  beginning, — as 
propagated  from  parents  and  so  in  endless  succession  to 
children.  As  the  desires  became  later  increasingly  corrupt, 
while  attentiveness  to  evil  in  them  became  increasingly  awake 
and  the  horror  of  it  became  even  stronger, — in  ver.  7  there 
appears   the    first    slight  view  of    the  essential   sinfulness  of 


*  If  T^SIS  ver.  6,  means  m  Thy  speech,  regard  would  here  be  given  to  God 
in  so  far  as  lie  in  His  revelation  especially  for  Israel,  has  long  spoken  concerning 
the  mischief  of  sin,  and  that  He  would  necessarily  punish  it.  But  that  this  explana- 
tion of  the  word  is  both  unsuitable  here  and  incorrect  in  itself,  has  been  already 
shown  in  the  Jahrhb.  der  Bibl.  Wins.,  v..  p.  171. 

6  * 


84  SONGS  OF  THE  DISVERSION. 

desire,  wliichj  here  still  mcroly  poetic  and  tender,  is  far  from 
appearing  so  one-sided  as  it  does  later,  and  suffers  the 
thought,  in  itself  certain, — that  sin  does  not  come  from 
without  into  man  (Job  v.  6,  7) — still  purely  to  glimmer  through. 
The  second  ground  of  hope,  ver.  8,  touches  the  matter  still 
more  nearly,  and  therefore  leads  the  more  readily,  awakening 
hope,  back  to  prayer.  Sincerity  feels  itself  pleasing  to  God, 
and  while  the  poet  thus  seizes  and  holds  fast  the  purest  truth 
of  the  present  matter  in  the  most  secret  working  of  his  mind, 
he  feels  himself  by  this  very  means  nearer  to  the  Divine 
enlightenment,  purification  and  serenity,  and  expects  that  soon 
again  (ver.  10)  the  joyous  serene  Divine  call  will  resound  in 
Him  (as  Ps.  xxxii.),  and  that  thus  a  man  crushed  in  all 
his  members  and  bones  may  again  loudly  rejoice,  comp. 
XXXV.  10,  xxxiv.  21;  '^?^?.'^  shorter,  more  abrupt  for  n37:irii^ 
as  ver.  16,  comp.  §  847  h. 

3.  In  the  intensely  renewed  prayer,  vv.  11-14,  there  then 
spring  forth  many  new,  very  clear  and  exact,  altogether  apt 
denominations  of  the  restoration  or  new  birth;  conceal  not,  as 
Ixxxviii.  15,  Ixix.  18;  reject  not,  as  Ixxi.  9. — In  the  closing 
portion,  vv.  15-19,  when  (according  to  the  custom  of  many 
songs  of  this  period)  vows  are  added,  but  here  other  than 
the  ordinary  and  inferior,  the  language,  already  calmed,  leaps 
hither  and  thither  with  more  emotion  from  the  new  and  joyous 
experiences.  According  to  the  ancient  sacrificial  usages,  the 
hyssop  was  named,  ver.  9,  as  a  means  of  purification,  but 
quite  figuratively,  for  the  language  is  of  God.  Ver.  16  h 
and  ver.  17  as  Ixxi.  23,  24,  ver.  18  as  xl.  7.  Brolxm  heart, 
ver.  19,  opposite  of  the  hard,  insensible,  self-closing  heart, — 
therefore  one  delicate,  susceptible,  become  open  to  the  Divine 
observation,  because  it  has  experienced  the  evils  of  its 
obstinacy  and  hardcniiTg  in  grief  and  mourning,  xxxiv.  19, 
cix.  10,  and  aflcr  this  passage  frequently,  Isa.  Ivii.  sqq.,  just 
as  ver.  20 /<  is  To-(T']u)cd  in  Isa.  Ixii.  0,  but  in  a  strengthened 
form. 


SONQS  OF  Tilt:  DlSPintSION.  85 

5.  The  sense,  vv.  20,  21,  is  not  that  only  now  can  the  poet 
bring  no  thank-offerings,  because  Jerusalem  and  the  Temple 
are  destroyed,  but  that  he  would  make  it  good,  should  they 
again  be  built  up.  For  this  connexion  of  thought  is  in  nowise 
made  clear,  and  to  be  proved  from  the  poet  himself ;  and  our 
poet  does  not  show  himself  so  sensuous,  as  to  say  that  he  could 
bring  no  sacrifices,  solely  because  the  Temple  was  destroyed, 
which  would  be  scarcely  worth  the  trouble  of  saying;  because 
'  the  poet,  like  others  of  tliis  time,  may  very  well  have  the  higher 
conception  of  the  dispensableness  of  the  outward  sacrifices, 
and  has  this,  according  to  his  words,  just  as  in  Pss.  xl.  and 
Ixix.  But  he  thinks,  if  the  weal  of  all  Israel  appears,  he  may 
then  probably  at  the  general  feasts  and  sacrifices  joyously 
sacrifice  on  his  own  behalf,  and  supplementally  render  the 
external  thanks  which  it  is  unbefitting  in  present  sufferings  so 
splendidly  to  render ;  especially  as  it  is  better  to  offer  spiritual 
sacrifices  to  God,  if  these  according  to  inner  and  outer  need, 
were  more  necessary  and  reasonable ;  for  the  outward  sacrifice 
is  not  evil  in  itself,  he  thinks  (as  it  is  not),  only  quite  unneces- 
sary, even  hurtful,  without  the  inward  spiritual  sacrifices,  and 
offered  instead  of  them.  In  ver.  21  the  poet  glances,  as  is  self- 
intelligible,  to  vv.  18,  19,  but  not  conversely  in  vv.  18,  19,  to 
ver.  21. 

And  in  fact,  as  a  movement,  so  extraordinary  in  its  depth 
in  the  innermost  of  the  spirit,  cannot  remain  without  an  entire 
transformation  of  the  man,  Ps.  Ixxi.  now  shows  historically 
what  noble  consequences  spring  from  it  in  the  case  of  this 
poet.  Here  he  has  become  very  old  and  weak,  vv.  9,  1 7,  and 
has  survived  the  strangest  fortunes,  ver.  7 ;  in  the  weakness 
of  old  age  he  is  now  anew  threatened  by  vain  men  with  death, 
vv.  11,  12.  But  he  is  so  accustomed  to  clear  reflection,  serene 
resignation,  and  perpetual  praise  of  the  Divine  deeds,  so  abun- 
dantly does  his  mouth  overflow  with  perpetual  thanks  and 
praise,  that  in  the  prayer  for  deliverance,  even  the  recollection 
of  the  nearest  danger  rather  recedes,   and  scarcely  here  and 


86  SONGS  OF  TEE  DISPERSION. 

there  gleams  tlirough.  After  the  first  brief  cry,  vv.  1-3,  a 
fresh  and  more  definite  cry  for  deliverance,  but  also  already 
founding  his  hope  on  Jahve,  who  from  his  youth  up  won- 
drously  led  him,  is  ever  truly  honoured  and  sung  by  him, 
w.  4-9 ;  then  a  somewhat  nearer  indication  of  the  danger  with 
renewed  cry,  but  only  the  more  strongly  again  to  return  to 
encouragement  and  self-exhortation,  to  everlasting  celebration 
and  praise  of  Jahve  the  infinitely  just  one,  vv.  10-18;  till  the 
long  languishing  song  finally,  as  with  an  invocation  of  the 
Divine  righteousness  for  all  Israel  and  especially  for  the  poet 
under  all  his  sufferings  most  serenely  closes,  vv.  19-24.  A  fine 
monument  of  the  serene  and  vigorous  mood,  looking  out  with 
joy  on  all,  even  troubled  times,  and  habituated  to  the  noblest 
comfort, — of  one  already  far  advanced  in  years.  It  follows  from 
w.  20,  21,  that  the  song  falls  in  the  midst  of  the  exile. 

We  have  here  plainly  larger  strophes  of  nine  verses  each, 
only  that  the  third  closes  more  briefly.  But  in  the  first,  the 
growth  of  such  a  longer  strophe  of  nine  verses  out  of  three 
smaller  with  three  verses  each,  may  still  be  clearly  recognized  ; 
and  in  the  second  there  is  still  at  least  a  still  stronger  trace  of 
this,  vv.  15-18.  The  first  two  are  alike  especially^in  this,  that 
each  closes  with  the  mention  of  the  advanced  age  of  the  poet ; 
just  as  the  third  still  more  permits  the  purely  personal  dignity 
of  the  poet  to  be  seen. 

1. 

1  To  Thee,  0  Jahve,  I  flee, 

let  me  not  be  ashamed  for  ever  ! 
through  the  right  of  Thy  grace  freeing  me  and  deliveriug 

bend  to  me  Thine  ear  and  help  ! 
become  a  rock  of  refuge  to  me,  ever  to  be  entered, 
for  a  strong  battleiJ&nt  to  help  me, 
since  Thou  my  rock  art  and  safe  retreat ! 

]\ly  God,  deliver  me  from  the  hand  of  the  wicked, 
out  oF  the  jiowcr  of  the  sinner  and  devastator 


soyas  OF  the  Di^rEimioN.  87 

for  Thou  art  my  hope,  5 

Lord  Jahve  !   my  confidence  from  my  youth  ; 

have  stayed  myself  on  Thee  from  my  birth, 
from  my  mother's  womb  Thou  doest  me  good, 
Thee  ever  celebrates  my  praise. 

A  wonder  I  appear  to  many  ; 

but  Thou  art  my  strong  refuge  : 
my  mouth  overflows  with  Thy  praise, 

every  day  with  Th}^  glory  : 
cast  me  not  away  in  the  time  of  age, 

for  my  strength  passes  away,  forsake  me  not. 

2. 

Truly  my  foes  said  of  me,  10 

they  who  lurk  for  ray  life,  took  counsel  together, 
thus  thinking,  "  Grod  has  forsaken  him  : 

pursue  and  take  him,  for  there  is  no  deliverer  \" 
(0  God  !  be  not  far  from  me, 

my  God,  haste  to  my  help  ! 
cause  to  be  ashamed,  to  pass  away,  those  who  hate  my  soul, 

to  put  on  ignominy  and  shame,  who  seek  my  hurc  !)  : 
But  I  will  always  tarry, 

and  all  Thy  praise  yet  increase  ; 
my  mouth  will  tell  of  Thy  righteousness,  15 

every  day  Thy  deliverance  : 

I  know  no  bounds,  truly  ! 

I  will  bring  the  Lord  Jahve's  great  deeds, 

will  boast  Thy  grace  alone. 
0  God,  Thou  hast  taught  it  me  fi-om  youth, 

and  hitherto  I  announce  Thy  wonders  : 
also  even  unto  grey  old  age,  God  forsake  me  not, 

till  I  make  known  Thine  arm  to  the  generation, 
to  all  those  to  come  Thy  power  ! 


88  SONQS  OF  THE  DISPERSION. 

3. 

In  Thy  righteousness,  O  God,  which  is  heaven-high, 
by  that  which  Thou  hast  done, — it  is  great, 
(0  God,  who  is  as  Thou  ? 
20     Thou  who  causedst  us  to  see  many  and  sore  distresses. 
Thou  wilt  again  revive  us, 
and  out  of  the  earth^s  depths  again  exalt  us  !) 
wilt  Thou  increase  my  greatness 

and  again  comfort  me  : 
so  will  I  also  praise  Thee  with  the  harp, 
0  my  God,  Thy  faithfulness ; 
will  play  with  the  cither — to  Thee,  Thou  Holy  One  of 

Israel ! 
(O  let  my  lips  rejoice,  yea  play  I  to  Thee, 

with  my  soul  redeemed  by  Thee !) 
so  will  my  tongue  also  sing  Thy  righteousness  daily, 
that  shame,  that  ignominy  fell  upon  those  who   thus 

seek  my  hurt ! 

1.  Vv.  1-3  plainly  borrowed  freely  from  xxxi.  2-3;  the  same 
poet  would  not  thus  repeat  himself,  and  Ps.  xxxi  has  more 
original  connexion,  in  the  particulars  of  description.  "f'^'S'Q 
ver.  5.  might  now  possibly  be  a  happy  innovation  for  '^'^^p, 
after  Ps.  xc.  1  ;  but  possibly  too  be  occasioned  by  incorrect 
reading,  and  this  in  time  occasioned  the  addition  "  ever  to  flee 
into  •/'  and  the  rT'lti  must  then  be  explained  just  as  the  ^^ev/. 
above  in  vii.  7.  Moreover,  our  poet  is  very  fond  of  the  T''?-'^ 
ver.  3,  according  to  vv.  6,  14,  and  other  places.  But  the  words 
"  be  to  me  for  a  rock  of  refuge,  that  I  ever  flee  in,  having  com- 
manded to  help  mc,"are  too  unpoetical  to  admit  of  being  ascribed 
to  our  poet;  and  as  theLXX  read  the  words  entirely  as  xxxi.  3, 
an  old  reader  seems  only  to^have  mistaken  n^*i2  T^an  Sirib  for 
rm!;r3  r>"^nb.  The  sense  is  then  harmonious  with  the  whole 
contents  of  the  song ;  because  Thou  in  general  art  my  refuge, 
help  me  also  now  !     But  it  may  be  rightly  supposed  that  the  poet 


SOI^OS  OF  THE  DisrmisiON.  89 

added  T»n  Slab  to  the  following  ''23?27inb  to  correspond,  and 
that  ni^^ab  must  merely  be  read  for  H''"!!^.  In  regard  to 
ver.  6,  the  figure  is  equally  clear  in  xxii.  1 0,  11;  for  "^n^  the 
poet  here  gives — possibly  in  the  first  instance  induced  to  do  so 
by  an  obscure  copy —  "'Tia  (tT  from  n)  from  nT2=c(/'aza,  Arab. 
"  requite  benefit"  (LXX  o-AreTracrr?/?,  Vulg.  i^rotector) ,  the  more 
readily  because  he  here  would  say  not  so  much  that  he  is 
directed  to  no  other  god  from  his  birth,  as,  more  practically, 
that  he  has  ever  stayed  himself  on  no  other,  and  has  felt  none 
but  Ilim  to  be  his  benefactor,  and  thus  \i2i^  praised  Him;  there 
is  thus  a  somewhat  different  turn  to  the  sense  from  that  in  xxii. 
10,  11.  Yv.  7,  8,  express  the  same  thing  in  another  way. 
A  wonder,  or  jportentum,  he  appears  to  many  because  of  the 
incredible  sufferings  and  fortunes  he  has  known ;  but  he 
knows  Whom  he  has  to  thank  for  his  wondrous  preservation 
(on  *27 — ^pn^  comp.  §  291Z;),  and  therefore  on  this  account  the 
more  unweariedly  praises  Jahve,  justly  expecting  and  begging 
for  further  deliverance.  Ver.  8  is  thus  as  little  to  be  taken 
jussively  as  the  last  member  of  ver.  6. 

2.  The  words,  ver.  11  run  like  iii.  3  ;  but  the  whole  stream 
of  this  strophe  is  only  understood  when  we  firmly  grasp  the 
fact  that  the  words,  vv.  10,  11  (§  362  h)  form  a  mere  protasis  to 
those  in  14,  15;  while  those  in  vv.  12,  13  form  a  parenthesis 
where  the  designations — elsewhere  so  novel  with  the  poet — of 
his  foes,  may  once  again  more  freely  burst  forth.  For,  repress- 
ing his  anguish,  the  poet  would  ever  anew  sing  and  praise, 
vv.  14,  15,  as  God  indeed  has  taught  him  from  early  times, 
and  may  also  further  permit,  that  he  according  to  his  wish 
may  first  teach  and  rouse  the  later  world,  vv.  16-18,  m"ibp 
w.  16,  are  bounds,  ends,  comp.  sj^ur,  Syr.,  edge,  prop,  that 
which  is  ground  off,  separated ;  from  the  meaning  of  boundary 
is  derived  that  of  number.  Ver.  16  as  xl.  8  ;  ver.  18  at  the 
end  after  xxii.  31. 

3.  A  strange  and  rare  conclusion.  The  justice  and  the 
omnipotence  of  Glod  the  poet  will  ever  extol,  he  has  just  so 


90  SONGS  OF  THE  DISPERSION. 

strongly  said  ;  but  hastening  to  bis  close,  it  is  as  if  be  cannot 
deny  that  much  of  tbe  proof  of  tbem  in  tbe  present  condition 
of  himself  and  of  the  whole  people  is  still  in  arrears ;  and  so 
he  closes  as  with  a  conjunction  of  these  two  Divine  powers, 
making  his  vows  anew ;  for  thus,  in  this  firm  expectation  of 
deliverance,  he  on  his  side  will  never  weary  in  song,  for  the 
next  deliverance  and  for  all,  vv.  22-24,  so  that  the  contents 
return  upon  themselves  and  the  song  is  fully  concluded.  The 
"1  ver.  19,  is  clear  from  §  340  c ;  and  all  from  c  to  the  close  of 
ver.  20  is  again  an  intermediate  proposition,  comp.  xl.  6.  The 
clause  of  prayer,  ver.  21,  has  the  two  dependent  sentences, 
beginning  with  D?  vv.  22  and  24,  and  the  last,  ver.  24,  returns 
entirely  to  the  sense  of  the  beginning  of  the  sti'ophe,  ver.  19; 
but  ver.  23  is  again  a  mere  intermediate  sentence,  as  the  poet  is 
greatly  addicted  to  them,  particularly  in  this  song.  Ver.  12 
strongly  recalls  xxxvi.  6,  comp.  vii.  8  ;  ver.  22 — Ivii.  8-1 1  ;  the 
connexion  of  the  ""S  quite  as  Ixxvii.  12.  Ver.  20.  The  K'tib  is 
alone  correct,  because  in  these  later  times,  when  the  individual 
increasingly  passes  away,  very  frequently  our  poet  thinks  at  the 
same  time  of  the  sufferings  of  Israel,  under  which  he  more  or 
less  suffers. 

And  finally,  we  can  happily  still  prove,  how  nobly  the  new- 
born poet  kept  his  oft  uttered  vow, — to  teach  the  inexperienced 
and  sinners  the  true  praise  of  Jahve  :  according  to  all  traces 
we  have  such  songs  from  him  in  the  alphabetic  Pss.  xxv.  and 
xxxiv.  For,  in  the  first  place,  it  is  certain  that  these  two 
didactic  songs  are  from  one  poet.  This  follows  from  their 
quite  peculiar  alpha,betic  arrangement,  by  which  they  place 
— instead  of  the  1,  which  could  merely  appear  as  a  copula — at 
the  end  of  the  alphabet  ^  again,  in  pronunciation  now  /; 
comp.  Lehrh.  p.  4G,  seve«tli  edition.  And  in  both  each 
letter  comprises  a  two-membered  verse.  But  also  in  contents 
both  stand  in  a  close  reciprocal  relation  :  Ps.  xxv.  contains 
the  prayer  of   one   striving  after  salvation  and  for  holiness, 


SONOS  OF  THE  DISPERSION.  91 

for  tke  relief  of  the  outward  life^  with  clear  consciousness  of 
the  true  inner  happiness  of  the  faithful.  Ps.  xxxiv.  is  then 
the  corresponding  thank-song  for  deliverance,  passing  from  the 
beginning  onwards,  into  the  didactic  and  hortatory.  The 
description  has  for  alphabetic  songs  great  coherence,  the 
thoughts  are  noble  and  select.  And  in  what  concerns  the 
poet,  words  and  thoughts  so  completely  agree  with  those  of 
the  preceding  songs,  especially  of  the  later  ones,  that  the 
sameness  of  origin  may  in  many  ways  be  proved  in  every 
verse.  Pre-eminently  the  poet  is  occupied,  here  also,  with 
the  equally  intense  and  serious  thought  of  guilt  and  sin,  and 
the  songs  tend  entirely  to  the  higher  view  of  life  and  serene 
joyousness,  which  the  poet  according  to  the  last' songs  has 
obtained. 

The  individual  lines,  however,  do  not  stand  side  by  side  in 
such  a  way  that  the  poet  expresses,  for  the  sake  of  the 
alphabet,  by  each  a  thought  not  standing  in  connexion  with 
its  surroundings;  rather  does  the  same  higher  thought 
frequently  pass  over  from  one  to  the  other,  and  the  art 
demands  only  that  each  line  by  itself  alone  should  readily  give 
a  sense  included  within  itself.  But  as  we  saw  on  page 
320,  Vol.  I.,  that  even  in  such  songs  there  may  be  laro-er 
strophes,  so  there  stand  here  manifestly  eleven  lines  exactly 
against  eleven. 

1 

Aloft,  to  Thee,  Jahve,  1 

lift  I  my  soul,  0  my  God  ! 
Believing  in  Thee  :  let  me  not  be  ashamed, 

my  foes  not  rejoice  over  me  ! 
Do  not  let  all  that  hope  in  Thee  be  ashamed  : 

ashamed  must  be  the  vainly  faithless  ! 
Enlighten  me  in  Thy  ways,  Jahve, 

0  teach  me  Thy  paths  ! 
5       Further  me  in  Thy  truth,  for  Thuu  art  God  of  my  salvation, 

in  Thee  daily  I  hoped  ! 


[)2  SONGS  OF  THE  DISPERSION. 

Give  heed,  Jahve,  to  Thy  mildness  and  grace, 

that  they  are  ever  of  old  ; 
Have  no  regard  to  the  sins  of  my  youth, 

remember  Thou  me  according  to  Thy  grace,  for  Thy 
goodness^  sake,  Jahve  ! 
Is  Jahve  good  and  upright, 

therefore  He  directs  sinners,  how  to  go ; 
Jahve  leads  the  meek  in  the  right, 

and  teaches  the  meek  His  way ; 
10     Known  as  grace  and  truth  are  all  His  ways 

to  those  keeping  His  covenant  and  exhortation : 
Lord,  for  Tby  name's  sake,  Jahve, 

pardon  my  guilt,  for  it  is  great ! 

2 

Men  that  fear  Jahve 

are  directed  by  Him  in  the  best  w;vy : 
No  good  is  wanting  to  their  soul, 

and  heirs  of  the  land  their  seed  become. 
Open  to  Jahve's  fearers  is  His  secret : 

his  covenant  is,  to  teach  them. 
1 5     Plighted  in  faith  towards  Jahve  I  look, 

for  He  will  free  my  foot  from  the  net 
Return  Thy  glance  and  favour  to  me, 

forsaken  am  I,  suffering  ! 
Sore  is  my  heart ;  relieve  it, 

and  lead  me  out  of-  my  distresses. 
Turn  to  me  wretched  and  troubled, 

forgive  all  my  sins  ! 
Unnumbered,  sec,  arc  my  foes, 

and  hate  terrible  hatred  against  me. 
Undertake  my  defence,  rq^^eem  my  soul, 

let  me  not  be  ashamed,  because  I  trust  in  Thee ! 
With  innocence  and  honesty  let  me  be  preserved, 

for  in  Thee  I  hope,  O  Jahve  ! —    . 


SONOS  OF  THE  DISPEIISION.  03 

■    Zealous  to  release  Israel  from  ;ill  his  distresses, 
O  hasten,  God  ! 

From  ver.  2  Trbs  must  be  taken  with  yer.  1  :  but  owing  to 
the  peculiar  alphabetic  art  and  the  similarity  of  xxxiv.  2,  it  is 
doubtful  whether  the  possibility  mentioned  (I.,  pp.  115,  sqq., 
Dichter  dcs  A.  B.)  has  place  here,  and  whether  a  few  words 
sufficing  for  the  fulness  of  the  second  member  have  not 
dropped  out,  just  as,  according  tot  he  LXX,  after  the  last  word 
of  ver.  21  a  word  mn"^  was  wanting;  at  least  the  excessive 
shortness  of  this  member  is  more  harsh  in  the  case  of  ver.  21 
than  in  that  of  ver.  22.  Ver,  5.  '^2152^1  is  probably  only 
repeated  from  ver.  4.  Yer.  19.  Eead  '^^  ^^nnn-j  yer.  18, 
probably  ^-ip  or  D'jT)?  come  toioards  !  for  ns~i,  for  the  alpha- 
betic order  must  not  be  so  greatly  interfered  with. — Ver.  10  6 
from  Ex.  xx.  6;  ver.  15,  corap.  Prov.iii.  32;  ver.  21,  comp. 
xl.  12,  ver.  22  an  after- word  like  that  at  the  end  of  Pss.  cxxv., 
cxxviii.,  which  cannot  be  accidental,  but  points  back  to  a 
standing  liturgical  phrase. 

Psalm  xxxiv. 

Awake  !  let  mo  bless  Jahve  at  all  times, 

ever  bo  His  praise  in  my  mouth  !  2 

Blest  let  my  soul  call  herself  through  Jahve, 

that  sufferers,  hearing  this,  may  rejoice  ! 
Do  honour  with  me  to  Jahve, 

let  us  exalt  His  name  together  ! 
Enquiring  of  Jahve,  I  was  heard,  5 

from  all  fears  Ho  freed  me. 
For  joy  be  radiant,  ye  who  look  up  to  Him  ; 

your  countenance  shall  not  blush  ; 
Given  ear  hath  Jahve  to  this  sulTorer's  cry, 

out  of  all  distresses  helped  him. 


94  SONGS  OF  THE  DISPERSION. 

Helpfully  en<;amps  Jalive's  angel 

round  about  His  fearers. 
In  j-ourselves  experience,  bow  good  is  Jabve, 

blessed  the  man  who  trust  in  Him  ! 
10         Jabve  do  ye  fear.  His  saints, 

for  to  his  fearers  there  is  no  want ! 
Known  is  hunger  and  want  to  the  lions  : 

they  who  seek  Jahve,  want  no  good. 
Let  it  be  called  to  your  minds,  ye  sons, 

the  fear  of  Jahve  will  I  teach  you. 

2. 

Mirth  wouldst  Thou  have  in  life, 

would'st  enjoy  good  for  many  days  ? 
Notify  thy  tongue  against  evil, 

and  lips,  not  to  speak  craft ; 
15         Omit  ever  the  ill,  do  the  good, 

seek  peace  and  pursue  it  ! 
Present  is  Jahve's  eye  with  the  righteous 

and  His  ears  at  their  cry  : 
Returneth  never  Jahve  from  evil-doers, 

not  to  destroy  their  glory  from  the  land. 
Sounded  the  cry  of  the  just :  Jahve  helped, 

freed  them  from  all  distresses  ; 
True  is  Jahve  to  the  heart-broken 

and  helps  the  bowed  in  spirit. 
20         Unnumbered  are  the  good  man's  ills  : 

but  out  of  all  Jahve  frees  him. 
Upholds  all  his  bones, 

not  one  of  them  is  crushed, 
,Wickedness  itself  slays  the  wicked, 

the  haters  of  the  just  man  suffer  for  it  ; 
Zealously  Jahve  delivers  the  soul  of  His  servants, 

they  who  trust  in  Him  suffer  no  hurt. 

Even  the   infrequent  figui'C,   vcr.     8-,    strongly   recalls    tli 


SONQS  OF  THE  DISrmSlON.  95 

same  poet,  xxxv.  6  ;  just  so  tlie  ver.  21,  comp.  on  the  above, 
p.  71.  The  tenor  of  the  language  is  in  the  first  half  hortatory 
to  all  the  faithful  to  thank  and  to  fear  alway  along  with  ham  who 
licrc  thanks  God,  but  it  changes  in  the  second.  Accordingly, 
the  words,  ver.  G,  •1^''2rT  and  ^"'|7^^  are  to  be  expressed,  and 
then  C25^32T  must  be  read.  It  seems  striking  that  the  mention 
of  the  unjust,  ver.  17,  interrupts  the  discourse  concerning  the 
just  man,  vv.  16  and  18;  the  LXX,  however,  correctly  insert 
::^p^n!J  after  ipi?!!. 

Ps.  cii.  is  probably  also  of  the  same  poet,  even  if  according 
to  vv.  24,  25,  from  a  somewhat  earlier  period  than  Ps.  Ixxi. 
He  sings  here  a  deep  song  of  suffering  and  lamentation,  with 
which  so  many  of  the  dispersed  and  grievously  crushed  godly 
ones  of  those  days  could  agree ;  and  would  according  to  his 
first  words,  ver.  1  (Vol.  I.,  p.  57)  really  speak  more  in  the  sense 
and  as  out  of  the  heart  of  all  the  similarly  unhappy  ones, 
than  merely  out  of  his  own  experience  and  sensibility  ;  but  can 
lor  this  very  reason, — in  reflection  on  the  sorrows  of  the  Holy 
City — the  more  purely  and  freely  draw  his  hope  as  that  of  all 
suffering  in  like  manner  from  the  Messianic  expectation, — so 
that  he  pre-eminently  in  this  song  calories  out  further  for  the 
first  time  in  this  song  what  he  had  more  briefly  uttered  in 
Ixix.  36,  37.  And  so  he  sketches  at  the  outset,  vv.  2-9,  a 
dread  picture  of  all  the  sore  sufferings  of  those  days.  But 
already  the  mere  thought  that  they  all  proceed  from  the  now 
heavily  angered  true  God, — binds  him  to  the  thought  of  the 
eternity  of  God,  who  as  ever,  may  in  the  future  again  send 
new  salvation,  and  leads  him  over  to  the  Messianic  hope 
so  quickly  that  he  may  abide  alone  by  its  entire  consolatory 
content,  vv.  10-16;  17-23.  First  in  an  after-song  he  is 
impelled  to  speak  somewhat  more  closely  of  himself,  but  only 
to  return  from  his  own  most  grievous  life-experiences  and 
his  own  prayer  for  the  Divine  grace  in  virtue  of  the  same 
fundamental  thought  of  the  eternity  of  God, — to  the  same 
Messianic  hope,  vv.  21-20. 


96  SONGS  OF  THE  DISPERSION. 

The  structure  of  the  strophes  is  that  of  seven  verses,  and 
the  second  and  the  third  both  conclude  with  high  Messianic 
pictures.  If  the  first  has  eight,  and  the  redundant  fourth  has 
six  verses,  they  are  only  slight  changes  of  the  fundamental 
measure.  That  the  poet,  further,  selects  so  general  a  tenor 
of  his  lament,  and  says  this  himself  in  an  introductory  verse, 
ver.  1 — is  all  the  less  striking  if  he,  as  the  two  preceding 
songs  show,  were  wont  to  occupy  himself  on  other  occasions 
as  a  didactic  poet. 

1       Prayer  of  a  sufferer,  when  he  is  weak 

and  pours  forth  his  sighs  before  Jahve  : 

1. 

Jahve,  0  hear  my  prayer, 

and  let  my  plaint  force  its  way  to  Thee  ! 
hide  not  Thy  glance  from  me  for  I  am  in  distress, 

lend  to  me  Thine  ear  for  I  now  cry ; 
in  haste  listen  to  me  ! 
For  my  days  are  passed  away  in  smoke, 

burnt  through  are  my  bones  like  glowing  hearth, 
5       withered  like  grass,  dried  up  is  my  heart, 

because  I  forget  to  eat  my  bread  ! 
because  of  my  loud  sighing 

my  bones  cleave  fast  to  ray  flesh, 
I  am  like  the  pelican  of  the  desert, 

am. become  like  the  owl  of  the  waste 
am  sleepless  and  become  as 

a  bird  solitary  upon  the  roof, 
/ilways  my  foes  revile  me, 

they  that  are  mad  against  mc — swear  by  me. 

2. 

1 0       For  ashes  have  I  eaten  like  breaji 

and  mixed  my  drink  wiih  weeping 


SONGS  OF  THE  DISPERSIOX.  07 

before  Tbine  anger  and  Thy  dread  ; 

because  Tliou  removedst,  castedst  me  away, 
my  life's  days  are  a  shadow  wliich  bends, 

while  I  wither  as  the  herb. 
But  Thou,  Jahve,  art  enthroned  for  ever, 

Thy  glory  is  eternal  to  all  generations  : 
Thou  wilt,  rising  up,  have  pity  on  Sion, 

— for  it  is  time  to  be  gracious  to  her, 

yea  the  hour  has' come — 
(Thy  servants  love  her  very  stones,  '  15 

and  are  devoted  to  her  dust) 
that  the  heathen  may  fear  Jahvc's  name, 

and  all  earth's  kings  Thy  majesty  ! 

3. 

For  "  again  hath  Jahve  built  Sion, 

hath  shown  Himself  in  His  majesty  ; 
hath  turned  to  the  prayer  of  the  poorest, 

and  not  despised  their  prayer," 
be  this  written  of  the  future  generation ! 

and  let  the  young  people  then  praise  Jali 
that  He  looked  out  of  His  holy  height,  20 

Jahve  looked  from  heaven  upon  the  earth, 
to  hear  the  prisoner's  sighs 

to  redeem  the  children  of  death, 
that  Jahve's  name  may  be  glorified  in  Sion 

and  His  praise  in  Jerusalem, 
when  people  assemble  together 

and  kingdoms  to  serve  Jahve  ! 

4. 
Rowed  hath  He  in  life  my  strength, 

shortened  my  days  : 
I  say  :  my  God  take  me  not  away  in  the  midst  of  life,    25 

Thou  whose  years  are  to  generation  and  generation  ! 

II.  7 


98  80NGS  OF  THE  DISPERSION. 

Of  old  Thou  liast  founded  the  earth, 

and  Thy  handiwork  are  the  heavens  : 
they  disappear — and  Thou  wilt  continue  : 

they  all  grow  old  like  the  garment, 

as  raiment  Thou  changest  them  and  they  also  change  : 
but  Thou  art  the  same, 

and  Thy  years  have  no  end. 
The  sons  of  Thy  servants  shall  have  rest, 

and  Their  seed  continue  before  Thee  ! 

On  ver.  4,  comp.  xxxvii.  20;  ver.  G,  according  to  Job  xix.  20, 
also  above  Ps.  cxli.  7,  xxii.  15,  18.  But  the  connexion  of  the 
thought  is  here  :  because  I  fur  got  to  eat,  horn  suffering  and 
weeping  could  not  eat  at  all  (as  with  other  figures  is  said  also 
in  the  beginning  of  the  following  strophe,  ver.  10) ;  I  am 
become  so  utterly  weak  and  frail,  vv.  4,  5  ;  and  because  I 
always  do  nothing  but  loudly  sigh,  I  have  become  so  emaciated, 
so  restless,  and  so  forsaken  and  isolated  from  all  men,  vv.  6-8. 
Quite  similarly  the  doubled  series  of  thought  is  related  in 
the  beginning  of  the  second  strophe,  vv.  10-11  a,  11  b-12. 
The  forsakenness  of  all  friends  of  which  this  poet  complains 
so  much  in  Ps.  Ixix.,  leads  him  then  at  the  end  of  the  strophe 
ver.  9,  suddenly  to  a  short  word  concerning  the  foes  of  whom 
he  complains  in  a  similar  manner  in  his  other  songs, — espe- 
cially Pss,  Ixix.,  Ixxi.  j  but  here  comp.  on  b,  Isa.  Ixv.  15,  Jer. 
xxix.  22.  So  great  is  already  his  suffering  and  so  famous, 
that  those  who  rage  against  him  (see  on  cxxxvii.  3),  use 
proverbially  his  name  in  curses.  Ver.  10  as  Ixxx.  6 ;  the  ashes 
on  the  head  of  the  mourner.  Job.  ii.  8.  According  to  ver.  11 
it  seems  to  the  poet  as  if  God  had  slung  him  forth  with  over- 
powering hand  to  a  distance  (Isa.  xxii.  17),  and  crushed  him 
so  that  he  must  soon  pass  away,  comp.  ver.  25.  Ver.  12  as 
cix.  23.  The  Messianic  figures  vv.  IG,  22,  23,  are  not  loftier 
than  as  they  had  been  announced  by  prophets  of  that  time  long 
before,  comp.  B.  Zakh.  xiv.  9,  10,   17  :  but  ver.  IG  is  closely 


80N0S  OF  THE  DISPERSION.  99 

connected  iu  sense  with  ver.  14  a,  and  two  mediate  tliouglits 
find  their  way  between;  and  from  ver.  15  it  may  bo  concUidecl 
that  the  poet  himself  at  that  time  mostly  sojourned  jn  the 
ruins  of  Jerusalem.  It  must  be  meant  that  the  moving  love  of 
the  fjiithful  even  to  the  stones  of  these  ruins  must  call  forth 
the  Divine  pity.  Since  now  this  says  plainly  enough  that 
Jerusalem  was  at  that  time  completely  destroyed,  the  words 
w.  17,  18  can  only  be  introduced  so  as  to  point  to  ver.  19a.; 
may  it  be  that  God  thus  hearing  the  deepest  prayers,  shall 
soon  have  gloriously  restored  Jerusalem  for  everlasting  praise 
and  thanksgiving  from  the  young  generation,  and  may  it  be 
written  down  as  for  an  everlasting  monument !  With  this 
thought  the  poet  would  move  the  Divine  compassion,  vv.  17- 
19  a,  and  then  further  carries  this  out  in  its  Messianic  signifi- 
cation, w.  19  6-23.*  Ver.  18.  nn  sb  as  Ixix.  34,  li.  19; 
ver.  19  b  as  Ixxi.  18,  according  to  xxii.  31  ;  ver.  21,  later 
applied,  Ixxix.  11.— Yer.  25  as  Ixxi.  9,  18.  Vv.  26-28,  as 
B.  Jes.  li.  6.     Ver.  29  as  Ps.  Ixix.  36,  37. 

C.  77.     The  Book  of  Lamentations. 

As  the  last  songs  carried  us  into  the  midst  of  the  period  of 
the  destruction  of  Jerusalem,  we  may  best  place  here  the  small 
Book  of  Lamentations,  which  might  have  been  incorporated 
with  the  Psalter,  had  it  not  long  been  connected  with  the 
books  of  Jereraja. 

That  these  songs  were  not  composed  till  after  the  destruc- 
tion is  shown  by  their  entire  contents.  But  they  cannot  have 
been  composed  immediately  after  this,  and — as  is  usually 
thought — on  the  ruins  of  Jerusalem  themselves.  The  grief  at 
this  destruction,    and   all  the   thousandfold   sorest    sufferings 


*  The  connexion  of  clauses,  vv.  17-19  a  and  19  b-23,  is  therefore  quite  as 
ai)Ove,  in  two  instances  in  this  song  :  and  true  it  is  that  a  later  generation  wliich 
sings  such  songs  of  pi-aise,  has  the  best  pleasure  in  writing  down  also  that  which 
is  worthy  of  pnii>c. 

7  =ic 


100  .  SONOS  OF  THE  DISPERSION. 

connected  with  it  was  still  fresh  and  unstilled  when  they  were 
composed.  Again,  they  are  provoked  by  the  most  vivid  and 
truest  touches  of  recollection  of  the  dread  days  of  the  siege  and 
conquest.  They  stream  in  upon  the  poet,  so  that  we  can  recog- 
nize many  features  of  the  history  of  those  days  much  more 
closely  and  completely  from  these  songs,  than  from  other 
writings  that  have  come  down ;  and  the  poet  was  evidently 
enough  one  of  those  who  himself  had  lived  close  at  hand 
through  those  days  of  horror,  and  had  tasted  the  highest 
sufferings  of  the  time.  But  those  days  with  their  first  dreadful 
consequences  and  with  their  first  wildest  grief  were  neverthe- 
less at  that  time  manifestly  somewhat  further  removed ;  and 
according  to  the  clear  sense  of  the  words,  i.  -3,  iv.  18,  19, 
V.  5,  9,  and  of  the  similar  v.  6,  it  admits  no  doubt  that  the 
poet  at  that  time  lived  among  the  fugitives  who  partly  before 
and  still  more  after  the  destruction  of  the  city,  had  fled  in 
such  great  numbers  to  Egypt.  They  had  fled  thither  under  a 
thousand  sore  dangers  and  privations,  and  had  thought  to  find 
there  an  eff"ective  protection  against  the  Chaldeans ;  but  found 
themselves  soon  greatly  deceived  in,  this,  because  the  Egyptian 
rulers  in  their  fear  of  a  Chaldean  irruption  treated  them  very 
severely  and  almost  let  them  starve  (iv.  17,  18,  v.  4,  8-10). 

Meanwhile  there  was  a  greater  mass  of  the  people  of  the 
true  religion  in  Egypt  again  brought  together ;  and  this  host 
could  move  somewhat  more  freely  than  the  dispersed  at  that 
time  in  the  Chaldean  empire ;  at  least  they  could  mourn  and 
lament  more  openly,  and  none  hindered  them  from  holding  a 
solemn  feast  of  mourning  and  penitence.  Thus  we  here  see 
the  poet  taking  up  the  art  of  plaintive  song  for  a  mourning 
feast  of  this  kind,  as  it  had  never  yet  fceen  applied  in  Israel ; 
and  the  fact  that  this  garland  of  song  which  he  wove  was 
designed  from  the  first  -to  have  this  higher  meaning  and  to 
serve  publicly  for  a  congregation,— gives  to  these  songs  their 
true  value,  while  it  determines  their  tenor  and  their  peculiar 
art.      To  lend  words  to  righteous  and   prufoundest  grief,  to 


SO}^GS  OF  THE  DISPERSION.  101 

glorify^  the  trembling  heavy  sighs  on  the  lips  of  individuals 
into  the  true  prayer  of  the  whole  congregation,  even  to  draw 
into  the  light  thoughts  of  the  deepest  despondency,  in,  order 
to  relieve  the  too  deeply  oppressed  bosom  by  their  expression  : 
all  this  the  poet  might  attempt,  as  it  befitted  such  a  festival. 
Yea,  in  this  direction  the  loud  public  lamentation  cannot  sound 
strongly  enough,  must  ever  begin  anew  and  gush  forth  in  a 
roar ;  but  it  is  good  that  it  should  once  for  all  become  perfectly 
clear  to  itself,  and  once  for  all  entirely  exhaust  itself.  But  if 
the  poet  desired  by  his  art  at  the  same  time  to  introduce  a 
mourning  celebration  which  should  be  worthy  of  the  people 
and  of  this  congregation  there  assembled — although  small  and 
far-dispersed,  yet  representing  the  whole  great  people  of  that 
time — he  was  bound,  in  the  midst  of  the  streaming  outburst 
of  lamentation,  to  direct  above  all  the  heart  so  grievously 
afflicted  to  the  quarter  where  it  alone  could  now  immediately  find 
true  solace.  And  that  he  now  understands  how  to  lead  the 
deeply  mourning  ones,  unobserved,  to  true  self-acquaintance 
with  their  own  great  guilt,  and  thereby  only  to  turn  lamentation 
to  sighing,  and  the  wildly  raging  grief,  ever  more  purely  and 
fully,  into  true  prayer,  so  that  the  Divine  recompense  and 
new  strength  may  be  resolved  into  the  joy  of  the  everlasting 
Messianic  hope,  and  the  most  touching  prayer  for  Divine 
compassion, — this  is  the  best  feature  in  this  poet,  and  it  is 
only  by  this  means  that  his  songs  correspond  to  the  object 
which  they  manifestly  ought  to  serve.  The  poet  attains  this 
once  for  all  by  the  fulness  of  genuine  pi'ophetic  truths  and 
impulses  which  lives  in  him.  But  he  attains  it  also  equally  by 
means  of  his  able  employment  of  everything  that  could  lie  in 
the  art  of  the  plaintive  song,  and  in  the  arrangement  of  a 
public  solemnity  of  the  kind. 

The  song  of  mourning  admits  (I.,  pp.  1 18-152,  Bichter  des 
A.  B.)  of  a  violent  and  somewhat  raging  outburst, — an  end- 
less flow ;  but  also  a  reiterated  beginning  and  an  ever  moro 
complete  exhaustion  of  the  complaint,  until  it  can  be  perfectly 


102  SONGS  OF  THE  DISPERSION. 

calmed  and  stilled.    Buttlie  art  of  worthy  celebration  and  good 
fulfilment  of  a  public  solemnity  in  tbe  assembled  congregation 
admitted  (I.,  Dichter  des  A.  B.,  pp.  46  sqq.,  82  sqq.)  also  of  a 
manifold,  clianging  representation  by  the  prophetic  poet  and  of 
a  bringing-near  of  that  which  he  had  to  offer ;  and  a  species 
of  changing  treatment  (Drama)  might  very  well  consist  with 
the  public  solemnity.      And  thus  there  are  five  lamentatory 
fragments  in  which  the  vast  grief,  as  if  it  were  too  sore  and 
to  dense  to  be  exhausted  in  one,   repeatedly  rises, — in  whicli 
as  if  distributed  and  diffused,  it  thrice  in  ever  higher  floods 
gushes  forth, — until  they  are  gradually  relieved  with  the  grief 
itself,  are  shortened,  and  come  to  an  end.     But  thus  there  are 
five  particular  treatments  which  here  follow  step  by  step  upon 
one  another,  and  with  the   changing   series  of  which  the  first 
great  treatment  of  true    complaint  and  Divine  mourning  is 
completed.     We  look  upon  Jerusalem  first  herself  (represented 
as  a  woman),  as  if  condemned  to  deepest  mourning,  we  look 
upon  her  actual  present    condition,*    and    we   hear  how  she 
agonizes  and  complains  :t    but  of  what  use  is   her  incessant 
lament   and    her    sincerest  supplication  for  Divine    grace    to 
individuals  ?     Thus  the  jjrop/ie^  secondly  rises, — only  the  more 
deeply  to   begin  his    lament    over    Sion,   to    bewail,   namely, 
the  fact  that  none  other  than   God  his  Lord  Himself  has  so 
sorely  afflicted,   and  implacably  punished   her;    but  of   what 
avail  his  most  burning  complaints,  J  his  pointing  to  the  fall  of 
Jerusalem  as  the  true  and  last  cause  of  its  present  unutterable 
sorrow, §    finally    his  despondent    demand   of  the    half- fallen, 
deserted  walls  that  they  themselves  should  bewail  their  sorrow 
before  God  ?||     Nowhere  as  yet  will  lament  and  despair  pass 


*  Op.  i.  l-C,  7-11.  t  i.  12-17,  18-22. 

t  ii.  1-6,  7-11.  §  ii.  12^7. 

II  ii.  18-22.  All  that  is  grand  and  noble  is  only  prized  at  its  highest  as  it  passes 
away  ;  and  such  was  the  case  with  these  walls,  grey  with  age  which  seemed  still 
more  objects  for  protection  than  a  common  city,  and'which  now  iu  the  midst  of 
their  ruins  seemed  to  have  become  a  mysterious  pdwcr,  comp.  B.  Jes.  Ixii.  G. 


SONGS  OF  THE  DISPERSION.  103 

away.  -But  now  appears  suddenly, — in  the  third  place, — an 
mdividual  man ;  the  individual  may,  according  to  liis  most 
personal  experiences,  properly  be  the  first  in  deepest  lament, 
so  that  here  despondency  for  the  third  time  begins,  still  more 
sorely  :*  but  the  individual  may  also  most  readily  come  by  his 
own  deepest  reflection  on  the  eternal  relation  of  God  to 
raan,t  to  the  true  knowledge  of  his  own  sins,  and  the  necessity 
of  repentance,  J  and  therewith  to  believing  prayer,§  Who  is 
this  individual  who  thus  laments,  and  thus  supplicates  ?  whose 
/passes  unobserved  but  quite  in  the  right  place  into  the  wg  ?\\ 
O  man,  he  is  thy  own  picture  !  every  one  ought  now  to  speak 
and  think  as  he  !  and  thus,  imperceptibly  by  this  very  speech, 
beginning  most  grievously,  for  the  first  time  grief  is.  resolved 
into  true  prayer.  Thus  this  fragment  shows  how  even  in  such 
wildest  turmoil  the  Divine  altitude  may  be  gained  ;  any  one 
may  gain  this  by  the  steeping  of  himself,  in  the  full  and  serious 
truth,  and  where  one  has  not  yet  found  it,  there  is  generally  as 
yet  no  true  beginning  of  better  things  ;  therefore  an  individual 
is  here  put  forward  as  carrying  through  the  whole  of  this 
necessary  action  in  himself.  Now  indeed  with  true  penitence 
on  the  part  of  the  individual  little  is  as  yet  gained ;  and 
again  there  rises  fourthly  the  lament  of  man  over  this  unutter- 
able suffering,  proceeding  rather  from  the  nearest  present, 
especially  over  the  degradation  of  the  highest  and  noblest  men 
of  Israel  :^  but  the  consideration  that  even  the  prophets  and 
priests  themselves  are  under  the  deepest  guilt,  and  that  the 
false  confidence  of  the  people  would  never  be  thoroughly 
removed,**  here  quells  and  shortens  all  his  words  into  obscure 
complaint,  so  that  the  righteous  complaints  the  more  readily 
are  converted  into  the  Messianic  hope,  and  for  the  first  time 
again  a  beam  of  hope  tends  to  brighten  everything-ff  Hence, 
fifthly,  it  rises  once  more  as  the  lament  of  the  ivholo  community, 


*  iii.  1-18.       t  iii-  19-33.       J  iii.  .31-51.        §  iii.  52-66.        ||  iii.  40  siiq. 
«[  iv.  1-6,7-11.     **  iv.  12-17.     tt  iv.  18-22. 


104:  SONQS  OF  THE  DISPERSION. 

to  pass  entirely  into  believing  penitential  prayer,  and  all 
glowing,  becoming  still  shorter,  to  resound  in  the  most 
moving  sighs.* 

But  the  poet  desired  to  clothe  the  song-garland  of  the 
words  of  this  mournful  solemnity  according  to  the  fresh  art 
of  that  time,  in  alphabetic  attire  :  this  required  short,  sharp- 
cut  verse-members,  streaming  and  gushing  forth  in  long  series  ; 
and  nowhere  are  these  so  suitable  as  where  the  mournful 
feeling  is  poured  forth  in  loose  sobbing  clauses.  Thus  he  carries 
the  long  members  through  his  songs,  places  each  abruptly  apart, 
and  so  forms  in  the  two  first  of  these  five  songs,  out  of  every 
three  members  a  set,  or  small  strophe,  at  the  head  of  which 
the  alphabet  takes  it  course.  In  the  third  song, — which  as  it 
breaks  forth  in  the  midst,  introduces  the  most  fluctuating  but 
also  deepest  and  most  decisive  language,  and  where  all  the 
sensibilities  flow  together  into  an  extreme  turbidity,  in  order 
finally  to  be  the  more  readily  relieved, — the  art  rises  to  its  height, 
all  three  verse-members  of  the  twenty- two  sets  beginning 
with  the  same  letter.  In  the  fourth  song,  where  the  high 
flood  of  complaint  begins  to  fall,  •  each  set  embraces  only 
two,  in  the  last  only  one  long  member.  But  with  this  last 
ceuses  also  the  external  alphabetic  chasing,  as  if  suited 
no  longer  for  this  congregational  song,  quite  otherwise 
occasioned ;  but  the  twenty-two  members  still  remain,  only  in 
such  a  way  that  each  two  form  a  higher  unity,  and  therefore 
the  whole  is  rapidly  unfolded  in  eleven  double  long  members. 
But  the  one  great  stro|)he  which  thus  fills  this  whole  last  song 
is  the  harsher  for  this  and  thus  finishes  the  whole  grave 
treatment  of  the  solemnity  with  the  greater  weight.f  Each  of 
the  first  four  songs  is  divided  on  the -other  hand  into  four 
great  strophes,  each  of  six  and  five  verses,  just  as  in  the  above- 
mentioned  songs,  pp.  320  sqq. 

*  Chap.  V. 

t  All  this  solves  the  earlipr  suggested  doubt  as  to  whcllicr  the  poet  did  nut 
intend  also  in  chap.  v.  the  alj^habetic  scries. 


SONGS  OF  THE  DISPERSION.  105 

That  tlic  five  songs  are  of  the  same  poet,*  is  clear  enough 
from  the  following  foots :  the  whole  five-parted  poem  is 
only  one  great  song  of  lamentation,  according  to  ancient 
genuine  Hebrew  arrangement  and  execution,  which  has  here  a 
grandeur  found  nowhere  else.  The  same  conclusion  is  yielded 
as  certainly  from  the  similainty  of  the  style,  the  stamp  of  the 
language,  and  of  the  figin-es,  thoughts  and  feelings.  If  the 
poet  in  the  speech  of  the  individual  man,  chap,  iii.,  repeats 
many  older  poetic  words,  ho  does  so  only  because  this  speech 
must  be  as  it  were  more  many-sided  and  reflective,  and  the 
poet  did  not  allow  the  flight  of  his  own  thoughts  to  unfold  so 
freely  in  it  as  in  chapters  i.,  ii.,  and  especially  in  chap.  iv.  Wc 
have  nothing  further  from  this  poet;  he  has  as  in  several 
portions  of  the  language,  so  also  in  the  alphabetic  arrangement, 
that  which  is  peculiar,  placing  the  P\  before  the  V.  In  chap.  i. 
where  this  is  not  now  seen,  the  V  may  have  been  brought 
by  later  hands  into  its  ordinary  place  in  the  series. t  That 
the  poet  thus  composed  in  Egypt  is  clear  from  the  above ;  and 
equally,  that  he  was  a  man  of  prophetic  vein.  But  that  he  was 
Jci-emja  can  in  nowise  be  proved  ;  on  the  contrary,  according 
to  all  indications  of  the  style,  it  is  impossible  to  think  so.  He 
might  however  be  a  pupil  of  Jercmja,  Barukh  or  another. 
But  if  this  small  song-book  originated  in  Egypt,  and  was 
destined  in  the  first  instance  for  the  community  there,  it  is 
very  clear  that  it  might  be  early  more  closely  united  with 
Jeremja's  writings,  and  at  the  same  time  bo  preserved  by 
their  means. 

*  As  I  always  maintained  ;  it  is  sad  to  sec  how  often  and  how  obstinately  it 
has  always  been  sought  to  deny  this. 

t  Probably  because  a  later  reader  thought  the  speech  of  Jerusalem,  vv.  12-15, 
must  continue  with  ver.  IG  ;  but  the  language  might  be  interrupted  cursorily 
by  ver.  17,  and  it  will  be  found  that  the  sequence  of  the  thoughts  is  rendered 
better  if  ver.  17  stands  before  ver.  16. 


106  SONGS  OF  THE  DISPERSION. 

Chapter  I. 

1. 

All !    liow   slio    sits   tlicre  desolate — the    city    so    ricli   in 

people, 
is    become    as    a    widow — tlie    great    one    among   tlic 

peoples, 
tlie  princess  among  the  cities — become  subject  ! 
Bitterly  weeping  in  the  night,  the  tears  on  her  cheek, 
she  has  not  one  comforter — of  all  who  loved  her, 
all  her  friends  betrayed  her — and  became  her  foes, 
Departed    into    the    lands    is    Judah — from   misery  and 

much  servitude; 
she  sat  among  the  peoples — finding  no  place  of  rest, 
all  her   persecutors  overtook — her  in    the    midst  of 

distresses. 
Empty,  Sion^s  ways  mourn — without  any  festive  visitors, 
all  her  gates  desolate,  her  priests  sighing, 

her  maidens  led  forth — she  herself  deeply  troubled. 
5       Foes     became     lords     over     her,     too     prosperous     her 

enemies, 
because  Jahve  left  her  in  grief — for  her  many  trans- 
gressions, 
her   tender    children  went — in    captivity  before    the 

oppressor. 

Ver.  1.  Here  as  elsewhere  through-  yet  unhappy  multitude  of  fugi'avcs  who 

out  where  it  is  necessary,  the  rliythm  partly     before    and    partly    after    the 

of  the  three-niembered  verse  is  neglected  destruction  of  Jer.  sought  to  withdraw 

because  of  the  Massor.  accentuation.  themselves   from   the    Chaldean   rule  ; 

Ver.  2.  On  the  betrayal  here  intended  comp.  the  Gesch.  des  V.  Isr.,  iii.,  p.  750, 

and   in  ver.    19,    through    the   peoples  iv.,  pp.  5,  sqq.     The  same  circumstance 

allied   at   tiuit    time    with    Jerusalem,  is  treated"  of  more  fully  below,  iv.  19, 

comp.  the  Gesch.  des  V.  Isr.,  iii.,  pp.  v.  5,  C. 

741,  sqq.  of  the  2nd  edition.             ^  Ver.  4.  The  LXX    read  for   n'in-13 

Ver.  .3.    The   word    n  vS    roam   the  which  here  expresses  too  little,  m2^n3 
land,  or  wander  forth  among  tlie  stran-  led  away   captive,   whicii    in    itself  is 
gers,  which   here  well  fitted   into   the  correct,  and  is  perfectly  safe  and  suit- 
alphabetic   succession,   leads  the    poet  able, 
to  the  mention  of   the  numerous  and 


SONGS  OF  THE  DISPERSION.  107 

•Gone  from  the  daughter  of  Sion — is  all  her  glory  : 

her  princes  become  like  harts — which  found  no  pasture, 
so    that    they   went    powerless  —  from    before    tho 

pursuer. 

2. 
Hard  are  the  thoughts  of  Jerusalem — the  day  of  misery,  of 

expulsion, 
when    through    oppressors    her   people    fell,    she    was 

without  helpers, 
the  foes  seeing  her,  laughed  at  her  ruin. 
In  sin  sank  Jerusalem  :  therefore  she  became  a  horror, 
all  her  honourers  despised  her,  after  they  saw  her  bare- 
ness, 
she  herself  also  sighs,  and  turned  backwards ; 
Jerusalem  soiled  her  steps,  thoughtless  of  her  future  ! 
so  she  sank  wondrously,  has  no  comforter, 

"see,  Jahve,  my  misery!  how  proudly  doth  the  foe 

behave  \" 
Kings    stretched    out    the    hand  —  after    all  her   ancient 

treasures,     10 
the  heathen  even  she  saw — come  into  the  sanctuary, 
whom  Thou  didst  command  that  they  should  never 
come  into  Thy  congregation; 
Ver.    7.     The   words    Dip     '»tt''D  Ver.  9.  For  nnStt^^  must  he  hero 

vn  nrrs   nm^na   bD  which     rea<i  nnsn^  bUb),  because  the 

belong  quite  well  to  ver.  10,  appear  to  verb  better  suits  here  both  the  mode  of 

stand  here  incorrecctly,  althouj^h  they  expression  and   the  whole   connexion. 

are   found   in   the    LXX.      They   are  For  the  figures  which  predominate  vv. 

brought  with  difficulty  into  the  verse-  8,  9,  are  the  same  which  find  applica- 

rhythmjbut  what  is  still  more  important,  tion   in   Isa.  xxx.,  22,  and  which  arc 

they   give   no   genuine    sense    in   this  explained  if  we  bear  in  mind  that  the 

verse.   For  they  would  have  to  be  under-  city  is  likened  unto  a  maiden,  scorned 

stood  as  follows  :  Jerusalem  thinks  iu  by  all — therefore  to  one  scorned  for  her 

the  days  of  misery,  i.e.,  now,  of  all  her  impurity  :  and  in  this  comparison  the 

old  treasures.     But  this  thought  is  in  vilcness  is  in  the  fact  that  this  maiden 

nowise  suggested  here  by  anything  else-  became  thus  unclean  only  tlirough  her 

where  ;  still  less  carried  out ;  the  follow-  own  sin  and  light-mindedness. 
ing  members  lead  to  other  thoughts. 


108 


SONGS  OF  THE  DISPERSION. 


15 


Long-  hiith  her  whole  people  sig'hcel — seeking  brcutl, 
gave  up  for  food  its  dearest — to  di-aw  breath, 
"  see,  Jahve,  and  behold,  how  I  am  despised  !" 
"  Men  call  to  ye,  all  ye  wanderers  of  the  way,  behold  and  see : 
is  there  a  sorrow  like  mine  which  was  done  to  me, 

whom  Jahve  afflicted — in  the  day  of  His  fiery  anger  ? 
Nay,  He  sent  fire  into  my  bones,  glowed  through  them, 
spread  a  net  for  my  feet,  turned  me  round, 
made  me  quite  waste,  sick  always  ; 
O  how  by  His  hand — is  the  yoke  of  my  sufferings  fastened! 
the  withes  have  come  upon  my  neck,  my  strength  was 

bent ; 
the  Lord  gave  me  into  hands — which  are  irresistible ; 
Put   away  hath  the  Lord    all  my  mighty  ones  whom   I 

had, 
called  out  a  feast  hither,  to  break  in  pieces  my  warriors, 
the    Lord   trod    the    wine-press  —  of    the     maiden, 
daughter  of  Juda, 


Ver.  10.  The  addition  ancient 
adopted  here  from  vcr.  7. 

Ver.  12,  n^ibW  stands  here  only 
more  shortly  as  in  Frov.  viii.  4  ;  and 
S"|7  must  stand  here  iii.  38  interroga- 
tively, as  is  said  in  I.,  p.  144,  Dichter 
des  A.  B.,  on  2  Sam.  xxiii.  5. 

Ver.  13,  m"l  might  here  appear 
related  to  n!i-1=V^"l,  n^'l  shatter 
to  pieces ;  but  this  (although  Tanchum 
compares  raddadd,  Arab.)  would  not 
suit  the  figure  of  the  fire  ;  the  word  is 
better  understood  as  related  to  HHI 
glow.  Then  it  is  not  necessary  here  to 
read  with  the  LXX  nSinV  or  rather 
still  'better  for  the  context  nin'in 
"  from  tiie  heaven  he  sent  fire,  into  my 
bones  he  cast  it  down."  "" 

Vcr.  14,  *Tptt?  seems  related  to  the 
Aramasan  "13D  and  to  ddaghat,  ddaghad, 
ddaghaih,  Arab.,  and  to  mean  "  press," 
but   also  "  twine,  weave,"  which   best 


suits  in  the  connexion  of  the  two  first 
members.  Tlie  figure  i?  then  borrowed 
from  a  yoke  harnessed  with  many  cords, 
and  the  rare  "fpti?  was  certainly  the 
technical  expression  for  it.  Tanchum 
explains  it  only  according  to  the  deri- 
vation by  flah,  attached.  On  the 
literal  sense  of  "^T^i,  see  ^  333  h. 

Ver.  15,  rivp  (afce  up  or  take  away, 
cast  away,  here  iu  the  bad  sense  of  our 
give  up,  be  unwilling  to  protect,  accord- 
ing to  the  Aramaean  signification  which 
the  word  has,  Ps.  cxix.  1ft.  A  feast,  as 
ii.  7,  22  ;  and  as  the  wine-press  tread- 
iyig  ppiiits  to  the  blood-bath  prepared 
for  the  city  and  for  its  warriors  (as 
B.  Jes.  Ixiii.  2,  3)  the  figures  of  all 
these  members,  just  as  that  of  the  last 
of  the.  preceding  verse  borrowed  from 
the  wild  festival  of  the  autumn  feast 
(the  Dionysia).  It  is  not  then  necessary 
to  reSid  with  the  LXX  ''2~P'D. 


SONQS  OF  THE  DISPERSION.  109 

Running  with  water  is  my  eye,  over  tins  I  weep,  weep, 
that  far  from  me  is  a  comforter,  a  reviver, 

forsaken  are  my  sons,  because  the  enemy  hath  gained 

the  day  !" 
Sion  stretcheth  out  her  hands,  yet  she  hatli  no  comforter : 
Jahve  hath  round  about  Jakob — ordered  his  oppressors, 
Jerusalem  became — a  horror  among  them. 

4. 
"  Truly,  righteous  alone  is  Jahve,  because  1  followed  not 

His  word  ! 
hear  then  ye  peoples  all — and  see  my  grief: 

my  maidens  and  young  men — went  in  captivit}'  ! 
Upon  my  lovers  I  called :  they  betrayed  me 

my  priests  and  elders — fainted  away  in  the  city, 
as  they  sought  food  for  themselves,  to  draw  breath. 
View,  Jahve,  my  distress  ;  my  inward  part  seethes,         20 
my  heart  turns  round  in  me,  because  I  followed  not ; 
without  the  sword  desolated,  within  as  the  pest ! 
Well  heard  they  me  sigh,  "  I  have  no  comforter,^^ 

all  my  foes  heard  my  trouble,  glad  that  TJiou  hast  done 

it: 
Thou  bringst  the  day,  thou  call'st  the  time — that  they 

become  like  me  ! 

Vcr.  19  a  is  explained  from  ver.  2 ;  sigh  lies  here  at  the  same  time  in  these 

b  and  c  as  above,  ver.  1 1 .     The  addition  two  words  ! — Were  the  correct  reading 

of  the  LXX  !1S!iX3  ^^b")  i-s  "inecessary  in  c,   and   were    nS~)p    actually    the 

if  >2  is  rightly  understood.  second  person, — as  the  Massor.  punctua- 

Ver.  '20  like  as  the  pest,  for  the  real  tion  would  make  it — nSDH  must  he 

pest  did  not  at  that  time  exist,  but  only  taken,— as  Tanchum  proposed  (§  223  h) 

something  similar;  thus  3  stands  like  — as  precative:    "wouldst    Thou    but 

the  Sanskr.  iva,  lessening,  mitigating,  bring  the  day  when  Thou  cricst,  that 

through  comparison.  they  should   become  as   I !"     Or  the 

^Ter.  21  h  that  Thou  hath  done  it,  so  word  might   be    uttered    in    shortened 

said  according  to  that  old  belief  of  the  form  as  the  first  person  (§  190  d)  qarat, 

inseijaratilcncss  of  a  people  ami  its  God,  and  the  whole  clause  c  be  thus  connected 

— expressed  similarly  in  Num.  xxi.  29  :  with  b  :  "  glad  that  Thoii  hast  done  it, 

but  what  veiled  and  as  if   suppressed  hast  brought  the  day  when  I  cry  '  my 


no  SONGS  OF  THE  DISPERSION. 

To  (Zu)  Thy  tin-one  may  all  tlieir  evil  come 
do  to  tliem  as   Thou  hast  done  to  me — for  all  my  faults  ! 
for  many  are  my  sighs  and  my  heart  sick/^ 

Chapter  II. 

1. 

1       Ah,  how  He  over-clouds  with  anger — the  Lord  the  daughter 

of  Sion, 
has  from  heaven  to  earth — cast  Israel's  splendour, 

and  of  His  footstool — has  not  thought  on  the  day  of 

wrath  ! 
Blasted  hath  the  Lord  without  sparing— all  the  pastures  of 

Jakob, 
in  His  anger  the   strongholds — of  the  daughter  of  Juda 

destroyed, 
cast  to  the  earth,  desecrated — the  kingdom  v^^ith  its 

princes ; 
Destroyed  in  fiery  anger — every  horn  of  Israel, 

turned  back  His  right  hand — before  the  enemy's  face, 
and  burned  Jakob,  as  fire-flame  which  devours  around, 
•Enemy-like,  horrible,  bent  the  bow, 

as  an  adversary,  aimed  with  his  right  hand — and  slew 
that  which  feeds  the  eyes, 
in  the   daughter   of  Sion's  teut — as  fire  poured  forth 

His  glow. 

fate  be  theirs.'  "  But  the  jprec,  which  is  most  readily  i)laced  here,  if  according 
manifestly  best  suits  the  connexion, —  to  the  reading  of  the  LXX,  HV  is 
particularly  in  transition  to  ver.  22, —      supplied  after  ns~lp. 

Ver.  1.  JJis/ooisfool,  the  Temple, the  king,  for.n^vSiQ-     But  because  the 

same  likewise  called  in  ancient  phrasco-  language  was  of  kingdom  and  princes, 

logy  vv.  4,  6,  the  tent.  every  horn,  i.e.,  every  power,  is  men- 

Ver.  2.  If    \^"lNb    V'^'^n   is    taken  tioned  in  ver.  3  a. 

•with    the    last    member,   it  fits    more  Ver.  4.  If  3?J3  is  thus  read  correctly, 

readily  into  the  verse-structure,  and  it  it  must   have  been   taken  in  the  first 

is  then  the  less  necessary  to  read  with  member    with    "1^3    13'^X2"'    standing 

the  LXX  after  ver.   9,   n25b^   their  there  vAth  hostile  right  hand  (prop,  so 


SONGS  OF  THE  DISPERSION.  Ill 

.  FQO-Hke  was  the  Lord,  annihilated  Israel,  5 

annihilated  all  its    castles,  broke    the    strong  hold   ix> 

pieces, 
and  heaped  np  in  the  daughter  of  Juda — sighing  and 

groaning. 
Grimly,  like  the  vine,  he  destroyed   His  tabernacle,  his 

strong  place; 
forgotten  in  Sion  the  Lord  left — feast  and  sabbath, 
rejected   in   his  anger's  rage — king  and  priest  and 

prince. 

2. 

Harsh  toward  His  altar,  the  Lord  rejected  His  sanctuary, 
gave  over  to  the  hand  of  the  enemy — the  walls  of  her 

castles  ; 
in  Jahve's  house  they  clamoured — as  if  it  were  a  feast ! 
In  Jahve's  mind  itwas  to  destroy — the  daughter  of  Sion's 

wall 
he  drew  the  line,  kept  not  His  hand  from  destroying, 
left  wall  and  rampart  together — to  sink   into   ruins 

and  rue, 

that  his  right  hand  is  as  an  enemy's).  the  garden;  and  the  figure  is  the  more 

But  to  the  connexion  better  suits  the  suitable,  as  the   vine   is  the    sensuous 

perf.  3-"23  which  is  then  best  understood  picture  as  of  all  Palestine,  so  especially 

as  direct,  i.e.,  aim  (comp.   Ps.  xi.  2),  of  its  sanctuary,  which  is  here  named 

and  with  which  13^Q^  is  to  be  taken  the  Tabernacle,    and   is    more   closely 

according  to  §  281  c.     But  at  the  same  designated  by  the  festive  solemnity.  On 

time  after  3'^1N3  in  the  first  member,  **|3Ji?  from  a  possible  n22?=n3ti?  see 

"ITDSI  must  probably  be  inserted,  comp.  §  257  cZ.     The  addition  "1ti?T  at  the  end 

iii.  4,  to  which  the  addition  {nrivavriog  according  to  the  LXX. 
LXX  points.    Thus  the  right  hand  of  7.  A  j east,  comp.  above  i.  15. 

God   forms   here,    ver.    4  b,   the    true  Ver.  8.  He  dreiv  the  line,  as  one  docs 

opposition  to  ver.  3  b.     What  feeds  the  in  cold  blood  to  measure  off  the  terri- 

eyes,  i.e.,  the  dearest  children,  spouses,  tory  to   be  destroyed. — Mourning  and 

and  other  human  beings  of  the  kind.  ruins,  c  (ruin  and  rue) — only  to  render 

Ver.  6.    The     reading    ]223    suits  as  far  as  possible  the  play  on  words. — 

according  to  Isa.  v.  1  sqq.,  Ps.  Ixxx.  9,  (Gcr.  :  trauer  und  triimmer.) 
and  other  passages  better  than  133  as 


112  SONGS  OF  THE  DISPERSION. 

Jerusalem's   gates  sank  into  the  earth,  He   tore,  broke 

asunder  her  bars ; 
her  king,  her  princes  are  among  Gentiles,  there  is  no 

more  law, 
also  her  prophets  found — no  more  a   vision  from 

Jahve  ; 
10     Keeping  silence  there  sit  on  the  ground — the  eldest  of 

Sion's  daughters, 
with  dust  cast  on  their  head,  girded  with  sackcloth ; 
hold    their   head    sunk    to    the    earth — Jerusalem's 

maidens. 
Languishing  in  tears  is  my  eye,  my  inward  part  seethes, 
my  liver  poured  to  the  ground — for  the  wound  of  the 
daughter  of  my  people, 
because  child  and  suckling  fainted  away — in  the  streets 

of  the  city. 

3. 
Mothers  were  addressed  :   "  where  is  corn  and  wine  ?  " 
because  they  as  wounded  ones  swooned  in  the  streets  of 

the  city, 
because  their  soul  was  poured  out — in  their  mother's 

bosom. — 

V^r.  9.  There  is  no  more  laiv,  because  history  of  Jerenija   and  other  sources 

the  public  power  under  which  the  Law  agrees  with  this  :    but  the  per/.  ^M!ip 

of   Israel  had  hitherto   ruled,  is   now  must  be  taken  as  strictly  narratory. 

ruined.     If  in  this  way  the  two  clauses  Ver.    11.    Daughter    of   my    people 

h  refer  to  the  enduring  present,  c  returns  like   daughter   of    Juda,    daughter   of 

to  a  and  to  the  whole  previous  history  Sion,  i.e.,  poetic  name  of  the  mother- 

of    the    destruction    to    complete    the  city   and   so  of    the    land. — Also   the 

picture  of  this  history  by  that  which,  words,  vcr.  lie  and  vcr.  12  are  only 

according  to  the  feeling  of  antiquity  is  narratory.  of  how   it  was   in  the  last 

the  gbomiest  feature  of  all, — that   at  most   fearful  months  and  days.    And 

the   end,  during  the  last  days  of  the  manifestly  this  extremcst  horror  is  only 

siege  and  then  during  the  destruction,  touched  on  here  at  the  end. 

prophets  were  no    longer    heard.      In  Ver.    12.  b.    they    languished,     the 

point  of  fact,  what  we  know  from  the  children,  as  is  clear  from  ver.  11. 


SONOS  OF  THE  DISPERSION.  113 

Notv  wherewith  conjure  I  thee  ?  compare  I  thee — thou 
daughter  of  Jerusalem  ? 
what   compare    I    to    thee,    to    console    thee, — maiden 

daughter  of  Sion  ? 
yet  great  as  the  sea  is  thy  wound ! — who  will  heal 

thee? 
Of    false   and   insipid   things — prophesied    to    thee    thy 

prophets, 
uncovered  not  thy  guilt — to  make  thee  sound  again, 
prophesied   to    thee   high    sayings  —  of    deceit   and 

seduction. 
Riding  by,  men  clapped  their  hands  at  thee — all,  15 

hissed,  shook  their  head, — at  the  daughter  of  Jei'usalemj 
"  is  that   the  city  called — the  crown  of  beauty,  the 
delight  of  all  the  earth  V 
Spreading  open  their  mouth  at  thee— all  thy  foes 

hissed,    gnashed    with    the    teeth  —  said,     "  we     have 

destroyed ! 
that  is   truly   the  day  that  we  hoped  for — found — 

saw  !" 
Thus  Jahve  carried  out  in  deeds — what  He  had  determined, 
fulfilled  His  word,  long  commanded — destroyed  without 

pity, 

let  the  enemy  rejoice  over  thee — raised  thy  oppressor's 

horn. 
4 
Unwcariedly  cry  to  Jahve,  0  wall  of  the  daughter  of  Sion ! 

Ver.    13.    Conjure,   i.e.,    by    serious  now  along  time  ago,  further  explained, 

words.tlie  poet  would  instruct  or  comfort  conip.  on  B.  Job,  p.  309. 

Sion  by  comparison  of  similar  calamities  Ver.  15  c,  from  Ps.  1.  2,  and  xlviii. 

with    her   present  condition;    but  im-  3,  comp.  above,  Vol.  I.,  313,  222  ;  but 

mediately  finds  that  there  is  nothing  to  changed  for  vbpQ  Db'^bs    prop,  the 

compare   with  this  condition  of    guilt  cily  crowned  luith  beaxUy,  according  to 

and  punishment  ;  comp.  iv.  6.  Ez.  xxvii.  3,  comp.  with  xxviii.  12. 

Ver.  14.     The  reading  DVW  y^WH  Ver.  1  7  c,  according  to  1  Sam.  ii.  1. 

has  the  same  sense  which  rightly  under-  Ver.  18.  As  the  two  first  words  in 

stood  it  has  everywhere,  aud  whicii  I,  ihc   connexion   give    uo   .sense,    TI3b 

VOL.    II.  y            ' 


114  SONGS  OF  THE  DISPERSION. 

let  streams  like  to  the  brook — run  tears  clay  and  night ! 
be  not  numb, — let    not  the  dang-htcr  of  Thine  eye 

rest  ! 
Up, — cry  by  night  at  the  beginning  of  the  watches, 

pour  forth  like  water  thy  heart — before  the  face  of  the 

Lord, 
lift  to  Him  thy  hands — for  thy  children's  soul  ! 
[who  fainted  in  hunger  at  all  street-corners] . 

20     "  View,    Jahve,    and  behold — whom  dost  Thou    so    deal 

with  ? 
shall  women  consume  their  body's  fruit,  the  children  of 

their  care  ? 
shall  in  the  Lord's  sanctuary — priest  and  prophet  be 

destroyed  ? 
Weltered  on  the  ground  without — boy  and  old  man, 
my  maidens  and  youths — fallen  by  sword, 

slain  by  Thee  on  the  day  of  Thy  wrath,  slaughtered 

without  pity  ! 
To     (Zu)    me    callest    Thou    as   if    it  were  a  feast — my 
sojourners  round  about : 
but    none  escaped,    survived  — on    the    day    of  Jahve's 

wrath ; 
those  I  tended  and  brought  up — my  foe  annihilated  !" 

■^pl^^J    must  be  read  for  it,  "  cry  with  untsuitably  to  the  mere  sense.     But  if 

thy 'heart"  (as  above,  ver.  4  b),  i.e.,  let  this   solitary    violation  of    the    law  of 

the  heart-cry  resound,  comp.  Ps.lxxvii.  these    verses    can    hardly    be   thought 

2,  3,  where  the  31D   is   found    again,  original,   then     accidentally   the     poet 

just    as    in    ver.    4    the    much -used  \vould  here  for  once  neglect   his  own 

Plt2l7nn.      Perhaps   that    song  is  of  '<iw. 

the  same  poet.    Daughter  of  the  eye,  i.e.,  Ver.    UO,    according    to    the    LXX, 

apple'of  the  eye.     The  whole  ver.    18  ^^"^^    "^''.^    *"•"    ''"^    ^'^i'*^   too  sliort 

corresponds  fully  to  ver.  19.  ^t"??- 

Ver.  19.  The  bracketed  word.s  would,  Ver.  22.    The   very  ficqnent  phrase 

if  they  proceed   from  the  poet,  form  a  l\:iT2   3''2Dp     in     Jeremja,    horrors 

fourth  vcrse-mcniber.      Actually    they  arouvd !  (comp.  above    Ps.  xxxi.    14) 

))()iiit    to  related    images    of   the  poet,  cannot    t)e    compared,    becau.«e  "^~n2Z2 

•v     II,    12,  iv.  1,   and   stand    here,   not  points"  to  something  else,  and  nuist  be 


SON  OS  OP  THE  DISPERSION.  UT, 

ClIArTER    III, 
1. 

All,  I  am  tlio  man  who  saw  misery — through  the  rod  of 

His  wi-ath  !        1 
All,  He  led  and  brought  mo^into  gloom,  not  into  light  ! 
Against  me  He  returns  repeatedly — every  day  His  hand. 

Blighted  my  flesh  and  skin — broke  my  bones, 
Built  round  about  me — poison  and  trouble^  5 

Brought  me  into  darkness — like  the  dead  of  old, 
Drove  me  within  thick  rails,  made  heavy  my  chains. 
Depressed  my  pi-ayer — although  I  lament  and  cry. 
Drew  hewn  stones  about  my  ways,  destroyed  my  paths. 
Even  as  a  lurking  bear  is  He  to  me,  a  lion  in  ambush,    10 
Even  as  a   leader  astray,   tearing  in   pieces  and  leaving 

desolate. 
Even  an  archer,  setting  me  as  a  mark  for  the  arrow. 

Fixed  He  in  my  reins — His  quiver's  sons  ; 

For  all  peoples  I  became  a  derision,  their  mocking-song 

every  day  ; 
Full    of    bitterness    He    made    me,    drunk    with    worm- 
wood;    15 

Gave  to  my  teeth  gravel  to  crush,  rolled  me  in  ashes ; 

rather    referred    to    the    men    named  there  was  to  be  held  iu   it  as,  on  other 

in    b    and    c.     The   word    means   my  occasions,  a  great  feast :  hut  al;ts  !  it 

sojourners  round  about,  and  by  this  are  became  in   the  end  for  her  the   great 

certainly   intended    the  inhabitants   of  feast  of  slaughter  in  the  final  conquest, 

the    defenceless     country    towns     and  Thus  the  question  is  renewed  whether 

villages     which     are    related     to     the  "112X3   docs    not   signify  the  same    in 

protecting     chief     city     as     suburbs,  Ps.  Iv.  16,  com  p.  above,  p.  257,  Vol.  I. 

C"*"]!!    (Metcekes,    the   LXX  correctly  Vv.  6  sqq.  much  from  the  B.  Job  ;  ver.  G 

■TT  CI  ()  OIK  id  i).        Thus   the   whole    verse  literally  as  Ps.  cxliii.  3  ;  ver.  7  at  the 

plainly  alludes  to  a  great  occurrence  in  end,  as  from  Ps.  Ixxxviii.  9.   Sons  of  the 

those  days   of    the    siege  :    from   the  quiver,  ver.   l.'J,  arrows.     On   "*X3^   ver. 

country  almost  all  fled  into  the  capital  14,  see  §  177  a. 
(the  like  took  place  under  Titus)  as  if 

Ver.  16.  The  "3,  of  '^!Jn3  belongs       like  many  verl)s  of  the  kind,  e.g.,  Itn^, 
to  the  simple  vert.  D"1H,  crits/i.  which       i.  17,  is  connocted  cither  ininiediMtely. 

8  * 


116  SONGS  OF  THE  DISPERSION. 

Good  I  forgot  utterly,  prosperity  was  against  me, 
Gathering  that  my  victory  was  at  an  end,  my  hope  from 

Jahve. 
2. 
Hold  before  Thee  my  misery  and  sufferings,  the  worm- 
wood, the  venom  ! 
20     Holds  them  before  her_,  is  bowed  down — my  soul. 
Hold  I  rather  this  before  me,  therefore  hope  : 
In  Jahve    mercies    endure,  his  compassion  is  never   ex- 
hausted. 
In    the    morning    they    are    ever    new,    great    is    Thy 

faithfulness ; 
In  Jahve  my  soul  finds  her  portion  !  therefore  I  wait  for 

Him. 

25     Jahve  is  good  to  the  waiter  for  Him,  to  the  soul  that 

seeks  Him. 

Jahve's  salvation  quietly  to  await,  that  is  good. 

Just  and  good  is  it  for  a  man  in  his  youth  to  bear  a  yoke  ; 

Keeping  silence,  let  him  sit  alone,  if  He  has  bowed  him 

with  burdens. 

Kiss  rather  the  dust — perhaps  there  is  yet  hope. 

30     Knocks   let  him   receive   on  his   cheeks,  take  fully   the 

reproach. 

i.e.,  with  the  accusative,  or  more  loosely  however,  plainly  Ps.  xlii.  5 ,  6  before  his 
with  "2  •  it  is  properly  He  caused  eyes.  The  this  and  therefore,  ver.  21, 
my  teeth  to  crush  stones.  tt?DD  is  point  to  vv.  22,  23,  hence  ^D,  ver.  22. 
like  Ichafas,  bend,  Hiph.,  cause  one  to  Ver.  22.  T3I2n  must,  cither  as  a 
bend,  cast  down,  or  rather  roll  him-  reading,  or  rather  as  a  possible  ex- 
self,  pression,    be     corrupted    from     -IX^Jil, 

Ver.  17.     Here '"li7i:3  must  be  sub-  §84  v. — Ver.  24  a  after  Ps.  xvi.  5. 

ject,  to,  which   ilDTI   as   third   pers.  Ver.    26*      The    bTl"*!     is      here 

fem.  sing,    belongs.  n3T  is,  therefore,  (§  235  a)  to  be  so  taken,  that  b'^IT', 

here    intransitive.      That    in   ver.    \2,  although  with  i  remaining,  is  jussive, 

not  God,  but  the   first  best  hearer  is  Good  is  it  that  one  should  wait,  and  that 

addressed,     is     self  -  intelligible  ;     the  quietly,  for  Jahve's  salvation, 

sharjjer  is  then  the   opposition  of  self-  Ver.   28.     He,  Jahvo,    according  to 

recollection,  ver.  20.     For  here  ^Wt^  vv.  25,  ^6.— Ver.  30  later,  still  further 

is  subject  for  the  whole  verse.     In  this  carried  out  as  a  picture,  B.  Jcs.  1.  6. 
and  the  following  ver^e,  tlic  poet  has. 


SONQS  OF  THE  DISPERSION.  117 

Look  !  not  for  ever  does  the  Lord  cast  away  ! 

Let    Him    cause   grief, — so    also  pity   according  to   His 

fuluess  of  grace, 
Lctteth   mortals    suffer,    grieve, — not    according   to    His 

heart. 

3. 

Maiming,  crushing  under  foot  of  all  earth's  prisoners. 
Miscarriage  of  the  man's  right — before  the   face  of  the 

Highest,     35 
Misrepresentation  of  any  man's  cause — the  Lord  approves 

not. 
Never  spake  any,  and  that  came  to  pass — which'  the  Lord 

had  not  commanded ; 
Not  evil  like  good  should — proceed  from  the  mouth  of  the 

Highest  ? 
Nor  should  the  living  man  sigh — only  over  his   punish- 
ments ! 
O  try,  search  we  our  ways,  return  to  Jahve,  40 

0  lift  we  heart  with  hands — to  the  God  in  heaven  ! 
0  we  transgressed,  followed  not — Thou  pardonest  not; 
Kound  about  Thou  didst  draw  in  anger,  pursuing,  slaying 

without  pity, 
Round  about  Thee  clouds,  that  no  prayer  pierces  through ; 
Round  about  amongst  peoples  Thou  makest  us — refuse 

and  shame.     45 
See  !  they  open  the  mouth  against  us — all  our  enemies. 
Snares  and  terror  have  we  — deceit,  wounds  ; 

Vv.    34-36  prop,  to  tread,  that  one  strictly  taken  he  sighs  more  over  his 

should  tread  under  foot  all  prisoners,  own    transgressions,    instead   of  doing 

i.e.,  that  all  prisoners  be  trodden  down ;  away  with  these). 
the  Lord  has  not  seen,  i.e.,  determined  Ver.  43.    After  PlSD  nniDD,  this 

and  approved.  sentence  is  broken  oif,  only  to  be  coni- 

Ver.  39  prop,  for  what  sighs  the  living  pleted  in  ver.  44.     Prop.,  Thou  madest 

man?  (who  therefore,  as  long  as  he  lives,  a  covering  in  anger — madest  ihem  a.s  if 

can  better  himself  and  do  better  than  intercepted  by  clouds  from  Tliee. 
sigh)  the  man  for  his  punishments?  (for 


lis  SONGS  OP  THE  DISPERSION. 

Streams  of  water  run  from  my  eyes — for  the  wound  of  my 

people^s  daughter  ! 

Tears  without  rest^  without  ceasing  drips  mine  eye, 
50     Tears — till  Jahve  behold  and  see  from  heaven. 

Tears  storm  my  soul — for  all  the  daughters  of  my  city. 


Urge  mo  in  chase  like  birds — my  causeless  foes, 

Underueath,  in  the  pit^  bound  my  life,  rolled  stones  on  me; 

Upon  ray  head  waters  flowed,  I  thought,  "  I  am  lost.^' 
55     Unto  Thee,  Jahve,  I  cry  from  the  deepest  pit ; 

Unheard  be  not  my  complaint !   Thine  ear  is  open  to  my  cry ; 

Unto  my  call  Thou  art  near ; — sayest :  fear  not  ! 

Verily  Thou  def endest  my  soul.  Lord,  redeemest  my  life ; 

Viewest,  Jahve,  ray  oppression  ;   0  judge  ray  cause  ! 

Viewest    all    their    vengeance,    what    they    only    think 
GO  of  me; 

Well  hearest   Thou   their  scorn,  Jahve,  what  they  alone 

think  against  me. 

What  my  adversaries  speak,  counsel — against  me  every  day. 

Where    they    stand   and    sit,    behold !     I   am    but    their 

sing-song. 

(Zealously)   wilt  Thou  punish  them,  Jahve,  according  to 

their  handiwork  ! 

Ver.  48  as  ii.  11,  iv.  10.  be    understood    as  a   ventilation,    i.e., 

Ver.  51.     nbvli?  comj).  i.  12,   22,  loud  complaining;  it  is  certain  that  it 

ii.  20,  is  here  quite  as  the  Lat.  aflcit  must  signify  as  much  as  the  immediately 

meant  in  the  bad    sense  ;    and  "7   as  following  more  frequent  word   ni^lti? 

iv.  5  (§  277  e).     The   daugJiters  of  my  which  looks  like  a  gloss. — On  the  many 

citi/ are  the  country  towns  {Vs.  xlviii.  iwecatweSj^w.  5G-6G  conip.  above,  i.  21; 

12),  and  what  is  here  so  briefly  .said  is  they  pass  desultorily,  up  to  ver.  63,  into 

explained  from  ii.  22.  the   more   restless   imper.,   till    finally, 

Ver.    53.      nD!J    must      here  ^-be  vv.  64-66,  restful  expectation  follows. 

identical     with     7D^,    bind  ;     comp.  Just    so,    with    them     concludes    the 

^D!J,  cleave,   iv.  8.     The  words  here  following  prayer,  iv.  21,  22. 
and  vv.  54,  55,  from  Pss.   xl.   3,  Ixix.  Ver.  63.    Sit  and  stand,  i.e.,  live,  act. 

2  sqq.,  with  xlii.  8,  xxxi.  23.  — Sing-^ong,    a   word  in    Hebrew  also 

Ver.    56.      If   TinilJ   niay  not  be  intentionally    thus    lengthened,   to  de- 

rcad   for   Tim"),   then    nmi    must  signate  mocking  songs. 


SO:^Gis  01'' Tin:  Disi'EiiSioN.  ll;) 

(Zealously)  bliutl  their  heai'b,  on  them  Thy  curse  !  ()5 

Zealously  pursue,  destroy  them — under  Jahve's  heaven  !  ^ 

Chai^ter  IV. 

1. 

Ahj  how  common  becomes  gold,  the  best  ore  is  changed,  1 
sacred    stones   are    cast   away — at    all    corners    of   the 

streets  ! 
Burghers  of  Sion,  the  dearest  and  most  esteemed  for  gold, 
ah,  how   do   they   pass  for  earthen   pitchers,  work    of 

potter's  hand  ! 
Drawing    out    the    breast,    the    she-wolves    suckle    their 

young : 
my  people's  daughter  bccomes^ — cruel  like  the  ostriches 

in  the  desert. 
Even  the  suckling'-s  tongue — clave  for  thirst  to  the  palate, 

children  demanded  bread ;  none  brought  it  to  them ; 
Forlorn  sat  in  the  streets — they  who  ate  dainty  bits,         5 

those  brought  up  in  purple — embraced  the  dung. 
Greater  became  the  punishment  of  the  daughter  of  my 
people — than  that  of  Sodom, 
that  as  in  a  twinkling  was  overturned,  whereon  hands 

did  not  rage. 

Ver.  1.  Apparently  ihc  lament  begins  moment  of  rude  horse-play  broken  in 

with   something   I'oreij^n    to   this    con-  pieces  I    But  the  language  passes  thence, 

nexion;  how  common  and  base  becomes  vv.  3,  4,  5,  immediately  to  the  sign  of 

everything  in  the  world  1     Gold,  best  quite  another  picture  from  those  and 

ore,  sacred  stones  themselves  (e  g.,  those  from  still  later  days  of  liorror,— of  the 

of  the  high-priestly  attire)  came  to  be  staring  obtuseness  with  which  the  be- 

regarded  as  in  a  world  turned  mad  and  sieged,  under  the  prevalence  of  hunger, 

raging,   the   commonest   things !     But  looked  even  upon  the  whimpering  of 

how  near  this  complaint  lies  neverthe-  children !      So   that   it  may   be   finally 

less,  is  shown  forthwith  in  ver.  2  ;  ah,  said,  ver.  6,  that  Jerusalem  is  .still  more 

the  noblest  of  Juda,  who  in  the  begin-  grievously  fallen  than  Sodom, 

ning  of  the  second  strophe,  ver.  7,  are  Vv.  3-6.     My  iieojile's  daughter,   the 

further    designated,  -  how    were     they  mother-city,  as  ii.  11,  iii.  48,  iv.  6,  10. 

treated  as  the  commonest  wares,  as  in  a  The  oalrichcs  after  Job  xxxix.  13-16. 


120  SONQS  OF  THE  DISPERSION. 

2. 
Higher  than  snow  beamed  her  princes,  purer  than  milk 
glittered  in  their  body  with  pearls,  with  sapphire  in 

their  shape  ; 
Inkier  than  blackness  is   now  their  form,  they   are   not 

recognized  without ; 
their  skin  clave  to  the  bones,  become  dry  as  wood. 
Judge  them  happier  who  by  the  sword — than  those  who 
by  hunger  have  fallen, 
who  melt  away,  pierced  through — as  by  the  dryness  of 

the  field. 
10     Know,  they  cooked  their  very  children — the  pitiful  hands 

of  the  women, 
they  became  to  them  for  food,  because  of  the  wound  of 
the  daughter  of  my  people. 
Launched  not  forth  Jahve  all  His  terror,  poured  out  His 

fiery  anger, 
and  kindled  in  Sion  a  fire  that  consumes  her  foundations  ? 

3. 

Might  they  believe,  kings  of  the  earth — and  all  inhabitants 

of  the  world, 

Ver.  7.      It  seems  that   the  poet  is  from  want    of    them),    the   necessary 

thinking  of  the  royal  and  high-priestly  elucidation   to    pierced    through,    melt 

stock.  Unrecognized,  so  that  they  might  away,  would  be  wanting.     Who  pierced 

be  the  more  readily  utterly  despised,  as  through,  i.e.,  slain,   died,    as   melting 

here  from  the  beginning  onwards,  vv.  away  from  the  field's  dryness,  emaciated 

1,   2,   was   described.     For  the  whole  by   the   sun's    heat;    but,   alas!    here 

second  strophe  is  also  filled,  vv.  7-11,  hunger  withers  them  up  !     This  strong 

with     the    heartrending    i)ictures    of  figure  (conip.  v.  lo)  thus  expresses  but 

hunger ;    so  that  ver.    1 1    at  the    end  the  same  as  the  above,  ver.  8  h,  and  is 

forms  only  an  equally  general  conclusion  drawn  out  by  this.     If  "3  could  stand 

to  that  in  the  first  strophe,  ver.  6.  so  readily  before  another  proposition,  it 

Ver.  0.     m213n   api)ear.s  to  have  would  so  stand  here, 

arisen  through  change  of  sound  from  Vv.  12,  13.     None  among  tlie  Gen- 

msibn     or      nh2S7j;n,      dryness.  tiles,    neither    king    nor    others,    had 

For   if  one   would   explain,  with   that  supposed  that  the  sins  of  the  prophets 

reading,  "jp    as  without   fruits  of  the  and   tlic   priesh;   would   bring   the   be- 

curth   (which  however   docs  not  mean  sieging  Gentiles  into  the  city,  as  came 


SONGS  OF  THE  DISPERSION. 


121 


tliat  foe  and  oppressor   would  come — into  Jerusalem's 

gates. 
Now  for  lier  prophet's  sins,  her  priest's  iniquities, 

who  forgot  the  blood  of  the  just — in  her  midst  ? 

0  how  they  staggered  blindly  in  the  streets,  spotted  with 

blood, 
so  that  their  clothes — could  not  be  touched  ! 

Retire,  unclean  one!  they  cried;  depart,  depart,  touch    15 
not  ! — yet  they  brawled,  yet  they  staggered; 
said,    '^^  among    the    heathen  —  they    shail    sojourn    no 

more  !" 
Scattered  are  they  by  Jahve's  glance,  no  more  beheld  : 
the  priests  were  not  respected,  old  men  not  favoured. 
Truly,  our  eyes  languish — for  our  vain  help, 

in  our  waiting  wait  we — for  the  people  that  helps  not  ? 

4. 
Upon  our  steps  they  spy — we  must  not  go  to  our  markets ; 


to  pass.  This  is  an  important  testimony 
on  the  opinion  of  the  Gentiles  of  the 
prophets  and  priests  of  that  time  in 
Jerusalem. 

Vv.  H-16  explain,  ver.  13,  further 
by  bringing  forward  a  striking  fragment 
of  the  history  of  the  last  siege,  which 
indeed  we  now  find  nowhere  so  defi- 
nitely touched  upon  as  here.  We  know 
from  Ilezeqiel's  book  the  internal  con- 
troversies of  those  years  ;  a  schism, 
brought  on  by  the  most  considerable 
priests  and  prophets,  must  at  that  time 
have  induced  a  blind  confidence  that 
the  banished  would  soon  return,  not 
longer  sojourn  among  the  Gentiles  (ver. 
15  b),  and  would  render  the  insurrection 
in  Jerusalem  victorious  by  their  own 
rising  and  return.  But  the  prophets 
and  priests  themselves  so  raged, — when 
they  should  have  been  collected  and 
pure,  —  filled  with  delirious  passion 
against  their  own  fellow-citizens  who 
would  not  believe  in  this,  caused  their 


adversaries  to  be  slain,  and  were  stained 
with  blood,  so  that  men  must  avoid  and 
shun  them  as  unclean ;  nevertheless, 
they  go  on  in  this  way  ;  and  therefore, 
in  Jahve's  angry  glance  at  such  priests, 
the  heathen  were  victoi-ious,  determined 
on  destruction,  and  carried  it  out  both 
on  these  madmen  and  on  all  other 
citizens.  ^'2  is  here,  and  ii.  1.3,  just  as 
C2  yet,  although  no  negative  propo- 
sition precedes,  §  354  a;  ^112^  stands 
often  thus  shortly,  without  copula,  and 
as  it  elsewhere  stands  so  alone ;  there- 
fore here  too  Dl'lUa  must  not  be  con- 
nected with  it.  But  the  more  emphati- 
cally ver.  17  now  concludes  with  the 
glance  at  the  foolish  confidence  of 
Egyptian  help  prevailing  amongst  those 
who  had  fled  to  Egypt ;  for  certainly 
here  by  the  people  that  helps  not  are 
meant,  after  Isa.  xxx.  1-7,  xxxi.  1-3, 
the  Egyptians. 

Ver.  18.    In   the   beginning  of   the 
last  strophe  the  glance  at  Egypt  as  it 


122  SONOS  OF  TEE  DISPERSION. 

near  is  our  eud,  full  our  days— yea^  oar  end  comes. 
Untiring,  swifter  tliau  tlie  eagles   of  heaven — were  our 

pursuers, 
followed  us  up  on  tlie  mountains,  lurked  for  us  in  the 

desert. 
Verily,  our  own  breath,  Jahve^s  Anointed,  was  snared  in 
20  their  pits, 

he  in  whose  shadow  we  thought — to    live    among  the 

peoples. — • 
Well  !   rejoice  only  in  joy,  daughter  of  Edom  dwelling  in 

the  land  of  Uss  ! 
to  thee  too   will  the  cup   come,  wilt  intoxicate,   strip 

.  thyself ! 
To    (Zu)    its  end  is    thy  punishment  come,   daughter  of 
Sion  !  not  again  He  leads  thee  forth; 
He  visits  thy  punishment,  daughter  of  Edom  !  discovers 

thy  sins. 
Chapter  V. 

1        Remember,  Jahve,  what  was  done  to  us, — behold  and  see 

our  shame  ! 
Our    inheritance    is    fallen    to    strangers,  our  ^houses    to 

foreigners. 
Orphaned   were  we   without  fathers,  our  mothers  are  as 

widows ; 

then  was,  continues  :  from  mere  fear  of  All   seems   lost  ;  yet,   with   the   rising 

the  Chaldicaiis,  it  had  manifestly  for-  recollection  of  the   present   victory   of 

bidden  the  fugitives  at  that  time  from  the    Idunieaus    (comp.   the    Qesch.   iv. 

trade  and  intercourse  with  Palestine  ;  p.  105  sq.)  iu  conclusion,    vv.  21,   22, 

this  appeared  with  justice  the  extremest  the  Messianic  hope  again  springs  up. 

prohibition  that  could  be  placed  upon  Elated  as  they  at  present  are  owing  to 

them.  —  But,    ver.    19,    the    language  the  allotment  to  them  by  Nabukodrossor 

returns  suddenly  thence  to  the  pictures  of  a   wide  -territory,  so  that  they  now 

of  the  many  unhappy  attempts  at  flight  dwell  far  to  the  north  cast  in  the  land 

before  and  after  the  siege,  and  finally  of  Uss,  nevertheless  the  Messianic  hope 

casts,  ver.  20,  a  glance  at  the  king  kffpt  remains  secure.     The  figure  of  the  cup, 

at  that  time  captive  in  Babel,  probably  after  Ilab.  ii.  15,  16. 
Jojakhin  {Gesch.  des  V.  Isr.,  iv.,  p.  9). 

Ver.  3.     Fatherless  orj)/ians  because  without^ our  legitimate  king,  ii.  9,  iv.  20, 


SONGS  OF  THE  DISPERSION. 


121 


Our  Welter  we  drank  for  money,  our  wood  is  on  sale  for 

silver. 
On  the  necks  were  we  pursued  ;  became  weary,  restlpss  :  5 
To  Egypt  we  gave  the  hand,  to  Assyria,  to  cat  our  fill. 
Our  fathers  sinned,  arc  no  more;  we  bear  their  iniquities; 
slaves   became  lords  over  us:    none  frees  us  from   their 

hand, 
^^'ith  our  soul   we  fetch   our  bread — before  the  sword  of 

the  desert : 
our  skin  is  as  the  oven  heated  through — before  the  glowing 

breath  of  hunger.      10 
Women  did  they  put   to   shame  in  Sion,  maidens  in   the 

cities  of  Jada ; 
princes  were  hanged  up   among  them,  the  elders'  coun- 
tenance not  respected ; 
ble  want  of  all  and  the  incessant  hunger: 


and  without  the  Theocracy ;  and  as 
father  cannot  here  hold  gocTd  in  the 
nearest  sense,  so  further  our  mothers, 
i.e.,  communities  and  towns  are  as 
widows,  as  i.  1  ;  the  words  immediately 
connected,  ver.  4,  allude  to  the  dear 
^vater  and  wood  in  Egypt,  necessaries 
which  they  had  for  nothing  in  Kanaan. 

Vv.  5  sqq.  By  all  those  attempts  at 
flight  touched  upon,  iv.  19,  of  so  many 
during  and  after  the  siege  of  Jerusalem, 
we  have  attained  nothing  but  that  we, 
p^nsiied  on  the  necks  (so  pursued  that 
the  pursuers  were  ever  as  it  were  on 
our  necks)  and  deadly  weary,  must  at 
the  end  be  content  to  subject  ourselves 
partly  to  the  Egyptians,  partly  to  the 
Assyrians,  only  in  order  to  eat  our  fill, 
not  utterly  to  faint  (comp.  the  same 
otherwise  expressed,  i.  11,  19). 

Vv.  7  sqq.  What  an  ignominy,  that 
we,  atoning  for  our  father's  sins,  must 
have  for  our  lords  only  slaves,  i.e., 
Egyptian  and  Chaldtean  eunuchs  (court 
officers)!  Comp.  the  same  in  Qoh.  x. 
7,  16. — And  nevertheless  hear  how  in 
vv.  9  sqq.  is  further  depicted — the  horri- 


we  must  wrest  our  bread  from  the 
desert  and  its  robbers.  A  noteworthy 
indication  that  most  of  the  fugitives  in 
Egypt  dwelt  on  the  north-east  frontier 
close  to  the  desert,  probably  were  even 
bound  to  dwell  there.  The  I'^V  con- 
nected with  the  plur.  (§  176  6). 

Vv.  1 1  sqq.  and  vv.  12  sqq.  now  depict 
the  way  in  which  misery  seizes  on  all 
conditions,  ages,  sexes  ;  public  dis- 
honouring of  the  best  women  and  public 
crucifixion  of  the  noblest  men  ;  the 
strongest  young  men,  like  Samson, 
Judg.  xvi.  21,  forced  like  slaves  to  the 
mill-service,  the  younger  as  bearers 
subjected  to  the  burden  ;  neither  po- 
pular assembly  nor  music  more  !  (The 
T2  ver.  12  is  best  taken  locally).— 
With  this  the  language  turns,  vv.  15,  16, 
and  vv.  17,  18,  again  more  to  general 
matters  and  back  to  its  beginning  ;  for 
the  fallen  croivn  can  only  figuratively 
signify  the  whole  honourable  status  of 
the  people,  now  lost.  The  connexion 
between  vv.  17,  18  is  quite  as  iv.  21,  22. 


124  SONQS  OF  THE  DISPERSION. 

Young  men   they  took  for  the  mill,  boys  tottered  under 

wood; 
Elders  keep  holiday  from  the  market,  young  men  from 

their  singing, 
Our   heart's  joy    ceases,    into    mourning   is    turned    our 
15  dancing; 

Our  head's  crown  is  fallen  :  woe  to  us  that  we  sinned  ! 
For  this  our  heart  became  sick,  for  this  our  eyes  darkened : 
for  the  mount  of  Sion,  that  it  is  desolate,  that  in  it  the 

foxes  stray. 
Thou,   Jahve,   art  throned  for   ever:    Thy    seat   is    from 

generation  to  generation ; 
why  wilt  Thou  forget  us  for  ever,  forsake  for  so  long  a 
20  time  ? 

Turn  us  to  Thee,  Jahve,  that  we  return  !  renew  our  days 

like  those  of  old  ! 
Or  wilt  Thou  utterly  cast  us  away  ?  be  excessively  wrath 

against  us  ? 

Ver.   22.     On  CS  "^3  and  the  inf.  responds  entirely  to  ver.  20.     But  the 

abs.  see  §  356  b.     Here  again,  vv.  19-22,  deep  prayer  for  help  to  genuine  repent- 

is  seen  very  plainly  that  two  verses  are  ance  corresponds  only  to   the    sincere 

always  connected,  and  each  twice  two  confession  of  sin  made  in  ver,  16. 
form  a  higher  similarity  :  ver.  22  cor- 


D.  71-80,  Psalms  lxxiii.,  lxxvii,,  xciv. 

The  longer  the  sufferings  and  the  whole  perplexity  of  the 
time  of  the  Exile  lasted,  the  higher  might  rise  the  feelings  of 
gloom  and  despondency  of  many  even  of  the  uncorrupted 
members  of  the  people  of  God.  But  *the  more  too  might 
genuine  fidelity  and  the  wondrous  power  of  the  Messianic  hope 
be  brightened  and  strengthened  during  this  long  trial.  And 
the  three  songs  here  placed  together, — which,  according  to  all 
signs,  are  from  07ie  poet — show  to  what  extent  both  of  those 
things  came  to  pass,  how  greatly  even  among  the  best  men 


SON  as  OF  THE  DISPERSION.  125 

despondency  threatened  to  prevail,  and  how  sore  was  their 
struggle  against  it.  For  this  poet  was  most  deeply  affected  in 
this  way,  by  those  sufferings,  griefs  and  doubts;  but  the 
results  and  fruits  were  great  in  his  experience  in  the  end,  after 
he  had  happily  fought  his  way  out  of  them.  He  found  no  rest 
until  he  had  penetrated  the  very  heart  of  those  Divine  secrets, 
and  recognized  with  piercing  glance  that  if  only  a  true  spiritual 
Israel — to  which  he  himself  will  cleave  with  full  heart — be 
distinguished  in  the  Israel  of  the  time :  the  old  truths  of  the 
eternal  deliverance  of  good  men  and  the  mere  deceptive  pros- 
perity of  the  wicked  retain  their  validity.  Indeed,  history 
itself  ever  teaches  in  the  main  that  the  end  of  unjust  men  is 
never  to  be  envied.  Having  won  this  higher  truth,  feeling 
blessed  joy  in  Jahve,  he  can  never  again  utterly  despond,  he 
fortifies  himself  repeatedly  by  prayer,  and  by  recollection  of 
the  light  of  the  old  history,  and  becomes  finally  for  the  whole 
community  the  never-wearied,  inspired  singer  of  praise  to 
Jahve.  Thus  he  is  in  this  time,  when  the  old  power  of  song 
threatens  more  and  more  to  become  dormant,  one  of  the  last 
great  and  fine  singers,  still  full  of  independent  power  and 
beneficent  intensity, — like  a  softly  refreshing  evening  glow 
after  the  bright  beams  of  ancient  Hebrew  poetry. 

From  this  same  poet  are  also,  according  to  all  writers, 
the  remaining  songs  from  Pss.  xcii. — c,  which,  however,  as 
only  falling  in  the  following  period,  are  not  yet  brought 
forward  here.  Throughout  is  exhibited  in  these  twelve  songs 
the  same  intensity  and  strength  of  joyous  spirit,  the  same 
serenity,  not  admitting  of  disturbance  under  painful  occur- 
rences. The  verse-structure  is  alike,  the  construction  of  the 
song  throughout,  short  and  poetically  slight,  especially  for  these 
times.  The  poet  loves  reminiscences  of  the  more  ancient 
history  of  the  splendid  times  of  Israel ;  but  even  here  he  is  a 
genuine  lyric  poet,  Ixxvii.  14-21,  xcv.  8-11,  xcix.  6,  7.  He  is 
one  of  the  first  poets  who  again  in  these  late  times  introduces 
the  ancient  abbreviated  name  of  God,  Jnh,  Ixxvii.  12,  xciv.  7, 


126  SONGS  OP  THE  DISPERSION. 

12,  comp.  cxxii,  4,  cxxx.  3,  Ixviii.  5,  B.  Jes.  xxvi.  5  (without 
regard  to  places  like  cii.  18,  when  it  is  forthcoming  only  along 
with  the  ^^U).  It  is  peculiar  to  him  to  call  Jahve  our  Creator, 
our  Shepherd,  xcv.  6,  7,  c.  3,  Ixxvii.  21,  and  to  boast  that  He 
is  now  King,  Ruler,  xciii.  1,  xcv.  3,  xcvi.  10,  xcviii.  G, 
xcix.  I,  4,  comp.  xlvii.  3,  7  sqq.  (that  is,  because  at  that  time 
the  new  community  had  again  collected  itself  in  greater  power, 
and — its  religion  being  more  honoured — began  to  look  upon 
Jahve  as  sensibly  ruling  from  its  midst).  Further,  the  strong 
figure  is  peculiar  to  him  of  the  irrational  cattle,  Ixxiii.  27, 
xcii.  7,  xciv.  8,  and  the  similarity  in  the  use  of  the  "iHW  is  to 
be  noted,  Ixxiii.  24,  xciv.  15,  of  the  ^^H,  Ixxiii.  16,  Ixxvii.  6, 
of  the  D'l"i?,  Ixxiii.  8,  xcii.  9,  xciii.  4,  of  the  '"1^^,  Ixxiii.  26, 
xcii.  9,  xciv.  22,  xcv.  1,  n^P^n,  Ixxiii.  27,  xciv.  23,  nSlV^ 
xciii.  5,  xcix.  7,  &c.  With  Ps.  xlvii.,  Ixvi.,  the  here  forthcoming 
songs  of  prai?e  have  much  in  common,  as  the  frequent  ?31, 
^''"1'7  (where  we  hear,  as  in  so  many  elsewhere,  the  echo  of 
the  mighty  voice,  Isa.  xl. — Ixvi.  vibrate),  while  the  similar 
^vH  is  most  favoured  only  in  still  later  songs :  yet  the  above 
songs  certainly  fall  in  about  the  same  times. 

Ps".  Ixxiii.  is  entirely  characterized  by  the  outburst  of  the 
first  violent  reaction  from  those  doubts,  and  fresh  elevation  to 
the  pure  truth.  In.  the  long  and  severe  sufferings  of  the 
people  the  poet  would  have  almost  abandoned  himself  to  the 
general  despair  had  he  not — after  long  tormenting  himself  in 
vain  to  solve  the  riddle  of  the  time — finally  (instructed  pro- 
bably by  some  unexpected  occurrence,  vv.  19,  27)  penetrated 
to  the  truth ;  perceiving  that  according  to  the  eternal  mystery 
of  the  Divine  government,  all  happiness  of  the  wicked  is  but 
apparent,  deceptive,  quickly  passing  away,  while  for  innocence 
and  for  Israel,  so  far  as  it  i«  innocent,  there  cei'tainly  remains 
even  in  suffering  and  in  death  eternal  comfort  and  inward 
blessedness.  In  like  manner  this  enigmapf  the  inequality  of 
outward  good  is  earlier*  solved  by  particular  great  poets,  as,  e.g., 
in  Ps.  xlix.  :  but  in  this  poet  the  truth  under  quite  other  times 


SONOS  OF  THE  DISPERSION.  127 

and  coHtlitions  was  bound  to  come  to  light  in  a  new  way  and 
with  peculiar  force.  And  now,  having-  endured  the  conflict, 
he  feels  himself,  looking  back  on  the  sad  time  of  doubt  and 
of  danger, — so  singularly  blessed  and  enlightened,  that  he 
feels  urged  to  express  his  whole  inner  experience  in  the 
song,  and  thus  this  instructive  song  originates,  in  which 
in  the  godly  Israel  of  that  time  a  nobler  and  freer  self- 
manifestation  begins.  Having  placed  in  the  very  beginning, 
ver.  1,  the  supreme  truth  at  which  he  had  arrived,  and  this 
quite  briefly,  he  describes  in  detail  the  long  danger  and  distress 
in  which  he  had  been  under  the  enigma  of  the  time,  until  ho 
made  his  way  into  the  innermost  seat  of  God,  and  firmly 
resolved  never  again  so  foolishly  to  doubt,  vv.  2-22  ;  and 
concludes,  glancing  into  the  future,  with  a  few  beautiful  words 
of  immovable  fidelity  to  Him  thus  known,  of  most  joyous  con- 
fidence and  enlightened  hope,  vv.  23-28.' 

The  tnembering  of  this  long  song  is  only  doubtful  at  first 
sight,  on  closer  investigation  is  seen  to  be  fixed  and  certain. 
For  plainly  four  verses,  with  eight  members  of  elegant  struc- 
ture in  each  case  form  a  strophe,  while  ver.  1  sounds  as  a 
happy  prelude,  and  the  last  strophe,  with  its  five  members,  in 
like  manner  once  more  comprises  the  whole  contents  of  the 
song,  closing  the  whole  with  brevity  and  sharpness.  Among 
the  six  strophes  which  make  up  the  long  body  of  the  song 
between  this  prelude  and  epilogue,  the  third  is  extended  to 
five  verses  and  ten  members;  and  this  is  plainly  done  only 
because  it  ought  to  give  a  longer  rest  in  the  very  middle  of 
the  song.  For  as  the  first  three  strophes  depict  most  vividly 
in  long  and  difficult  representation  the  despondency  of  that 
time  from  which  the  poet  has  scarcely  as  yet  freed  himself, 
with  equal  vividness  the  last  thi'ee  mark  the  picture  that  finally 
rose  out  of  that  despondency.  And  here  only  two  great 
strophes  might  be  distinguished,  if  the  smaller  measure  out  of 
which  only  the  larger  ones  are  developed  were  not  plainly  to 
be  recognized. 


128  SONGS  OF  THE  DISPERSION. 

1        Good  and  only  good  is  God  to  Israel, 
to  those  of  jpure  heart  ! 

1.  a. 
But  I — almost  staggered  my  feet, 

my  steps  had  all  but  slipped, 
because  I  cast  envy  on  tbe  haughty, 

saw  the  prosperity  of  the  wicked, 
"  they  have  no  torments, 

well  and  fat  is  their  body, 
in  folks'  sufferings  have  no  share  ; 
5  are  not  punished  with  mankind. 

h. 
Therefore  pride  attires  their  neck, 

cruelty  clothes  them  as  an  ornament, 
their  sin  came  forth  from  their  fat  inside, 

they  swelled  over  with  heart-images, 
they  scoff  and  speak  wickedly  of  oppression, 

speak  proudly  down, 
laying  their  mouth  to  heaven, 

while  their  tongue  rages  upon  earth, 
c. 
10     Therefore  He  brings  His  people  so  far 

(and  in  full  draughts  it  sups  the  water), 
that  it  says  :  '  how  knows  it  God, 

and  is  knowledge  in  the  All- Highest  ? 
Lo  !  these  are  the  wicked, 

very  long  have  the  careless  had  the  greatest  power ! 
All  in  vain  have  I  purified  my  heart, 

and  in  innocence  washed  my  hands^ 
and  yet  remained  chastised  every  day, 

my  punishment  come§_every  morning  '/  " 

2.  a. 

15     When  I  thought  to  speak  the  like, 

I  betrayed  the  manner  of  Thy  sons ; 


SONOS  OF  THE  DISPERSION.  12*J 

fiud  I  purposed  to  know  this, — 

vain  was  it  in  my  eyes  : 
till  I  went  into  God^s  holy  places, 

observed  their  end  : 
Upon  slippery  places  Thou  sottest  their  lot, 

hast  caused  them  to  fall  into  deceptions  ! 

h. 

0  how  have  they  become  desolate  in  a  moment, 
ground  up,  consumed  in  terror  ! 

like  as  a  dream  after  awakening,  20 

Lord,  Thou  despisest  their  image,  rousing  Thyself!  — 

When  my  heart  is  embittered, 
I  feel  my  reins  as  cut  through  : 

1  am  stupid,  without  understanding  j 
like  a  beast  was  I  before  Thee  ! 

c. 
Yet  I  am  truly  ever  with  Thee  ! 

hast  seized  my  right  hand, 
wilt  by  Thy  counsel  guide  me, 

to  receive  honour  lead  me. 
Whom  have  I  in  heaven  ?  25 

and  on  earth  I  love  naught  beside  Thee  ! 
though  my  body  and  heart  fade  away : 

my  heart's  rock,  my  good  is  ever  God  ! 

3. 
For  lo  !  they  who  hate  Thee  perish. 

Thou  destroyest  every  one  who  is  unfaithful  to  Thee  : 
but — God's  friendship  is  a  good  to  me, 

on  the  Lord  Jahve  I  place  my  trust, 
to  praise  all  Thy  doings  ! 

1.  From  vv.  4-14,  the  considerations  which  had  tempted  the 
poet  to  depression  and  to  envy  are  plainly  and  fully  set  forth  : 
the  sight  of  the  many  sufferings  of  the  faithful  in  the  midst 

VOL.    IT,  9 


130  SONGS  OF  THE  DISPERSION. 

of  the  wicked  who  remain  in  power  aad  far  from  grief,  w. 
4-5  ;  and  how  thereby  their  own  haughtiness  in  deeds  and 
thoughts  is  raised  to  an  extreme  pitch,  w.  6-9, — as  conversely, 
the  despondency  of  Israel  is  increased,  vv.  10-14.  But  it  is 
very  conceivable  that  the  poet,  according  to  the  custom,  often 
remarked  above,  of  many  poets  of  these  centuries,  here  only 
repeats  expressly  what  he  had  said  still  more  explicitly  in  an 
earlier  song. — Ver.  4.  cn'ltt^  is  very  suspicious;  the 
sense  cannot  be :  they  have  no  torments  ^^ntil  their  death, 
because  in  that  case  a  ''^'"2  ^^  wanting ;  but  the  sense  which 
would  lie  iu  the  words,  "  their  death  has  no  torments/'  is  un- 
suitable, because  this  can  neither  be  said  generally  (in  Job.  xxi. 
13  the  connexion  of  the  language  is  quite  different),  nor  is  death 
here  spoken  of,  for  this  is  to  be  spoken  of  in  vv.  19  sqq.  It  seems 
therefore  better  to  read  cn  inb  separately ;  en  may  well,  as 
seldom  n^'an  and  chl.  Job.  xxi.  23  stand  in  the  lower  sense. 
Ver.  7.  According  to  the  Massora  the  first  member  would 
mean  :  theh'  eye  sta7'es  out  of  fatness  (fat  countenance),  in 
arrogance,  comp.  Job.  xv.  27  ;  but  according  to  the  second 
member  the  breaking  out  of  arrogant  thoughts  and  ill  designs 
from  the  fat,  loose,  and  stupid  heart  is  spoken  of;  better  therefore 
according  to  the  LXX  "l^-?"*??,  comp.  xvii.  10.  But  in  that  case 
the  "i?^  h  is  best  taken,  as  in  Hab.  i.  11,  of  the  swelling-over 
and  passing  into  evil  thoughts,  so  that  it  is  connected  accord- 
ing to  §  281  h.  What  presumptuous  thoughts  and  plans  which 
proceeded  from  them  and  still  proceed — are  here  meant,  can 
bo  more  closely  ascertained  (were  it  not  clear  of  itself)  from 
Ps.  xiv.  1-6.  But  the  poet  hastens  here, — having  hinted  in 
the  second  strophe  at  the  presumptuous  thoughts  of  the 
heathen  who  put  themselves  in  the  place' of  the  gods, — to  sub- 
join to  them  in  the  third,  those  of  Israel,  as  if  thereby  called 
forth,  and  totally  opposite,'-vv.  10-14  :  and  hero  is  depicted 
from  the  first  in  the  words  therefore  He  hrings  (according  to 
the  K'tib  ^*^!)) — that  is,  God  Himself  (who  however  as  in 
rlub.  xiii.   20  itnd  other  passages   is  in   reverence   net   nnnied), 


SOXaS  OF  THE  DISFERSION.  131 

His  own  jfcople  back  thither,  turning  them  aside  from  the 
direct  way,  so  that  it  thinJcs  what  is  further  expressed  in  vv. 
11-14.  But  in  the  middle — by  the  words  and  water  in  fulness 
is  sucked  up  by  them,  v.  10  b — the  ever  increasing  greed  with 
which  Israel  absorbs  words  and  thoughts  of  cowardice  and 
despair,  is  compared  to  the  eagerness  with  which  one  gulps 
down  water  in  full  draught.  Comp.  the  like  in  Job.  xv.  16, 
Prov.  xxvi.  6;  also  other  representations  from  the  same 
source,  Ps.  Ixxv.  9  ;  especially  similar  is  Arabs-.  Fdkih.  p.  12, 
6  V.  and  24,  17  sqq.  46,  22  and  tshrab,  p.  118,  2.  This  second 
member,  ver.  1 0,  is  merely  expressive  of  a  state,  and  Q' vry  ig 
explained  by  1-iDSI,  ver.  11  ;  so  far  comes  (according  to  the 
Q'ri)  or  falls  the  people  ever  more  greedily  swallowing  the 
poison  of  despair,  that  it  says. 

2.  With  ver.  15  the  transition  plainly  comes;  but  great 
difficulty  lies  in  1^?.  This  only  appears  elsewhere  as  a  pre- 
position ;  and  it  is  difficult  to  say  what  it  should  signify 
without  complement,  because  the  case  stated  in  §  360  a  is  not 
relevant  here.  Assuming  that  the  word  was  used  here  for  the 
broken-off  How — ?  the  verse  would  bear  the  sense  :  I  thought 
to  enumerate  or  to  explain  the  how — ?  that  is,  how  it  is  possible 
that  God  acts  so  unrighteously,  lo,  thus  I  should  betray  the 
race  of  Thy  sons,  in  not  speaking  as  is  to  be  expected  from 
the  truly  faithful  and  pious  in  Israel, — placing  myself  out  of 
their  society,  consequently  becoming  unfaithful  to  them, — and 
this  at  the  bottom  of  my  soul  I  did  not  desire,  therefore  fruit- 
lessly seeking  after  the  causes,  as  ver.  16  further  explains. 
But  in  this  case  we  should  rather  expect  that  the  poet  would 
here  explain  his  peculiar  thoughts,  if  he  had  them,  and  this  he 
does  not  do.  Again  this  sense  of  1X32  would  be  in  point  of 
usage  very  doubtful,  because  the  cases  in  §  299  a  cannot  bo 
adduced  here.  Therefore  •^^H'^^?  might  so  then  be  united 
into  one  word :  if  I  thoiirjht  to  speak  like  that — as  is  ex- 
plained in  vv.  10-14, — or  if  I  thought  to  make  speeches  in  like 
manner  utterly  despondent  and  injurious  against  God,  I  .should 

[)  * 


132  SONGS  OF  THE  DISPERSION. 

hdray  the  manner  of  Thy  sons,  not  acting  as  a  true  Israelite 
or  son  of  God  (Deut.  xiv.  1)  should  do,  becoming  faith- 
less to  God,  '^thy  sons'^  must  be  much  more  significant 
than  '«  His  people,"  (ver.  10)  ;  therefore  I  desired  to  guard 
myself  against  such  wicked  speeches ;  but  the  attempt  to  find 
the  causes  by  personal  reflection  miscarried  (ver.  16), — until  I 
finally  looking  at  the  end  of  the  wicked, — consequently  at  the 
same  time  following  the  Divine  conduct,  'penetrated  into  the 
sanctities  or  secrets  (mysteries,  comp.  on  ti^^pp  the  Alterth. 
p.  ]  23)  of  God,  was  initiated  into  the  Divine  meaning,  nsn  may 
be  again  supplied  as  n3»7  before  the  apodosis,  as  thougb  the  hiatus 
in  the  present  text  had  arisen  only  through  the  omission  of  the 
letters  n:iH  before  this  n3n. — Not  without  reason  does  the 
poet  place  the  secrets  in  the  plur.  :  for  more  closely  considered 
the  three  deeper  points  of  knowledge  belong  here  :  (1)  that  a 
Divine  punishment  of  all  heathen  wickedness  is  generally 
certain  ;  (2)  that  it  will  come  in  a  season  known  to  God ;  and 
(3)  that  it  will  come, — making  the  wicked  previously  secure, 
as  by  a  Divine  mockery,  and  the  more  harshly  tearing  away 
all  delusions — pulling  down  those  who  from  the  beginning  are 
placed  only  on  slippery  ground,  as  that  assigned  to  them  by 
the  Divine  allotment.  This  is  indicated  as  briefly  as  possible 
at  the  end  of  the  strophe,  ver.  18  :  only  in  slipperinesscs  TJiou 
settest  for  them,  determinest  for  them  their  portion,  that  they 
ever  oscillate  in  danger;  liast  caused  them  to  fall  into 
deceptions,  to  become  as  a  booty ;  msittJtt  are  self-deceptions, 
hence  also  haughtiness,  transgression,  Ixxiv.  3,  when  the  LXX 
gives  correctly  vireprj^aviat.  The  same  image  of  deception 
leads,  ver.  20,  to  one  related ;  as  one  on  awakening,  reluc- 
tantly dismisses  a  dream -picture  as  a  deception,  by  which  one 
has  been  troubled, — so  God, — when  He  at  the  right  time  rises 
for  judgment  ("^*^?  for  "^'^n?  "'/•  JJip^-),- — will  dismiss  the 
horrid,  but  vain  and  empty  wicked;  comp.  Isa.  xxix.  8.  But 
as  the  poet  in  the  strophe,  vv.  19-22,  would  further  develop 
generally  the  whole  thought  otily  sketched  in  ver.  18,  he  inime- 


SONGS  OF  THE  DISI'ERSION.  133 

diately  points  here  at  the  beginning  of  ver.  19,  to  a  great 
event  in  the  most  recent  time,  which  might  substantiate  those 
truths.  We  do  not  know  indeed  sufficiently  from  these  very 
brief  words  what  event  he  means  :  probably  it  was  the  fall  of 
the  house  of  Nabukodrossor  during  the  continuance  of  the 
Chaldtean  dominion.  The  words,  ver.  19,  cannot,  according  to 
their  sense,  be  regarded  as  an  anticipation  like  xxxvi.  13. — 
Ver.  24.  The  second  member  quite  as  Zech.  ii.  12,  like  as  ver. 
13  is  after  xxvi.  6.  Ver,  25  gives  a  fine  description  of  how 
the  poet  has  but  one  genuine  eternal  friend  in'  heaven  and  on 
earth,  who  remains  to  him  even  if  all  his  earthly  good  passes 
away,  as  xlix,  16  ;  comp.  the  Jnlirhh.,  x.,  pp.  195  sqq. 

3.  At  the  last,  w.  27,  28,  the  same  with  renewed  glance  at 
the  above  instruction  of  the  present,  vv.  18-20;  and  the 
language  bounds  anew  with  higher  joy  in  the  feeling  that  there 
is  no  higher  good  for  man  than  that  of  being  near  to  God  and 
experiencing  His  friendship.  Businesses  or  doings  for  works,  is 
an  expression  peculiar  to  this  poet. 

Ps.  Ixxvii.  A  fresh  and  sore  trouble  of  the  poet.  Before  he 
felt  himself  strong  for  the  present  composition,  his  spirit  had  in 
a  night  (vv.  3, 7)  traversed  all  manner  of  diverse  thoughts — those 
that  cramped  and  those  that  exalted  him  ;  and  their  play  and 
alternation  strongly  beset  him,  until  he  came  to  tranquil,  com- 
posed prayer.  The  mere  thought  of  God  and  the  present  had 
only  awoke  sighing,  vv.  2-4  ;  the  mere  comparison  too  of  the 
unhappy  present  with  the  past,  w.  4-7,  led,  in  the  first 
instance,  only  to  all  kinds  of  complaining  questions,  vv.  8-10  : 
only  the  thought  that  the  same  Jahve  who  formerly  wrought 
marvellous  deliverance  under  Moses,  still  in  like  manner 
operates,  resolved  doubt  and  grief  into  solace  and  thanks- 
giving, vv.  11-13.  Therefore  while  he  now,  after  the  recovery 
of  blessed  repose,  would — praying  and  hoping  in  full  confidence 
— indite  a  song,  he  again  nms  in  thought  in  the  most  vivid 
manner  over  the  whole  course  of  those  inconsolable  and  heavy 


134  S0N08  OF  THE  DISPERSION. 

thouglits,  in  the  midst  of  which  he  desired  to  pray  to  God 
(vv.  2-5),  from  reflections  and  questionings  (vv.  6-18)  until  the 
beginning  of  the  true  consolatory  thoughts  (w.  11-13).  It  is 
as  though  he  would  suffer  those  gloomy  thoughts  once  more  to 
pass  in  all  their  vividness  and  in  all  their  horror  before  his 
spirit, — that  he  may,  because  of  their  very  disconsolateness, 
for  ever  renounce  them,  and  only  hold  with  the  greater 
firmness  to  the  thought  at  which  in  the  end  he  arrived,  and  in 
which  he  now  tunes,  with  the  more  purity,  a  hymn  of  praise  to 
God  and  His  wondrous  deliverance  according  to  the  sacred 
history  of  Israel  under  Moses, — and  finishes  it  in  blessed  calm, 
vv.  14-21.  In  this  hymn,  begun  out  of  a  full  heart,  all  doubt 
and  all  unrest  is  removed,  which  held  in  fetters-  the  sensitive 
spirit  ;  and  the  inspired  true  recollection  of  the  immortal 
history  of  older  days  is  here  for  the  first  time  a  means  of 
serenest  consolation. 

This  song,  therefore,  mirrors,  on  a  small  scale,  the  same  alterna- 
tion of  considerations  and  of  moods  from  which  the  B.  Habaqquq 
(I.,  pp.  83,  84,  Dichter  des  A.  B.)  is  developed  on  a  large  scale. 
It  falls  of  itself  into  two  very  diverse  halves,  because  the  loud 
resonance  of  the  historical  hymn  of  praise  forms  a  quite 
peculiar  song.  In  it  there  break  forth  only  sparkling  beams  of 
reminiscence  of  the  highest  points  of  ancient  history,  similarly 
to  Pss.  cxiii.,  cxiv. ;  but  it  is  plainly  broken  up  into  three 
small  strophes,  the  middle  one  of  which  rises  to  the  highest 
flight  in  contents  and  strain.  Elsewhere  the  short  verse- 
structure  prevails  in  it  ]  while  in  the  main  song  the  ordinary 
verse-structure  carries  on  the  movement  first  by  seven  lines 
(twice),  then  by  six  lines  (twice),  as  befits  (I,,  p.  152)  a  song 
beginning  with  lament.  In  the  hymn  of  praise  there  are,  on 
the  otjier  hand,  six  members  (twice)  and  then  five. 

^     lo. 
2  "  Loud  to  God,  so  will  I  cry, 

yea  loud  to  God ;  and  He  will  hear  me  !" 


SONOti  OF  'iUE  DlSl'EltSlON.  l:io 

111  uiy  day  of  oppression  1  sought  the  Lord, 

by  night  my  hand  was  out-stretched,  not  weary, 
my  soul  wouhl  not  be  comforted  : 
"  if  I  think  of  God,  1  must  groan, 

I  meditate — and  feeble  becomes  my  spirit  I" 

b. 

Thou  heldest  my  eyelids, 

I  was  perplexed,  speaking  nothing. 
I  bethought  me  of  the  days  of  old,  5 

the  years  of  the  eternities  : 
"  I  call  to  mind  my  song  in  the  night, 

musing  in  my  heart  !" 

and  therefore  my  spirit  inquired  in  quiet  : 


Will  then  the'  Lord  only  cast  away  for  ever, 

and  never  more  find  favour  ? 
is  then  for  ever  His  mercy  lost, 

gone  His  promise  for  all  times  ? 
hath  God  forgotten  to  be  gracious,  1 0 

or  in  anger  shut  up  His  compassion  ?" 

d. 
Then  I  thought  :   "  it  is  my  suffering 

but  meanwhile  the  right  hand  of  the  Highest  rules  ! 
1  will  call  to  mind  the  histories  of  Jah  ; 

yea,  I  will  think  of  Thy  wonders  from  the  early 

time  ! 
will  indite  concerning  all  ^Fhy  work, 
and  on  Thy  deeds  let  me  meditate." 

2  a. 
God  !   in  sanctity  is  Thy  way  ; 
who  is  a  great  God  as  God? 


136  SONOS  OF  THE  DISPERSION. 

Thou  art  that  God  who  doeth  wonders, 

madest  known  Thy  might  among-'peoples ; 
1 5  Thou  didst  redeem  with  the  arm  Thy  people, 

Jakob's  sons  and  Josefs. 

h. 
Waters  saw  Thee,  0  God,   Waters  saw  Thee — they 

circle ; 
yea,  sea's  depths  tremble  ; 
clouds  streamed  over  with  water,  loudly  sounded  the 

bright  heights ; 
yea,  Thine  arrows  went  round ; 
loud  Thy  thunder  becomes  in  the  whirl,  lightnings 
enlightened  the  world ; 
earth  trembled  and  shook. 


20  Forth  through  the  sea  Thy  way, 

Thy  track  through  many  waters. 
Thy  steps  were  not  known — 
Thou  leddest  Thy  people  like  a  flock 
by  Moses  and  Ahron  ! 

1.  The  LXX  take  here  throughout  the  usual  cohortative 
form  as  imperf.  prceteriti  (see  on  Ixxxviii.  16)  according  to 
which  from  vv.  2-1 3,  all  without  distinction  would  be  spoken  in 
the  simple  style  of  narration.  But  the  poet  himself  dis- 
tinguishes between  this  cohortative  form  and  the  form  of 
narration,  so  that  his  narrative  is  only  carried  on  in  the  latter, 
but  the  former  may  very  well  pass  as  ^an  immediately  vivid 
word„  Indeed,  the  poet  begins,  ver.  2,  forthwith  with  the 
words  wherewith  he  also  in  quiet  meditation  began  the  night 
at  that  time,  and  leads  only  with  ver.  3  all  into  narrative,  as 
upon  that  first  beginning,  ver.  1,  soon  more  strong  words 
followed,  ver.  4,  comp,  xlii.   5. — lie  could  not,    then,   in   that 


SONGS  OF  THE  DISPERSION.  137 

stormj:  uight  come  to  rest,  ver.  5  ;  and  even  when"  he  after- 
wards plucked  up  heart,  and  thought  he  would — rather  than 
remain  in  dull  silence— sing  and  play,  in  recollection  of  the  old 
days,  vv.  6,  7,  his  word  became  at  first  a  lament  over  the 
apparently  eternal  loss  of  the  height  and  the  promises  of  the 
ancient  days,  vv.  8-10.  Nevertheless  this  historical  recollection 
led  at  last  readily  to  true  consolation  through  the  recollection 
that  this  wondrously-delivering'  God  is  still  and  ever  the  same, 
ver.  11  sqq.  nivTI  must  be  an  inf.  like  ^"^"l-H^  ver.  10  (comp. 
§238  e)  from  bbn,  be  wounded,  suffer  ;  m3tt?,  as  accusative  of 
time  :  the  year  long,  — therefore  while  not  an  earthly  king 
rules,  but  the  right  hand  of  Jahve,  ver.  6. 

2.  The  hymn  itself  praises  the  w^ondrons  power  of  Jahve 
according  to  the  history  of  Moses,— not  to  exhaust  all  that 
might  be  said  of  this,  but  bringing  out  the  most  important  and 
most  Divine  features  in  higher  flight, -whence  also  concluding 
appropriately  with  abruptness  wdth  the  mention  of  Moses  and 
Ahron.  But  the  acme  of  that  Mosaic  time  and  its  wonders  is 
the  passage  through  the  Ked  Sea,  on  the  picture  of  which  the 
poet  therefore  here  lingers,  describing  how  in  this  moment  of 
most  vivid  commotion  of  heaven  and  earth,  from  below  the 
mass  of  the  flood  trembled,  ver,  17;  while  fi'om  above  over  the 
whole  earth,  the  Divine  majesty  commanding,  terrifying,  and 
protecting,  appeared  in  the  storm,  vv.  18,  19,  till  the  earth 
trembling,  yielded  to  the  Divine  Will,  ver.  19  b.  Thus  He 
woudrously  led  His  people,  making  a  way  for  himself,  which, 
so  soon  as  the  Divine  majesty  had  passed  by,  immediately 
disappeared  and  became  untraceable, — for  Jahve,  indeed,  as 
invisible  and  spiritual,  cannot  leave  such  outward  traces 
behind  as  an  earthly  king  may ;  in  this  the  spiritual,  the 
wonderful  is  shown, — that  it  invariably  seizes  on  the  spirit, 
and  as  it  comes  freely  and  in  a  moment,  passes  away  without 
trace  like  the  wind,  only  to  be  recognized  in  its  effects  and 
consequences.  In  vv.  17,  19,  Hab.  iii.  10, 11  is  echoed.  In  the 
middle  strophe,   vv.  17-19 — wlierewith  the  matter,   language. 


138  SONGS  OF  THE  DISPERSION. 

and  song  rise  to  their  highest, — the  first  member  of  each  verse 
is  expanded  into  a  double  member,  and  the  whole  movement 
becomes  trochaic.  The  more  finely  does  this  disquiet  fall  sud- 
denly in  the  last  strophe  again  to  rest,  vv.  20,  21 ;  but  it  must  not 
be  overlooked  that  all  the  words,  ver.  20,  only  give  propositions 
expressive  of  state,  to  the  concluding  proposition,  ver.  21. 

Ps.  xciv.  New  occasion  for  complaint,  new  agitation.  The 
heart  of  the  poet,  troubled  by  the  sight  of  the  wicked,  first 
turns — complaining  with  great  bitterness  and  praying  to 
Jahve  as  Avenger,  vv.  1-7,  but  afterwards  directs  itself  with 
serious  denunciation  and  instruction  against  the  wicked  them- 
selves and  their  false  opinion,  vv.  8-15;  and  finally  returns 
with  renewed  serene  consciousness  and  glorious  hope,  within 
itself,  vv.  1 6-23.  So  clear  is  the  abiding  influence  of  the  pre- 
ceding songs  in  the  bosom  of  the  poet ;  and  the  most  various 
interchange  of  thoughts  takes  with  him  the  most  symmetrical 
and  restful  form.  As  the  second  and  third  strophe  are  each 
constructed  of  eight  verses,  in  the  first  one  must  have  fallen 
away. 

1  O  God  of  vengeance,  Jahve, 

O  God  of  vengeances,  brighten  ! 
Rise,  Judge  of  the  earth, 

give  back  recompense  to  the  arrogant ! 
How  long  shall  wicked  men,  Jahve, 

how  long  shall  the  wicked  exult, 
shall  they  spout  forth,  speak  pride, 

plume  themselves — all  evil-doers  ? 
5  Thy  people,  Jahve  !  they  tread, down, 

and  deeply  oppress  Thine  heritage, 
widow  and  stranger  -tlioy  murder 

and  orphans  they  kill 
and  yet  say  :  "  Jah  sees  it  not, 

Jakob's  God  marks  it  not  V- 


SONQS  OF  THE  DISVEKSION.  139 

2. 

O  observe  nevertheless,  ye  most  senseless  among  folk, 

and  ye  fools,  when  will  ye  have  understanding,? 
how  ?     He  who  plants  the  ear,  should  not  He  hear, 

or  the  former  of  the  eye,  should  He  not  see  ? 
He  who  chastises  peoples,  should  he  not  punish,  10 

He  who  teaches  knowledge  to  men  ? 
Jahve  knows  human  thoughts, 

that  they  are  but  vain. — 
O  blessed  the  man  whom  Thou  chastiscst.  Jab, 

and  teachest  him  out  of  Thy  direction ; 
to  give  him  rest  from  the  worst  days, 

until  a  pit  is  dug  for  the  wicked  ! 
For  Jahve  will  not  cast  off  His  people, 

nor  forsake  His  heritage  : 
but  to  the  right  shall  judgment  Z'eturn,  15 

and  Him  all  the  upright  in  heart  follow  after  ! 

3. 

Who  will  hold  ground  for  me  against  evil-doers, 

who  will  stand  for  me  against  malefactors  ? 
Were  Jahve  no  help  to  me, 

perhaps  my  soul  htsd  already  lain  in  the  land  of  quiet ! 
When  I  think  :  "  trembling  is  my  foot," 

Thy  grace,  Jahve,  supports  me  ; 
If  my  troublous  musings  increase  in  my  bosom, 

Thy  consolations  sooth  my  soul ; 
is  the  throne  of  wilfulness  allied  to  Thee,  20 

that  invents  mischief  against  right  ? — 
They  throng  together  against  the  soul  of  the  righteous, 

innocent  blood  they  condemn ; 
then  Jahve  becomes  my  defence, 

my  God  the  rock  of  my  refuge, 
and  He  requites  to  them  their  own  misdeeds, 

for  their  evil  He  destroys  them, 
destroys  them  Jahve  our  God 


140  SONGS  OF  THE  DISPERSION. 

Ver.  1.  ^""S'ln  according  to  the  connexion  can  be  neither 
perf.  nor  irif.,  but  only  imperat.  :  §  224  h,  1.  L.  2  is  present  to 
the  mind  of  the  poet.  The  description,  vv.  2-7,  agrees  almost 
verbally  with  Ixxiii.  6-9.  Yer.  10  :  He  who,  through  the  spirit 
and  through  history,  ever  chastises  and  teaches  men,  shall  He 
not  hold  just  judgment  ?  The  nature  of  God  and  of  man 
themselves  refute  the  careless  fools.  Ver.  11  thus  concludes: 
such  foolish  thoughts  Jahve,  well  knowing  them,  may  long 
leave  unpunished, because  they  ai^e  self-injurious  and  destructive. 
He  is  rather  to  be  felicitated  (vv.  12,  13)  who  is  strengthened 
and  encouraged  in  sore  times  by  learning  to  know  all  the 
greatness  of  God,  that  he  may  at  the  right  time  see  the  greater 
salvation ;  for  if,  according  to  the  ancient  certainty  that  the 
true  community  is  not  forsaken  (ver.  14  from  1  Sam.  xii.  22, 
comp.  Jer.  xii.  7)  there  finally  comes  a  more  mighty  revelation 
of  salvation, — all  the  faithful  follow  after  Him,  the  Redeemer, 
to  enjoy  His  salvation,  comp.  Ixxiii.  24.  On  ver.  16.  comp. 
Ixxiii.  25.     Vv.  16-20  and  21-23  are  to  be  connected. 

E.  81,  82.     Psalms  lxxxii.,  xiv.  (liii.)     , 

If  in  the  dispersed  and  deeply  depressed  Israel  such  energies 
and  truths  were  still  stirring,  she  was  bound  in  the  course  of 
the  exile  itself  gradually  to  rise  again  to  higher  courage  and 
to  a  freer  prospect.  And  these  two  small  but  very  noteworthy 
songs  show  how  this  new  life, — towards  the  end  of  the  exile, 
when  Babel  soon  became  degraded  by  internal  corruption,  and 
hastened  to  its  fall — rises  with  wonderful  powei-,  and  is  directed 
outwards  as  a  prophetic  voice  against  Babel,  and  the  kingdoms 
of  the  world  at  that  time.  They  have  indeed,  like  Pss.  xci., 
cxxxvlii.,  and  several  other  late  songs,  a  style  elevated  far 
above  that  of  the  last  preceding  songs.  Pss.  lxxxii.,  xiv., 
cxxxviii.  have  even  one  that  is  very  concise,  compressed  and 
pregnant ;  but  this  is  explained  from  the  new  elevation  of  the 
best  spirits  of  these  years,  and  short,-^  winged  expressions  of 


SONGS  OF  THE  DISPERSION.  141 

new  ifispiration,  pointed  and  bitter,  small  songs  of  the  kinjl 
become  henceforth  for  a  time  more  frequent.  For  according 
to  their  contents  these  two  songs  certainly  belong'  most 
correctly  to  the  present  place. 

Ps.  Ixxxii.  gives  the  irony  which  comes  to  the  surface  in 
Ps.  Iviii.,  in  its  finished  form  and  executed  in  the  cleverest 
style  of  representation,  so  that  it  produces  and  supports  the 
whole  song.  While  the  poet  sees  the  great  satraps  and 
governors  of  the  earth  to  be  entirely  unworthy  of  the  supreme 
dignity  which  they  have  enjoyed  as  gods  and  sons  of  gods, — 
that  they  discharge  their  sacred  office  in  the  most  godless  and 
wicked  manner,  and  in  incorrigible  bhndness  and  perversity 
fail  to  maintain  the  rest  and  order  of  the  earth,  but  destroy  it, 
— his  spirit  foresees  clearly  their  certain  and  sudden  fall  by 
the  agency  of  the  true  ^.nd  supreme  God'.  Yea,  it  is  a  peculiar 
delight  to  his  acute  spirit  to  contemplate  for  once  the  true 
God  as  Judge  of  these  earthly  gods  and  judges,  and  to  follow 
out  in  thought  how  these  are  silent  before  the  strict  Judge  of 
the  world ;  and  because  they  cannot  defend  themselves  and 
approve  themselves  as  gods, — must  be  given  over  to  punish- 
ment like  ordinary  men.  This  is  the  bitterness  and  serious- 
ness of  the  irony — that  they  who  will  to  be  and  might  be 
gods  upon  earth,  are  finally  once  for  all  judged  by  the  supreme 
God,  and  then  fall  like  ordinary  men.  Full  of  this  truthful  view, 
the  poet  introduces  the  supreme  God  on  a  solemn  day  dis- 
pensing justice  in  the  midst  of  the  gods, — denouncing  indeed 
at  the  same  time  and  reproving,  but  not  immediately  con- 
demning, but  freely  allowing  the  defence,  vv.  1-4.  None 
however  can  defend  himself,  all  are  without  understanding  and 
blinded,  confessing  everything,  ver.  5 ;  therefore  the  punish- 
ment follows,  determined  in  the  above  ironical  turn  of  expres- 
sion, vv.  6-7.  But  as  this  judgment  and  this  punishment, — 
however  truly  and  finely  conceived  and  described, — are  so  far 
only  in  the  imagination  of  the  poet,  not  actual ;  at  the  end  the 


14:2  SONGS  OF  THE  DISPERSION. 

poet  is  forced  by  calmer  reflection,  in  a  short  after-address,  to 
summon  that  God  to  judgment  over  the  earth  who  rules  all 
peoples  without  distinction,  ver.  8.  This  supplement  shows 
most  i^lainly  that  the  poet  understands  heathen  greatness,  and 
doubtless  he  lived  in  the  midst  of  Gentiles,  seeing  close  at 
hand  the  perversity  of  a  great  kingdom,  Ez.  xxviii.  prophe- 
tically further  develops  the  same  thought  in  his  manner. 

According  to  the  structure  of  the  strophes,  the  whole  con- 
tents, in  this  sharp  and  pointed  discourse,  are  compressed  as 
into  one  great  strophe,  starting  from  the  smaller  with  eight 
elegant  members,  but  this  is  shortened  on  the  repetition  to 
seven,  and  in  the  echoing  address  at  the  end  to  only  two. 

1  God  stands  in  Divine  assembly, 

judging  in  the  midst  of  gods ; 
"  How  long  will  ye  to  judge— unrighteousness, 

and  with  the  wicked — to  be  pleased  ? 
"  Judge  the  bowed  down,  orphans, 

give  justice  to  the  sufferers  and  the  poor, 
"  deliver  the  bowed  down  and  helpless, 

from  the  hand  of  the  wicked  free  them  \" — 

5  They  have  no  understanding  and  no  sense, 

in  the  darkness  they  walk  ; 
all  the  earth's  foundations  tremble. 
"  I  thought,  ye  were  gods, 

-    sons  of  the  Highest,  all  of  ye  : 
"  but  as  men  shall  ye  die, 

and  at  once,  ye  princes,  fallj" — 

Up,  God  !  judge  the  earth  ! 

for  Thou  art  ofall  peoples  supremo  Lord  ! 

vW  ver.  1,  indicates  merely  the  way  and  manner,  in  our 
mode  of  expression  the  adjective- (§  287/.)     Ver.   2.     Note 


SONOS  OF  THE  DISPEBSION.  143 

the  sharp  opposition  ;  judge — injustice,  instead  of  right,  as  \\\ 
Iviii.  2.  Vv.  3-4,  after  Isa.  i.  17,  reproving,  supplying  the 
forgotten  principle  of  right. — Ver.  5.  The  disorder  and  con- 
fusion, the  trembling  of  all  foundations  of  the  earth,  is  justly 
deduced  from  want  of  understanding,  but  for  this  very  reason 
judgment  and  punishment  is  now  necessary;  comp,  xi,  3, 
Ixxv.  4.  Vv.  6-7  must  be  the  words  of  the  highest  judge, 
although  the  peculiar  irony  in  the  sense  of  the  poet  strongly 
comes  out.  The  Q^i;?  ver.  7  a  leads  readily  of  itself  to  the 
bye-sense  which  it  has  in  xlix.  3,  comp.  Job  xxxi.  33.  The 
words  C"'1lf  n  ins^  h  would  on  the  other  hand,  according  to 
this  punctuation  and  accentuation,  signify  like  one  of  the 
princes,  i.e.,  like  an  ordinary  prince,  a  true  Hebrew  idiom, 
2  Sam.  ix.  11,  Judg,  xvi.  7,  11,  1  Kings  xix.  2.  But  the  oppo- 
sition requires  here  not  princes  and  gods,  but  mortal  common 
men  and  gods.  Therefore  "^r^^^  must  be  expressed,  a  word 
which,  in  the  signification  without  distinction  all  at  once,  is 
just  now  much  in  use,  Isa.  Ixv.  25,  Ezr.  ii.  64,  iii.  9,  vi.  20, 
Eccles.  xi.  16;  earlier  in  a  more  complete  form  THS  tt;''S3 
Num.  xiv.  15,  which  also  reads  in  Ezr.  iii.  1,  Neh.  viii.  ]  ; 
quite  correspondent  is  the  Syr.  expression.  So  is  also  cnn 
quite  as  B.  Jes.  xxi.  5  in  a  prophetic  piece  of  about  the 
time. — At  once  shall  they  fall  because  this  is  the  Messianic 
judgment. 

Ps.  xiv.  (Ps.  liii.)  shows  in  style  and  sense  the  greatest 
resemblance  to  the  preceding  song, — so  that  probably  the  poet 
is  the  same.  But  if  in  the  preceding  only  irony  could  predict 
the  certain  although  possibly  distant  fall  of  the  rulers  of  the 
kingdom  of  sin, — here  a  purely  serious  spirit  expresses  the 
equally  near  and  certain  overthrow  of  the  whole  corrupt  world 
by  the  agency  of  Jahve  as  highest  Judge.  And  as  everything 
is  here  more  concrete,  nearer,  more  strained  and  decided, — the 
poet  must  have  written  somewhat  late,  possibly  a  few  years 
beibrc  BabeFs  fall.     Babel, — not  conquered,  but  utterly  dege- 


144  SONGS  OF  THE  DISPERSION. 

nerate,  and,  according  to  inner  truth,  already  coiidemned  by 
God,  rapidly  advancing  to  its  overthrow — is  plainly  before  the 
eyes  of  the  poet,  as  the  centre  of  the  world-dominion  of  that 
time;  while  he  looks  upon  Israel  as  finally  to  be  redeemed, 
comp.  the  same  in  a  more  strictly  prophetic  strain  in  Isa.  xxi. 
1-10.  The  poet  then  makes  the  drama  pass  before  the  imagi- 
nation, as  he  has  in  spirit  already  beheld  it  brought  on  and 
complete, — in  fugitive  but  grand  pictures  with  most  vivid 
truthfulness,  vv.  1-6.  Finally  follows,  as  in  the  preceding 
song,  upon  the  view  thus  pressed  forward, — more  calmly  the 
wish  for  a  speedy  execution  of  that  which  is  in  itself  certain, 
ver.  7.  In  the  painting  of  the  vision  or  the  main  part  of  the 
song,  all  is  very  select,  the  materials  are  artistically  fitted 
together,  and  the  end  of  the  grand  drama  is  set  forth  in  its 
necessity  in  the  most  striking  manner :  scarcely  can  anything 
great  and  true  be  sketched  with  shorter,  more  telling  touches. 
Exactly  at  the  time  when  folly  and  sin  through  denial  of  God 
have  reached  their  highest  measure  on  earth,  God  comes  to 
the  assembl}^,  w.  1,  2.  But  a  cry  of  indignation — when  He 
finds  everything  corrupt,  and  nowhere  salvation  and  soundness 
— over  the  incorrigible  blindness  of  the  tyrants  who  recklessly 
oppress  Israel,  escapes  from  the  supreme  Judge,  vv.  3-4.  He 
cannot  suffer  Israel,  i.e.,  the  true  community  to  perish;  and 
immediately  the  just  punishment  falls,  striking  the  cowardly- 
without  chance  of  escape. 

The  mode  of  structure  of  the  strophes  is  similar  to  that  of 
the  preceding  song,  only  still  more  fugitive  and  rapid.  The 
strophe  consists  of  only  three  verses,  but  each  has  three 
elegant  members,  and  a  half  strophe  after  the  second  concludes 
the  unique  part  of  the  song : 

1        The  fool  said  in  his  heart :  "  There  is  no  God  \" 
corruptly,  horribly  did  they  act, 
none  was  there  who  did  good. 


SONGS  OF  THE  DISPERSION.  145 

Jabve  from  heaven  looked  upon  the  sons  of  men, 
to  see  whether  there  was  a  man  of  understanding, 
one  who  sought  God  ? — 

All  was  astray,  all  together  turned  sour, 
none  who  did  good, 
nay,  not  even  one  ! 
"  are  then  all  evil-doers  without  understanding, 
who  consumed  my  people,  consumed  like  bread, 
called  not  on  Jahve  V — 

There  they  quaked  a  quaking  which  was  no  quaking :       5 
for  God  scattered  their  bones. 
They  missed  their  blow  against  the   sufferer,  because 
God  despised  them  !* 
0  that  from  Sion  the  deliverance  of  Israel  might  come  ! 
when  Jahve  turns  His  people's  turning, 
let  Jakob  be  merry,  Israel  rejoice  ! 

For  n^'^br^  ver.  1  in  Ps.  liii.,  ^.)27  less  suitably ;  it  arose  from 
a  cursory  reading.  Soured,  ver.  3,  corrupt,  after  Job  xv.  16. 
How  thoughtless  they  are  is  clear  enough  from  the  fact  that 
they  do  naught  but  carouse  and  squander,  even  dissipating 
and  bringing  to  naught  whole  peoples,  even  the  spiritual 
people,  Israel,  simply  for  their  own  increase  and  sensuous  com- 
fort (as  very  similarly  we  read  in  B.  Jer.  1.  17,  li.  34),  without 
thinking  of  the  true  God  or  calling  upon  Him.  To  eat  bread, 
i.e.,  feast,  comp.  Loqman,  Fab.  5  and  29,  with  Rodiger's  voca- 
bulary thereto ;  the  transition  of  the  particip.  into  the  verb  fin.  : 
§  350  b.  It  is  further  stated  in  the  Theol  Stud.  u.  Krit.,  1829, 
pp.  774-5,  why,  ver.  5,  the  readings  of  Ps.  liii.,  are  better,  and 

*  Or,  according  to  Ps.  xiv.  : 

There  they  quaked  a  quaking 

because  God  is  in  the  generation  of  the  just  ! 
Yc  will  see  the  blow  against  the  suftVicr  to  be  vaiu, 
bocausc  Jahve  is  llis  rcfa;:«  ! 

VOL.  II.  10 


146  SONOS  OF  THE  DlSrERSWN. 

how  they  may  have  arisen ;  but  in  Ps.  xiv.  some  original  ones 
have  been  retained.  According  to  Ps.  liii.  the  sense  must  be  : 
so  suddenly  and  in  a  moment  bringing  to  naught,  did  the 
Divine  punishment  fall  on  them,  they  no  sooner  quaked  than 
they  were  dashed  to  pieces,  while  the  bones  of  the  foe  who 
attacked  and  besieged  thee  (Israel !  comp.  §  252  a), — now 
slain, — were  scattered,  as  on  the  battle-field  the  bones  of  the 
vanquished,  about  which  none  takes  further  trouble.  (In  this 
case  we  must  assume  that  the  image  is  borrowed  from  the 
siege  of  Jerusalem  by  Sanherib's  army).  Thou,  Israel! 
mightest  justly  show  scorn  because  the  God  whom  they 
despised,  ver.  1 ,  has  much  more  despised  them»  Much  weaker 
and  tamer  is  everything  in  Ps.  xiv.,  in  which  they  only  quake 
because  they  feel  that  in  Israel,  as  they  had  not  believed,  there 
is  a  mighty  avenging  God.  But  it  must  not  fail  to  be 
recognized  that  '^^'^  here  gives  an  image  of  besieging  which 
is  not  prepared  by  the  preceding,  and  in  itself  is  difficult  to 
understand,  but  the  thou  didst  despise  would  stand  here  very 
abruptly.     But  if  the  arrangement  of  words  was  originally 

we  can  readily  see  how  (1)  on  the  concurrent  writing  of  tlie 
two  members  ri!S27  might  have  been  dropped  after  n:n!i27,  and 
(2)  -[Dn  may  liave  arisen  from  ^35^.  But  in  that  case,  for 
urs  IZ^'^Iin  we  must  read  ^^''r'^^  which  also  better  suits 
1tt?^Dn,  and  the  whole  is  thus  consistently  brought  into  its 
original  state  :  their  attack  upon  the  sufferer,  i.e.,  on  Israel 
was,  according  to  ver.  4,  entirely  to  consume  hiiu.  j"^^'?.  is 
an  accusative  (§  281  r)  to  bu  taken  witji  ^''?l',  blush,  Avhich, 
accorVling  to  the  other  reading,  must  give  to  this  the  active 
signification  put  to  shame^  scoff,  which,  indeed,  would  be  still 
more  easily  intelligible  if,  with  a  slight  alteration,  cntt?^3n 
with  the  .^-jff'.  might  be  read. 

From  Siou,  ver.  7,  because  in   exile,  especially  towards  the 


SONGS  OF  THE  DISPERSION.  U7 

end,'  uiider  the  generally  rising  hope,  the  high  regard  for  the 
ancient  sacred  place,  as  the  seat  of  Divine  influence  on  Israel's 
behalf,  remaiued  in  force,  Isa,  xl. — xlii.  The  poet  did  not 
however  himself  live  there,  but  probably  in  Babylonia. 

But  how  far  then  from  fruitless  inwardly,  for  the  disposition 
and  state  of  the  heart,  the  exile  had  bean,  is  shown  by  nothing 
more  plainly  than  by. the  songs  which  in  the  great  turning 
period  of  all  affairs  of  the  time  arose  from  pjirely  personal 
excitations.  For  they  show  already  the  germ  of  new  life,  as  if 
Israel  had  again  become  worthy  through  an  inward  change  and 
invigoration  of  external  redemption  and  deliverance.  The  heart 
once  so  faint,  almost  prostrate  beneath  sufferings  and  grief, 
has  learnt  to  overcome  the  sorrows  of  the  world, — amidst  the 
constant  pressure  of  dangers,  scoffs  and  persecutions,  readily 
finding  and  ever  anew,  rest  and  solace' in  Jahve.  Distorted 
proud  thoughts  and  claims,  such  as,  e.g.,  might  readily  arise 
out  of  the  Messianic  expectations,  are  recognized  in  their 
erring  character,  and  are  incessantly  repressed,  every  passion 
is  subdued ;  pure  hope  and  energy,  the  new  re-born  man 
appears  in  new  glory ;  and  while  thus  a  spirit  become  restful 
and  clear,  prepared  on  all  sides,  meets  the  external  world  and 
its  changes,  it  gazes  towards  the  unfolding  of  the  nearest 
future,  and  the  manifestation  of  the  salvation  inwardly  now 
again  apprehended,  and  confident  in  God.  And  this,  although 
with  the  glow  of  longing  desire,  yet  with  collectedness  and 
composure.  Not  only  so  :  but  the  limits  of  time  are  enlarged, 
and  of  the  hope  of  salvation  in  it— even  into  infinity.  For  he 
who  actually  beholds  and  hopes  for  the  pure  object  out  of  his 
own  strength,  becomes  sure  of  it  for  all  eternity.  Hardly  can 
the  hope  and  the  attention  be  more  fiery  and  full  of  longing, 
yet  at  the  same  titne  more  resigned  through  higher  cousidei'a- 
tions  than  here,  indeed  more  humble  ;  and  where  the  inner 
salvation  is  now  so  clear  and  firm,  there — it  is  observed — the 
external  can  no  longer  be  distant.      But  as  this  is  a  hope  ever 

JO  * 


148  SOXGH  OF  THE  DISPERSION. 

on  the  stretch,  ever  wniting,  observant  of  all  signs  and  readily- 
excitable,  the  feeling  gushes  forth  most  freely  and  beautifully 
in  a  number  of  small  fugitive  songs,  as  each  rude  or  gentle 
fluctuation  of  the  time  touches  a  new  side  of  the  easily  agitated 
mind,  while  they  all  in  harmony  permit  only  the  governing 
mood  of  the  poet^s  soul  to  be  perfectly  audible  and  distinct. 
They  are  the  few  strong  pulse-beats  of  a  moment  of  great 
expectations;  and  with  each,  the  decision,  the  victory  moves 
nearer.     Thus  a  series  of  five  songs  are 

88-87.     Pss.  cxx.,  cxxi.,  cxxiii.,  cxxx.,  cxxxi., 

which  are  derived  without  difficulty  from  the  same  poet  (although 
Ps.  cxx.  does  not  present  itself  as  the  first  song  of  a  poet),  and 
express  the  deepest  thoughts  in  winged  words  ;  each  complete 
and  noble  by  itself,  and  yet  only  perfectly  clear  in  connexion 
wuth  its  sisters.  In  Ps.  cxx.  we  see  the  poet  forced  to  tarry 
in  the  midst  of  unpeaceable  rude  men,  who  vex  and  torment 
him  keenly  with  deceitful  and  malicious  speeches,  with  quarrels 
and  slanders,  so  that  he,  who  in  his  inspiration  feels  the 
necessity  to  speak  loudly  and  openly,  though  injuriously  to 
none,  can  never  find  rest  and  peace.  And  thus  fallen  into 
distress  and  oppression,  he  calls  here,  according  to  wonted 
custom,  on  Jahve  as  Deliverer,  w.  1-2;  proceeding  with 
threats,  when  he  calls  to  mind  how  sharply  the  Just  One  would 
punish  malicious  slander,  vv.  3-4;  but  again  forthwith  sinking 
to  gentle  repose  and  contemplation,  vv.  5-7. 

On  the  style  of  the  short-songs  which  from  this  point  occur 
in  greater  number,  and  consistently  spring  from  the  high 
excitement  and  haste  of  these  times,  com'p.  I.  Dichtcr  des  A.B., 
pp.  38-4.  Each  song  bursts  forth  as  in  one  strophe  alone,  being 
constructed  chiefly  out  of  !he  four-membercd  double-verse  of 
elegant  style,  mostly  breaking  in  the  middle  into  two  halves, 
often  with  a  short  echo.  But  none  of  the  short- songs  of  our  poet 
is  without  anv  division,  nor  even  the  very  sliort  Ps.  cxxxiii. 


soyas  OF  the  dispersion.  Ud 

To  Jalive  ill  my  distress  'I 

I  call  and  He  hears  nie. 
0  Jahve,  deliver  ray  soul  from  lying  lips, 

from  the  treacherous  tongue  ! — 

How  will  He  punish  thee  and  how  chastise  thee, 

Thou  deceitful  tongue, 
ye  sharp  murdering  ari'ows 

together  with  broom-coals  !  — 

0  woe  to  me  that  I  am  a  guest  of  Meshek,  o 

sojourn  among  Qedar's  tents  ! 
enough  has  my  soul  already  dwelt 

among  haters  of  peace  ; 
I — even  when  I  speik  peace, 

they  are  for  war  ! 

Ver.  1  spoken  out  of  experience,  as  introduction  to  the 
prayer,  ver.  2.  But  that  the  language  then  turns  immediately, 
vv.  3,  4 — with  sharp  menace  of  Divine  judgment — boldly 
against  the  persecutors,  is  clear  from  the  phrase  ^"'P"'!  ]^''., 
which  is  most  readily  understood  as  a  slight  change  from  the 
■well-known  threatening  oath,  1  Sam.  iii,  17.  But  in  such 
strong  passages  we  must  not  overlook  the  fact  that  even 
verbally  punishment  is  not  wished  against  men  as  such,  bub 
only  against  sin.  But  if  the  treacherous  tongue  embraces  a 
multitude  of  sharply  hitting,  deeply  wounding  and  stinging- 
words,  it  is  plain  of  itself  how,  ver.  4,  sharp  arrows  of  a 
murderer  ("112?  in  the  bad  sense  as  tyrant,  cruel  man)  and 
coals  of  broom  {i.e.,  the  most  glowing,  burning  longest  and 
deepest,  because  the  broom-coals  algadda  Hamdsa,  p.  443,  9, 
retain  fire  very  long,  Burckhardt's  Syr.,  p.  1073,  Petermann's 
Beiseii,  ii.  89,  134)  may  be  compared  to  the  deceitful  tongue  ; 
comp.  lix.  8,  Ivii.  5  ;  Prov.  xxv.  22.  Much  is  taken  word  for 
word    from    Iii.    2-0. —  Since    the    mountains   and    peoples    of 


150  SONGS  OF  THE  DISPERSION. 

Meshek  lie  in  the  extreme  North  (Gen.  x,  2),  but  the  seats  of 
the  Qedarenes  in  Arabia,  it  is  easy  to  see  that  the  two  peoples, 
ver.  6,  are  named  only  by  way  of  example  for  the  rudest 
foreign  peoples  ;  where  the  poet  actually  dwelt  we  do  not  learn 
from  this,  though  such  miiy  not  be  his  intention.  My  soul, 
ver.  6,  because  here  the  innermost  feeling,  pleasure,  or  pain  of 
the  soul,  is  concerned.  mvC;  might  (§  296  h)  be  taken  :  I 
am  peace,  nothing  but  peace :  yet  if  I  speak,  etc.  But  the 
whole  series  of  words  a,  is  better  taken  as  an  individual  pro- 
position so  constructed  in  deeper  excitement,  §  362  h. 

Ps.  cxxi.  Heflections,  in  a  new  moment,  of-  disquiet  and 
disturbance.  As  the  longing  and  the  need  to  look  around  for 
help  becomes  heard,  ver.  1,  the  consciousness  is  again  imme- 
diately clear  as  to  whence  the  true  help  comes,  ver.  2  ;  again 
the  former  arises,  more  mildly,  on  the  consideration  :  Jahvc 
will  not  weary  of  helping  ?  ver.  3,  and  immediately  the  higher 
consciousness  is  anew  invigorated,  conquering  even  the  lightest 
doubt,  and  is  unfolded,  assuring  the  soul  of  rest  and  solace  for 
all  time,  vv.  4-8.  Comp.  Ps.  xci.,  only  that  we  here  see  still 
the  violent  fluctuation  and  agitation  of  the  mind,  which  again 
seeks  and  finds  rest. 

1  1  lift  my  eyes  to  the  mountains, 

whence  will  my  help  come  ? 
My  help  comes  from  Jahve, 

the  Creator  of  heaven  and  of  earth. — 
He  will  not  suffer  Thy  foot  to  stagger, 

Thy  warder  surely  slumbers  not  ? 
— 0  no,  he  slumbers  not  and  sleeps  not. 

The  warder  of  Israel ! 

5  Jahve  is  Thy  warder, 

Jahve  Thy  shadow  on  the  right  hand  ! 
by  day  the  sun  will  not  scorch  thee, 
and  not  the  moon  in  the  night : 


SONGS  OF  11  IK  DlStKllSlON.  151 

-  Jalive  will  protect  thee  from  all  evil, 
will  protect  thy  soul ; 
Jalive  will  protect  thy  coniiug  and  thy  goin<>; 
henceforth  and  even  to  eternity  ! 

To  the  mountains,  ver.  1,  is  not  so  much  merely  round 
about  in  the  distance,  to  see  wliLther  from  the  distance  in  any 
direction  help  may  come,  but  points  away  to  Palestine,  and  is 
thus  most  appropriate  in  the  mouth  of  distant  ones  speaking  of 
it,  as  Nah.  ii.  1,  and  often  m  Hezeqiel.  How  greatly  the  view 
and  the  hope  are  widened,  is  cleai*  from  the  mighty  names  and 
ideas  of  Jahve,  vv.  2,  4  :  the  world- Creator  is  ;  Iso  the  Warder 
of  Israel,  who  can  never  suti'er  the  true  community 'to  perish, 
comp.  Isa.  xl. — xlvi.  ^^,  ver.  3,  is  a  question  about  what 
in  personal  opinion  is  impossible  :  doch  nicht  ?  as  I  hope  and 
think,  that  it  will  not  and  cannot  be ;  as  also  fxrj  is  used.  At 
the  right,  at  the  same  time,  withal,  ver.  5,  comp.  xvi.  8,  ex.  5  ; 
thij  going  and  thy  coming,  i.e.,  thy  activity,  influence  upon 
earth.  That  even  the  moon  on  a  bright  night  may  injure  him 
who  sleeps  without  proper  protection,  is  a  general  opinion  in 
the  East  (also  in  Central  America),  and  quite  possible,  owing 
to  the  cool  nights,  comp.  Sur.  118,  3  ;  Carne,  Leben  u,  Sitten 
im  Morgenl.,  translated  by  Liiidau,  Th.  I.,  p.  73  (1827); 
Aiisland,  1834,  18  Oct.,  p.  1161,  1840  June,  p.  G30  ;  Sellberg's 
Reise  nach  Java  (1846),  pp.  85  sq.,  Wellsted^s  Reisen  nach  der 
Stadt  der  Chalifen  (translated  by  Pforzheim,  1844),  p.  64. 

Ps.  cxxiii.  Still  continues  sore  vexation  and  manifold 
suffering,  as  severe  chastisement  from  Jahve  ;  He  must  be 
supplicated  anew.  But  as  the  slave  fixedly  looks  to  the  hand 
of  his  lord  as  communicating  hints  and  commands,  so  the 
faithful  long,  with  jealous  watchfulness  and  tension  wait  for 
Jahve's  hint ;  and  what  can  this  hint,  if  given  be  now,  except 
the  sign  tliat  finally  the  hour  of  salvation  comes,  that  grace 
finally  takes  its  course  ?  ft)r  the  spring  of  compassion  in  Him 


152  SONOS  OF  THE  DISPERSION. 

is  inexhaustible. — That  this  image  gives  too  slavish  a  sense, 
cannot  be  said ;  but  it  is  new  and  probably  first  struck  the 
Hebrews  in  the  exile.  But  as  the  poet  feels  strength  and  hght 
only  in  the  community,  and  neither  wishes  nor  can  wish  to  be 
redeemed  for  himself  alone,  the  sing,  gradually  passes  over, 
and  rightly,  into  the  j^?;t?-. 

1  To  Thee  I  raise  my  eyes, 

who  art  throned  in  the  heavens ! 
yea  as  to  their  lord^s  hand  slaves  look, 

as  a  female  slave  looks  to  her  mistress'  hand, 
so  look  we  to  Jahve  our  God, 

till  that  He  be  gracious  to  us  ! 
Be  gracious,  Jahve,  to  us,  be  gracious  to  us, 

for  we  are  sated  enough  with  contempt : 
enough  has  our  soul  been  sated 

with  the  scoff  of  the  careless,  with  the  contempt  of 

the  proud ! 

Only  between  ver.  2  and  3  a  small  pause,  while  vv.  3,  4  first 
explain  with  the  prayer  also  the  cause  of  the  longing  waiting. 
On  the  article  in  ^^'^U,  comp.  §  290  d,  and  how  because  of 
this  article  added  with  emphasis  to  tha  first  nomen,  7  stands 
in  preference,  in  lighter  style,  the  second  time  before  Q''3't^2 
(K'tib)  §  292  a. 

Ps.  cxxx.  Because  anew  grief  must  call  to  Jahve  out  of 
deepest  sufferings,  the  consciousness  only  indicated  in  the 
preceding  song  comes  clearly  out,  that  the  Divine  forgiveness 
for  the  old  transgressions  and  aberrations* of  Israel  must  at  last 
come,  for  the  furtherance  of  Divine  fear  (religion)  upon  earth  ; 
because  genuine  fear  of  GOd  is  demanded  not  only  by  the 
revelation  of  His  power,  but  at  times  still  more  by  that  of 
His  goodness  and  compassion;  and  the  time  was  incontestably 
one  of  those.     In  the  second  half,  vv.^o-8,  calm  hope  returns 


SONGS  OF  THE  DISPERSION.  153 

on  Sudi  considerations,  and  to  this  the  poet  exhorts  not  merely 
himself  but  also,  w.  7,  8,  all  Israel.  For  always  more  plainly 
appears  how  the  poet  finds  his  whole  weal  and  woe  in  the 
community  alone. 

Out  of  the  deep  chasm  I  call  on  Thee,  Jahve  !  1 

Lord,  hear  my  crying,  be  Thine  ears  attentive 

to  my  loud  supplication  ! 
If  Thou  keepest  sins,  Jah, 

0  Lord,  who  will  stand  ? 
leather  Thou  hast  indeed  forgiveness, 

that  Thou  mayest  be  feared  !^ — 

I  wait  on  Jahve,  my  soul  waits,  5 

and  on  His  word  I  hope ; 
my  soul  upon  Jahve,  more 

than   watchers   for   the    morning,   watchers   fur    the 

morning. 

0  wait,  Israel,  on  Jahve  ! 

for  Jahve  has  grace,  and  much  redemption  hath  He ; 
and  He  will  redeem  Israel 

from  all  his  sins  ! 

Yer.  3  :  Keejyest  sins,  lettest  them  not  out  of  sight,  over- 
lookest,  forgivest  not;  Jah,  later  frequent  abbreviation  of 
Jahve,  comp.  p.  125.  His  word,  ver.  5,  the  eternal  word  of  God 
through  all  time,  that  of  salvation,  of  redemption,  almost 
entirely  as  Ivi.  5,  11 ;  the  soul  tvaits,  ver.  5,  as  is  completed  in 
ver.  6,  on  Thee  and  Thy  salvation  still  more  longingly  and 
watchfully  than  watchers  for  the  morning  that  releases  them 
from  their  hard  position. 

Ps.  cxxxi. — spoken  a  short  time  after  the  preceding — finally 
makes  known  the  completest  and  most  collected  resignation,  as 


154  SONGS  OF  THE  DISPERSION. 

tlie  poet,  subduing  the  storm  of  all  passions,  renouncing  all 
excessively  proud  and  great  expectations, — now  like  a  contented 
child,  resting  in  the  bosom  of  God,  freely  and  jo3^ously  looks 
toward  the  future ;  quiet  and  modest,  but  with  infinitely 
joyous  certainty,  expecting  not  so  much  his  salvation  only  as 
that  of  Israel,  and  exhorting  Israel  to  be  trustful,  waiting  with, 
such  a  mind  and  disposition.  Nothing  can  be  finer  and  more 
striking  than  the  description  here  sketched  with  most  child- 
like feeling  of  the  new  birth  to  a  fresh  life ;  nothing  more 
noble  and  decisive  than  this  new  birth  itself, — certain  and  bear- 
ing within  itself  the  pledge  of  a  better  future,  as  it  here  appears 
with  full  power  and  certainty;  nothing  more  compensatory 
than  this  utter  renunciation  of  one^s  own  external  welfare,  this 
utter  resolution  of  one's  own  wishes  into  the  wish  for  the  weal 
of  the  community.  He  who  was  found  thus  disposed  on  the 
external  redemption  from  exile,  was  certainly  prepared  for  and 
capable  of  enjoying  the  salvation. — The  members  are  here 
formed  involuntarily  otherwise,  —  longer,  more  extended, 
calmer.     Only  in  the  echo  again  the  ordinary  measure. 

1  Jahve  !  not  proud  is  my  heart,  not  high  my  eyes, 

nor  do  I  walk  in  a  way  too  high  and  too  wonderful, 
certainly,  I  have  smoothed  and  quieted  my  soul ; 

like  a  child  weaned  from  his  mother, 
So  lies  in  me  my  soul  weaned. — 


O  wait,  Israel,  on  Jahve, 
henceforth  and  to  eternity 


/  ivalk  not  in  that  too  high  and  wonderful  for  me,  namely, 
too  proud  thoughts  and  deeds  corresponding  to  them,  e.g.,  if 
the  poet  had  desired  to  bring  about  the  Messianic  salvation  by 
force,  deceived  by  fanaticism  ;  comp.  what  Jer.  xlv.  5  proposed. 
Smoothed  the  soul^  which  earlier  was  like  a  strong  sea;  and 
quieted  as  the  weaned  child  lies  quite  quietly  and  still  on  the 
same  bosom   which  earlier  roused   most  violently  all  its  im- 


SONGS  OF  RESTORED  JERUSALEM.  155 

petuoTis  desire ;  so  the  soul  of  the  poet  now  calmly  rests  wit^h 
his  wishes  in  God,  without  being  further  irritated  and  too 
violently  carried  away  by  these. 


lY. 

SONGS   OF   RESTORED   JERUSALEM. 

According  to  all  above  said,  the  final  deliverance  came  to 
those  who  were  truly  the  noblest  and  most  capable  portion  of 
Israel,  when  the}'  had  been  inwardly  prepared  and  fitted,  born 
anew  to  the  new  life,  and  worthy  of  the  great  salvation.  But 
although  the  deliverance  itself  did  not  come  unexpectedly,  yet 
the  peculiar  historical  mode  of  the  deliverance  might  create 
surprise,  and  carry  away  and  influence  the  multitude.  "With 
the  actual  deliverance,  the  return  from  the  forced  banishment, 
the  new  building  of  Jerusalem  and  the  temple,  the  new 
establishment  of  the  community  and  some  kind  of  state,  the 
loudest  joy  resounds  ;  the  merriest  jubilation,  long  silenced, 
breaks  out  most  impetuously,  partly  from  the  feeling  of 
individuals,  partly  from  the  sensibilities  of  the  whole  com- 
munity, both  in  winged  delicate  songs  of  the  moment,  and  iu 
more  artistic  and  longer  pictures.  After  long  errors  and 
sufferings,  finally  with  the  deliverance,  a  crisis,  a  turning  had 
come,  in  which  Israel  had  become  conscious,  as  the  basis  and 
beginning  of  the  true  community,  of  its  indestructible  duration, 
its  peculiar  position  on  earth,  its  destiny  to  bring  all  Gentiles 
to  Jahve, — and  all  this  with  a  most  vivid  power  and  certainty 
earlier  unknown.  And  thus,  next  to  the  prophetic  words  of 
that  time,  the  songs  breathe  peculiar  lofty  power  and  in- 
spiration, infinite  confidence  and  hope,  bold  views  of  all  times, 
relations  and  kingdoms  of  the  world,  and  the  certainty  of  final 
victory  over  all  Gentiles.  There  are  also  many  keen  glances 
and  subtle  observations  in  regard  to  the  depths  of  the  human 


156  SONQS  OF  RESTORED  JERUSALEM. 

spirit  and  of  morality.  With  this  turn  of  thought  Israel 
obtains  a  powerful  advance,  and  makes  a  strong  movement, 
soaring  towards  Christianity.  And  therefore  these' songs  are 
full  of  new  spii'it  and  impetus,  pervaded  by  the  certainty  of 
high  truths,  obtained  through  the  fire  of  trial,  and  not  to  be 
lost.  The  firmness  and  higher  confidence  at  this  time  gained 
never  ceases  ;  a  fresh  circle  of  understanding  and  steadfastness 
was  seen  by  Israel  to  be  placed  around  its  old  rock-firm  stock, 
which  could  defy  all  future  storms. 

For  certainly  there  soon  again  came  sufferings,  trials,  and 
sore  dangers,  fresh  disasters  and  perplexity.  For  had  all 
possible  profit  been  drawn  from  that  moment  of  first  fresh 
inspiration  and  elevation  :  there  must  have  proceeded  from  it 
in  Israel  a  new  shape  of  everything,  a  new  law  adapted  to  the 
altered  times  and  necessities.  But  the  time  for  rising  above 
Moses  was  not  yet  come,  because  the  precisely  opposite  danger, 
that  of  the  over-estimation  and  confused  reverence  for  the 
old  and  popular,  was  not  yet  recognized,  on  the  contrary  had 
grown  up  anew,  was  far  therefore  from  being  overcome.  The 
complete  conquest  of  the  heathen  effects  then  in  the  first 
instance  only  a  closer  cohesion  in  the  nationality,  now  become 
victorious  and  glorified,  though  earlier  often  despised,  rejected 
and  misunderstood.  Sion  and  the  Temple  are  again  to  rise  in 
greater  glory,  the  old  sanctuary  is  again  to  become  the  place 
of  union  of  the  fearers  of  Jahve,  the  ancient  written  law  is  to 
serve  as  the  basis  o£  living.  But  thereby  the  principle  of 
nationality  is  too  highly  prized,  the  heathen,  whom  it  was 
desired  to  attract,  are  repelled,  jealousy  and  discords,  yea, 
schism  and  war  between  the  new  Israel  and  the  Gentiles  are 
the  more  called  forth,  because  the  anei^t  popular  enmities 
again  revived,  and  the  heathen  rulers  became  embittered 
against  a  people  which  boastS"  of  a  world-dominion.  Through 
the  consequences  of  this  narrow  troubled  adhesi  ^n  to  the 
popular  principle,  Israel,  vvhicli  had  advanced  by  so  mighty  a 
step,  I'etreatcd  with  one  foot.     lu  the  c5nfusiou  beginning  and 


SONGS  OF  RESTORED  JERUSALEM.  157 

incteasing,  a  mass  of  new  plaintive  songs  and  lament  strcaT:(js 
from  tlie  bosom  of  many  poets.  The  long  duration  of  these 
heavy  uncertainties  and  sufferings,  the  ever-increasing  'limita- 
tion and  narrowness,  and  gradually  also  the  too  anxious 
reverence  for  the  written  law  so  depress  the  spirit,  that  after 
the  first  noble  songs,  there  are  many  feeble  and  nerveless  ones 
amongst  those  that  follow,  and  the  ancient  power  of  the  song 
is  lost  in  softness  and  diffuseness.  The  poets  in  part  them- 
selves feel  this,  and  content  themselves  with  imitation  and 
repetition  of  older  songs. 

Yet  this  period  possesses  again  a  peculiar  advantage  in  the 
fact  that  in  it  joy  and  sorrow,  contemplation  and  hope  are  so 
general  and  equal,  that  the  individual  ever  passes  away  in  the 
general,  and  we  now  see  the  community  more  than  the  poet. 
Already  in  the  songs  of  the  second  age  this  closer  fellowship 
of  the  like-minded  and  this  turning  to  the  multitude  began  : 
now  air  is  still  more  definitive,  because  the  exile  has  produced 
so  sharp  a  separation,  and  especially  because  only  the  faithful 
assembled  themselves  into  a  new  community  under  the  still 
remaining  restrictions  of  these  times. 

The  light  which  earlier  shone  in  a  few  great  spirits,  is  now 
divided  among  the  multitude,  and  enlightens  and  consoles 
many ;  the  poetic  power  which  at  first  is  cumulative  in  David, 
is  only  now  distributed  a  thousandfold  among  many,  and  more 
in  the  most  numerous  band  of  poets  and  friends  of  songs. 
This  is  fine,  and  nothing  better  can  be  desired,  the  very 
number  of  the  songs  is  valuable.  And  as  now  the  more 
firmly  constituted  community  prevails  over  the  individual,  and 
he  only  feels  himself  strong  in  the  former,  only  seeks  to 
operate  upon  it,  and  as  moreover  no  great  blessing  soon 
remained  to  the  people  but  its  Temple  and  its  religion :  the 
Temple-poesy  only  now  comes  into  full  bloom,  and  there  arises 
a  number  of  festive  songs  for  the  needs  of  the  community. 
Again,  didactic  poetry  now  greatly  improves  upon  the 
beginnings  of  an  earliei-  time;    tliat  which  is  too  peculiar  and 


158  SONGS  OF  RESTORED  JERUSALEM. 

personal  more  and  more  passes  away  in  most  of  the  songs. 
Finally^  there  prevails  in  very  many  songs  the  high  regard  for 
antiquity,  the  advantages  of  which  were  only  now  generally 
prized,  and  in  the  memory  of  which  the  later  [writers]  found 
their  pride,  indeed  the  best  elements  of  their  own  life.  In 
this  way  Antiquity  comes  to  a  close. 

1.    The  First  Times  of  the  Deliyeeance. 

A.     In  the  voices  of  Individuals. 

88-97.     Pss.  cxxiT.,  cxxiv. — cxxix.,  cxxxiii  sq.,  lxxxvii. 

These  ten  songs  belong,  according  to  all  traces,  to  one  poet, 
— the  same  who  sang  the  five  last  explained.  We  see  every- 
where the  same  highly  inspired,  yet  collected  and  acquiescent 
soul,  which  had  longed  for  the  newly  germinating  salvation  of 
Israel  before  the  deliverance,  and  now  follows  after  it  with 
most  intense  love  and  sympathy ;  and  now  again  seized  and 
filled  by  every  noble  thought,  which  is  awakened  by  this 
higher  time,  expresses  it  in  a  short  original  song.  He  appears 
after  the  return  from  exile  to  have  dwelt  not  in  Jerusalem 
itself,  but  rather  as  an  agriculturalist  in  a  country-town  of 
Galilee,  and  to  have  gone  at  times  thence  to  the  capital  and  the 
temple  in  course  of  re-erecti6n ;  this  plainly  follows  from 
Ps.  cxxii.,  comp.  the  (with  the  expeption  of  Amos)  unusually 
frequent  and  singular  images  (^f  Jigriculture,  cxxvi.  4-6,  cxxix. 
3-8.  But  only  his  external  salvation  is  altered  by  the  deliver- 
ance ;  inwardly  he  is  in  ^hea©>jten  songs  quite  the  same  as  in 
those  five.  Throughout  we  find  an  extraordinary  breadth  and 
elevation  of  the  thoughts,  partly  in  words  which  are  echoed  in 
many  late  songs,  as  the  fienceforth  and  for  ever,  cxxi.  8,  cxxv. 
2,  cxxxi.  3  (cxxxiii.  3,  cxxviii.  ^),  the  name  Creator  of  heaven 
and  of  earth,  cxxi.  2,  cxxiv.  8j-^xXxiv.  3,  which  later  so  often 
recurs.  In  thought  and  in  word  he  is  full  oipeace,  cxx.  6,  7, 
cxxii.  6-9,  cxxv.  5,   cxxviii.  6,  of  blessing,  cxxviii.  5,  cxxix.  8, 


SO^'GS  OF  RESTORED  JERUSALEM.  lo9 

cxxxiii»  3,  cxxxiv.,  of  waking,  cxxi.  3-5,  cxxx.  6,  cxxvii.  1 
(cxxxiv.  1).  In  expression  again  there  are  several  noteworthy 
features,  as  ^'^1,  enough,  cxx.  6,  cxxiii.  4,  cxxix.  1,  2  (exxiii. 
3),  tlie  shortened  ^^  for  Jahve,  cxxii.  4,  cxxx.  3,  comp.  above, 
p.  125;  and  the  colour  of  the  language  departs  with  him  as 
with  many  writers  of  the  time  of  the  exile  and  immediately 
after  him,  strongly  from  the  genuine  old  Hebrew ;  but  takes  a 
form  in  his  case  in  this  direction  quite  peculiar,  comp.  the 
constant  ^^,  §  181  '  b,  ni^l,"?,  cxxix.  6,  ^^n^,  Ixxxvii.  6, 
modes  of  writing  like  ^^^,  cxxvii.  2  (§  173  h). — The  result  is 
that  the  whole  collection  of  the  pih/rim-songs,  Pss.  cxx. — 
cxxxiv.,  with  exception  of  the  entirely  different  Ps.  cxxxii., 
presents  itself  as  proceeding  from  the  like  source,  comjj.  further 
Vol.  I.,  p.  15. 

Ps.  cxxiv.  and  Ps.  cxxix.  express  with  fine  intensity  the 
fresh  feeling  of  that  time — how  that  the  community,  not  by  its 
outward  power,  but  only  through  the  spiritual  blessings 
living  and  ever  operating  in  her,  or  through  her  fellowship 
with  Jahve,  could  be  saved.  Both  are  arranged  as  songs  to 
be  sung  by  the  community  (probably  according  to  the  type  of 
Ps.  cxviii.) ;  and  Ps.  cxxiv.  casts  simply  a  glance  upon  the 
just  fled  past,  vv.  1-5,  with  short  thanksgiving  and  hope, 
vv.  G-9. 

Had  not  Jahve  been  with  us,  1 

let  Israel  say, 
had  not  Jahve  been  with  us 

when  men  rose  up  against  us  ; 
yea,  then  had  they  swallowed  us  up  liv'ing, 

when  their  wrath  was  kindled  against  us  ; 
yea,  then  had  the  water  streamed  over  us, 

the  brook  had  gone  over  our  life ;  5 

tlicy  had  gone  over  our  life 

tliose  over-boiling  floods  ! — 


160  SONGS  OF  RESTORED  JERUSALEM. 

Blessed  be  Jahve, 

that  He  gave  us  not  for  a  spoil  to  tlieir  teetli ! 
our  life — like  a  bird  it  escaped  from  the  hunter^s  toils, 

the  net  brake, — and  we  escaped  ! 
Our  help  is  in  Jahve^s  Name, 

Creator  of  heaven  and  of  earth  ! 

I27";'blb,  prop.,  if  it  had  not  been  Jahve  whom  we  had ; 
on  w.  4,  5,  comp.  above  Ps.  xl.  and  Ps.  Ixix. 

Ps.  cxxix.  brings  out — after  the  experience  that  Israel 
although  of  old  and  deeply  bowed  down,  is  nevertheless  invin- 
cible by  Jahve's  help — more  plainly  the  hope  thence  arising 
for  all  the  future  ;  with  rare  images  borrowed  from  agriculture. 
Invincible  is  Israel,  vv.  1-2,  through  the  righteous  Jahve,  that 
is,  who  suddenly  destroyed  the  base  oppression  of  the  tyi^ants, 
vv.  3-4  ;  therefore  the  cruel  tyrants  will  never  attain  their 
purpose  against  Him,  but  themselves  wither  away  like  the 
most  transient,  useless  and  most  wretched  grass,  vv.  5-8. 

1     .       Much  have  I  been  oppressed  since  my  youth 

let  Israel  say, 
much  have  I  been  oppressed  since  my  youth, 

— nevertheless  they  have  not  prevailed  against  me  ! 
On  my  back  ploughers  ploughed  me, 

drew  their  furrows  long : 
Jahve  is  righteous  ; 

cut  away  tie  cord  of  the  wicked  ! 

6     ,      Full  of  shame  shall  they  retreat 'backwards, 

all  who  hate  Sion, 
become  like  to  the  "grass  of  the  roofs, 

that  before  it  blooms  withers  away, 
wherewith  his  hand  a  reaper  never-fills 

nor  his  arm  a  binder  of  sheaves. 


SONGS  OP  RRSTORRD  JERUSALEM.  Hi  I 

-where  they  who  pass  by  never  said  : 

"  Jahve's  blessing  upon  you  ! 
we  bless  you  in  Jahve's  name  \" 

On  ver.  3,  comp.  Isa.  li.  23  ;  they  cut  through  my  l)ack  not 
slightly,  but  drawing  as  it  were  long  furrows  upon  it;  V  is 
accordingly  to  be  understood,  if  j"n327Q  after  the  K'tib  is 
taken  as  j>/;t/-., — as  Aram,  sign  of  the  accusative  (see  on  Ixix.  6) 
But  as  the  ploughman,  so  soon  as  the  cord  which  binds  the 
oxen  to  the  plough  is  cut  through,  cannot  proceed  cruelly  to 
tear  up  the  earth  :  even  so  God  suddenly  cut  off  from  the 
tyrants  the  means  of  their  cruelty,  lao"'')  1l!:?2%  after  xl.  15. 
The  second  picture  of  agriculture,  elicited  by  the  first,  gives 
the  meaning  of  the  most  transient,  and  at  the  same  time  useless, 
unpleasant  thing, — while  the  faithful  bloom  and  profit,  blessed 
by  all,  like  a  rich  and  joyous  cornfield .;  for  the  greeting  of 
passers-by,  see  Ruth  ii.'4.  r]bw,  draw  out,  push  blossoms  and 
fruit,  where  plants  are  spoken  of;  correctly  the  Targ. 

Pss.  cxxv.,  cxxvi. — The  just  founded  and  still  very  weak 
structure  of  the  new  Jerusalem  had  soon  to  contend  again 
(about  530-520)  with  many  evils,  enmities,  and  seductions 
from  without  at  the  hands  of  heathendom,  as  the  power  in 
the  world  at  that  time, — besides  internal  division,  scarcity, 
etc.,  so  that  the  building  of  the  temple  came  to  a  stand,  and 
the  whole  state  of  the  city  became  doubtful.  Comp.  Haggai 
and  Zacharja.  Yet  the  poet  is  too  full  of  pure  hope  and  high 
confidence  in  Jahve  and  the  true  Israel,  to  admit  of  des- 
pondency in  his  repeated  supplication,  even  under  the 
increasing  danger.  Ps.  cxxv  breathes  the  boldest  confidence, 
so  that  the  poet  feels  himself  urged  first  to  express  this  in  its 
height  for  all  times  and  for  the  present,  vv.  1-3,  whereupon 
prayer  then  obtains  free  course,  vv.  4,  5. 

They  who  trust  in  Jahve, —  1 

are  like  the  Sion's  mount  that  never  wavers, 
VOL.  H.  11 


162  80N0S  OF  RESTORED  JERUSALEM. 

for  ever  remains  inhabited  : 
Jerusalem — round  about  liatb  it  mountains^ 
and  Jabve  is  round  about  His  people, 
henceforth  and  unto  eternity. 
For  the  rod  of  the  wicked  will  not  rest  on  the  lot  of  the 

righteous, 
that  the  righteous  may  not  stretch  their  hands  in 
unrighteousness  ! — 
0  Jahve,  do  good  to  the  good 

and  to  those  who  are  honest  in  their  heart ! 
5  But  they  who  turn  aside  to  their  crookedness, 

may  Jahve  cause  them  to  depart  with  evil-doers  ! 
Salvation  upon  Israel  ! 

As  Sion,  in  itself  very  strong  and  protected  by  its  sur- 
roundings, also  according  to  history  ever  again  inhabited,  gives 
the  eternal  image  of  constancy,  so  also  are  those  surrounded 
and  guarded  by  Jahve  and  His  sanctuary  (in  the  same  Sion) 
firm  and  unshaken,  for  all  times  as  in  the  present  danger.  For 
the  rod,  the  rule  of  the  wicked,  which  now  sorely  weighs  upon 
the  lot,  the  Divine  portion,  the  property  (Ps.  xvi.)  of  the  just, 
i.e.,  on  the  promised  land  (Ixi.  6),  will  not  ever  rest  upon  it. 
And  for  this  reason,  the  poet  thinks,  that  the  excessive  distress 
and  the  fear  of  the  oppressions  of  mighty  men  {e.g.,  of  the 
Samaritans  at  that  time  powei^ful  in  Palestine  and  the  Persian 
magnates  supporting  these)  may  not  seduce  the  new  builders  to 
anything  inconsistent  with  the  stricter  religion,  comp.  xix.  14 
above,  Vol.  I.,  p.  103.  Only  nothing  half-hearted,  nothing  dis- 
honest and  incompatible  with  strict  conscience  !  no  yielding  in 
matters  of  religion  from  human  fear  and  human  complaisance  ! 
This  was  the  feeling  of  those  first  founders  of  the  new  Jerusalem, 
and  the  conclusion,  vv.  4,  S^  agrees  well  with  the  sharp  opposi- 
tion between  the  honest  in  their  own  heart,  and  those  secretly 
meditating  departures  and  concessions,  of  whom  there  must  at 
that  time  have  been  a  considerable  number  in  Jerusalem,  who. 


SONGS  OF  KESTORED  JERUSALEM.  103 

the  poet  justly  so  far  desires  may  be  panished,  even  as  evU- 
doers=  ignorant  heathen. 

Ps.  exxvi.  first  leads  memory,  amidst  enduring  sufferings, 
to  the  surprisingly  joyous  and  beautiful  time  of  the  first 
deliverance,  vv.  1-3  ;  in  order  then  the  more  urgently,  yet  in 
full  hope,  to  pray  for  the  mitigation  of  the  present  sufferings, 
vv.  5-G  ;  as  if  the  poet  desired  to  conjure  up  again  the  joyous 
time  of  the  beginning  of  tlie  present  conditions. 

When  Jahve  restored  again  Sion,  1 

we  were  like  dreamers  ; 
then  our  mouth,  was  filled  with  laughter, 

and  our  tongue  with  jubilation ; 
then  said  they  among  the  heathen  : 

''  great  things  hath  Jahve  done  to  these  \" 
Jahve  had  done"  great  things  among  us, 

we  were  full  of  joy. — 

0  restore  us  again,  Jahve, 

like  water-beds  in  the  South  land  ! 
They  thus  sow  in  tears, —  5 

in  rejoicing  they  reap  ; 
he  goes  forth  indeed  and   weeps   who   bears   the  seed- 
cast  ; 
but  come,  come  home  in  rejoicing  will  he 
who  bears  his  sheaves  ! 

Ver.  4.  The  expression,  n^W  may  be  intended  to  say  only 
the  same  as  ver.  1,  comp.  above,  p.  113:  thus  only  is  under- 
stood the  image  of  the  water-hedf^  in  the  South  land.  The 
forest-brooks  in  the  South  land,  i.e.,  in  Southern  Juda  are  at 
times  utterly  dried  up  and  desert ;  but  just  as  an  extraordinary 
rich  rain  from  above  may  restore  them  to  general  refreshment 
and  joy,  so  mayest  Thou  restore  us  who  languish  in  misery  ! — 
And  in  vv.  6,  G  a  corresponding  hope  comes  in  :  if  it  is  a 

11    ^ 


164  SONGS  OF  RESTOBED  JERVSALEM. 

general  expectation  and  experience  that  out  of  sorrow  and 
humility  joy  and  exaltation  germinate,  that  the  countryman 
sowing  in  bitterest  distress  reaps  in  joy  (certainly  the  new 
building  had  known  this  experience  at  that  time,  comp. 
Ixvii.  7,  Ixxxv.  13  with  Hagg.  i.  10,  ii.  19)  so  will  also  Sion, 
now  founded  in  trouble  and  tears,  as  if  sown  abroad,  have  yet 
a  fair  future.  For  not  that  tvhich  is  sown  and  reaped,  is  here 
set  forth  as  different,  which  would  be  incorrect ;  but  only  the 
manner  and  feelings  at  the  sowing  and  reaping.  The  two 
sentences  with  inf.  ahsol.  form  thereby  a  very  strong  opposition, 
§  280 1,  only  that  in  the  first  proposition  the  iiif.  ahsol.  is 
carried  on  by  a  new  verb,  §  312  c. 

Pss.  cxxvii.,  cxxviii.,  cxxxiii. — As  at  that  time  community 
and  house  were  founded  anew,  yea  were  restored  with  new  love 
and  high  zeal,  there  stream  over  these  relations  from  time  to 
time  short  winged  songs  from  the  poet^s  mouth,  while  each 
small  song  skilfully  marks  a  fine  self-included  picture,  full 
of  speaking  truth;^/?^.  cxxvii,  :  human  haste  and  industry 
by  themselves, — :especially  such  as  would  force  everything  in 
its  anxiety  and  onesidedness — succeeds  neither  in  the  great 
nor  the  small  human  societies,  nor  by  any  means  furthers  the 
prosperity  and  building  up  of  the  house  (the  family) ;  but  all 
blessings  come  to  the  man  who  toils  in  hope  and  believes,  as 
free  gifts  from  God  ;  and  this  is  peculiarly  manifest  from  the 
fairest  of  these  gifts  and  the  best  oi-nament  of  the  house, — a 
band  of  strong  sons,  serving  as  a  guard  to  the  house. — This 
and  the  following  song  may  well  be  conceived  and  designated 
as  Table-songs,  y^ 

The  twcK^lves  of  the  song  have  here  the  finest  symmetry ; 
each  lias  seven  members. 

1  If  Jahve  builds  not  the  house 

the  builders  have  had  vain  toil  therein ; 
if  Jahve  guards  not  the  city, 
the  guard  has  watched  in  vain. 


SONGS  OF  RESTORED  JERUSALEM.  V]5 

Vain  is  it  for  you  to  rise  early, 

to  sit  late,  eating  the  bread  of  sorrow  : 
thus  giveth  He  it  sleeping  to  His  beloved  ! —  ' 

See,  Jahve's  heritage  are  sons, 

His  reward  the  fruit  di  the  body; 
as  arrows  in  the  hero's  hand, 

so  are  the  sons  of  youth. 
Hail  to  the  man  who  hath  his  quiver  f  uU  of  them  :         6 

never  will  they  be  ashamed 
when  they  speak  with  enemies  at  the  gate  ! 

The  particij).  ver.  2  a  and  b  standing  in  a  dependent  half- 
proposition,  which  in  itself  might  pass  for  a  static  proposition, 
according  to  Hebrew  and  Aramseic  usage,  is  possible  also  in 
Greek. ---W3l^,  sleejo,  ver.  2  c  is  subordinated  (§  299  d) ;  but  the 
use  of  the  "I?  seems  here  to  be  harsh.  It  lies  at  hand  to  sup- 
pose that  the  different,  apparently  irreconcilable  elements,  are 
thereby  stated  as  alike,  in  respect  to  something  higher;  as  by  the 
German  gleichwohl,  ofiw^,  tamen,  comp.  tarn,  as  Hos.  xi.  2  and 
"T!,-,  ver.  7  :  ye  may  trouble  yourselves  never  so  much  ;  never- 
theless God  gives  (what  He  gives)  to  His  beloved  in  sleep, 
therefore  unexpectedly  and  surprisingly,  as  to  a  di'eamer,  but 
yet  only  to  His  beloved.  Meanwhile  it  is  sufficient  to  hold  to 
the  nearest  signification :  thus,  namely,  as  was  expressed  in 
ver.  1,  and  is  immediately  further  proved  in  vv.  3  sqq..  Himself 
caring,  Himself  watching,  comp.  cxxviii.  4,  whereby  the  sense 
is  substantiated,  comp.  also  on  Ps.  Ixi.  9,  Ixiii.  3,  5,  above 
Vol.  I.,  p.  273.  But  this  thus  becomes  most  plain,  if  the  head  of 
the  house,  who  sings  this  song  sitting  at  table  with  his  family, 
indicates  by  the  word  the  children  sitting  by  him.  That  from 
ver.  3  onwards  simply  a  weighty  example  and  a  proof  of  this 
general  truth  follows,  is  evident  also  from  the  indicatory 
"see  \"     Retcrird,  namely,  Jahve's  again,  even  as  His  heritage. 


.166  SON  OS  OF  RESTORED  JERUSALEM. 

the  good  to  be  given  only  by  Him.  Tliat  ou  the  dis- 
memberment of  families,  strong  sons  availed  as  the  strongest 
protection  of  the  house  and  the  ageing  parents,  is  clear  from 
Gen.  iv.  1,  and  many  other  passages;  the  whole  phraseology 
also  of  ver.  5  c  is  derived  from  Gen.  xxii.  1 7,  xxiv.  60  ;  only 
that  instead  of  the  older,  harsher  words,  softer  and  milder  ones 
are  selected;  comp.  also  the  Beduin  phraseology,  DMGZ,  1851, 
p.  7.— The  image  of  the  arrows  in  the  same  application.  Ham. 
p.  384  ult. 

Ps.  cxxviii.  congratulates,  quite  in  the  sense  and  the  examples 
of  the  preceding  song,  but  in  new  pleasing  pictures,  the  actual 
honourer  of  Jahve  as  in  manifold  ways  blessed,  and  also  as 
happy  in  his  domestic  life,  not  living  in  vain  ;  a  fine  com- 
pletion of  the  preceding  song.  Finally,  vv.  5-6,  the  language, 
passing  over  into  generalities,  finishes  with  a  manifold  word  of 
blessing. 

1  Blessed  every  fearer  of  Jahve,. 

who  goes  in  His  ways  ! 
■    The  toil  of  thy  hands — yea,  Thou  shalt  enjoy  it : 
blessed  thou  and  prosperous  ! 
Thou  spouse  like  a  fruitful  vine 

in  the  inner  rooms  of  the  house  ! 
thy  sons  like  young  olive-trees 

round  about  thy  table  ; 
see,  that  thus  is  the  man  blessed 
who  fears  Jahve. 


May  Jahve  bless  thee  out  of  Siou, 

and  look  on  the'prosperity  of  Jerusalem 
all  the  days  of  thy  life  ! 

And  behold  sons  of  thy  sons  ! 
Peace  be  upon  Israel ! 


SONQS  OF  RESTORED  JERUSAJ.EM.  Ifj7 

"*?  vcr.  2,  in  exclamation,  §  330 />,  just  so  cxviii.  10-12.  V(e 
feel  with  what  dread  the  poet  looks  back  in  thought  upon  the 
previous  perplexed  and  insecui*e  times,  when  in  manifold  moral 
confusion  every  possession  had  become  insecure.  The  inner 
rooms,  ver.  3,  as  the  worthy  scene  of  the  wife's  activity 
Ver.  6  ^  as  cxxv.  5  c. 

Ps.  cxxxiii.  signalizes  a  fine  laudation  of  brotherly  concord 
with  the  rich  blessing  attached  to  it.  Although  the  praise 
holds  good  of  every  house :  yet  the  poet  certainly  pro- 
ceeded from  a  higher  point  of  view.  The  fresh  settlement  of 
several  tribes  in  Canaan,  the  image  of  those  united  in  love  to 
Jahve  and  Sion,  and  through  such  concord  blessed,  is  plainly 
present  to  his  mind,  as  also  the  recollection  of  the  sorrows 
which  finally  arose  through  disunion ;  and  the  conclusion,  when 
the  poet  hastens  to  Sion,  further  confirms  this.  The  song  then 
proceeds,  similarly  to  the  two  preceding,  from  the  domestic 
relation,  but  conducts  the  thought  immediately  into  the  related 
but  much  higher  sphere  of  the  national. 

Behold,  how  pleasant  and  how  fair  1 

is  it  that  brothers  should  live  well  together  ! 
As  the  best  oil,  that  upon  the  head, 

running  upon  the  beard,  Ahron's  beard, 
that  runs  upon  the  seam  of  his  garments. 
As  Hermon's  dew,  running  on  Sion's  mountains  ! 

Jahve  appointed  thither  the  blessing, 
life  for  evermore  ! 

On  ca  ver.  1,  see  §  352  h,  it  merely  strengthens  further  the 
notion  of  the  "Tni.  The  blessing  of  unity,  because  it  descends 
upon  all,  even  the  more  insignificant  in  the  mass,  softly  and 
refreshingly,  is  compared  by  the  poet  very  aptly  first  to  the 
most  costly  oil  of  anointing  which  runs  down  from  the  head, 
over  the  lower  parts,  over  the  long  beard  even  to  the  seam  of 


168  SONGS  OF  RESTORED  JERUSALEM. 

the  garmeutSj  pervading  all  with  a  sweet  perfume  ;  and  tbeu 
still  more  effectively  to  the  dew  which  descends  from  the 
highest  and  most  snowy  mountains  of  Canaan  in  the  North  on 
the  lower  and  dry  ones,  e.a.,  Sion.  But  because  the  poet  has, 
in  the  application  of  the  whole  truth,  peculiarly  Jerusalem  and 
the  Temple  in  his  eye,  the  thought  compels  him  to  connect  the 
two  pictures  with  something  more  closely  related  to  these  ; 
therefore,  ver.  2,  Ahron,  i.e.,  the  High-p,riest,  is  mentioned, 
and  ver.  3,  Sion,  which  is  moistened  and  refreshed  not  merely 
by  earthly,  but  (in  correspondence  with  the  image)  also  by 
heavenly  dew,  and  refreshed  for  ever  (the  conclusion,  ver.  3  e, 
like  cxxxi.  3.).  Thus  with  h  the  thought  is  expanded:  how 
unobtrusively  is  Sion  named,  and  yet  is  it  not  here  the  last 
goal  of  all  discourse,  for  a  dew  quite  other  than  the  common  is, 
according  to  the  Divine  Will,  to  flow  down  upon  her  !* 

Ps.  cxxxiv.  is  a  small  Temple-song,  which  exhorts  the  priests 
and  Levites  to  be  alert  and  faithful  in  the  nightly  temple- 
service,  vv.  1-2 ;  and  so,  in  the  unceasing  service  of  the 
sanctuary,  the  poet  hopes  for  himself  some  blessing  from  the 
rich  spring  of  blessing,  ver.  3.  Since  the  poet  in  ver.  3  seems 
to  speak  to  himself  in  opposition  to  the  Levites,  and  to  think 
from  his  own  stand-point  of  all  of  his  kind  (somewhat  as 
cxxviii.  2-6),  it  follows, — as  can  be  readily  observed  in  other 
respects — that  he  was  a  Iiyman.  Further,  we  see  that  at  that 
time  the  priestly  service  at  the  holy  place  had  scarcely  been 
again  appointed,  Ezra  iii.  8,  9. 

Now  then,  bless  Jahvc,  all  ye  servants  of  Jahve, 
who  stand  in  the  house  of  Jahve  by  night ; 

,lift  your  hand  to  the  sanctuary, 
bless  Jahve  !— 


*  It  is  therefore  equally  incorrect  to  place  the  Ilennon  of  this  song  nearer  in 
the  direction  of  Jerusalen-,,  or  even  by  Jericho  (Hitter's  E.  B.,  xv.  403),  and  to 
compare  "jV!i  with  V"!^"^)  ^^eut.  iv.  48,  as  John  Wilt^ou  (Lauds  of  the  Bible, 
11.,  p.  Ib7)  docs. 


SONOS  OF  RESTORED  JERUSALEM.  1G9 

"  Jalive  will  bless  tlieo  out  of  Sion, 

the  Creator  of  heaven  and  of  earth  ! 

Ps,  cxxii.  is  probably  later  than  those  just  explained,  at 
least  it  appears  entirely  like  a  recollection  of  earlier  times.  An 
Israelite  in  the  country,  probably  aged  and  unable  to  join  in 
pilgrimages,  but  still  of  cheerful  strong  spirit,  rejoices  con- 
cerning those  who  take  pleasure  in  the  journey  to  Jerusalem, 
ver.  1,  recalls  fondly  his  own  sojourn  in  the  gradually  restored 
city  of  ancient  sanctity  and  dignity,  vv.  2-5,  and  wishes  for 
her  a  comprehensive  well-being  resting  on  a  manifold  basis, 
vv.  6-9. 

I  rejoice  at  those  who  say  to  me  :  ] 

"  we  journey  home  to  Jahve^s  house  \" 
Yea,  our  feet  stood 
.    in  thy  gates,"  Jerusalem. 
0  Jerusalem,  renewed  like 

a  city  firmly  shut  within  itseK ; 
whither  tribes   went,  tribes  of  Jahve  after  the  law  for 

Israel, 

to  praise  Jahve^s  name  ; 
for  there  were  set  thrones  for  judgment,  5 

thrones  of  David's  house  ! 

Wish  the  weal  of  Jerusalem  ; 

happy  be  thy  tents  ! 
Peace  be  in  thy  defences, 

prosperity  in  thy  palaces  ! 
because  of  my  friends  and  brothers 

will  I  wish  thee  well ; 
because  of  the  house  of  Jahve  our  God 

will  I  entreat  prosperity  for  thee  ! 

Gates,  ver.  2,  as  cxxvii.  5.  Vv.  4,  5  must  refer  to  the  old 
and  glorious  time  when  (as  the  PentSteuch  prescribes  in  certain 


IS 


170  SON  OS  OF  RESTORED  JERUSALEM. 

places)  all  tribes  journeyed  to  Sion  as  the  place  of  the  sanc- 
tuary, of  the  supreme  judgment  and  oracle,  of  the  kingdom. 
Solely  because  of  these  sacred  recollections  Sion  stands  so 
high  among  later  worshippers,  ^-"n??  subordinated,  to  describe 
the  measure,  the  mode  and  the  circumstances,  §  229  d.  bTT, 
ver,  7,  probably  as  xlviii.  14,  because  here  merely  the  city  is 
spoken  of.  Wish  thee  well,  ver.  8,  properly  sj)eak  peace  of 
thee,  even  so  speak  of  thee  that  I  wish  thee  peace  and  say 
"Tjb  D'lbt^  !  But  because  in  the  whole  song  only  the  city 
and  its  restored  external  weal  is  spoken  of,  for  "f^nns  loho 
love  thee,  ver.  6,  "JT^V-*?^^  ^%  tents,  is  a  better  reading,  comp. 
cxviii.  15,  and  on  the  idiom.  Job  xii,  G.* 

Ps.  Ixxxvii.,  probably  also  by  the  same  poet,  is  an  utterance 
of  all  the  grand  views  and  expectations  of  that  time  concerning 
the  higher  dignity  and  destiny  of  Sion  in  the  whole  world- 
history  ;  the  sight  of  the  new  temple-building  might  readily 
prompt  the  poet  to  so  inspired  a  song.  For  at  that  time  there 
appeared  along  with  the  immortal  religion  of  Jahve,  its  ancient 
seat  Sion,  in  the  splendour  of  eternally,  firm,  immovable  founda- 
tion ;  and  the  reflection  of  all  splendour  and  glory  of  the  former 
fell  upon  this  wondrously  restored  holy  city.  As  the  hope  of  a 
general  conversion  of  the  heathen  was  at  that  time  so  powerfully 
aroused,  it  appeared  that  Sion  must  become  the  spiritual 
metropolis  of  all  peoples, — so  that  everywhere  on  earth,  even 
amongst  the  peoples  at  present  most  hostilely  disposed,  persons 
would  be  found  who,  as  the  worshippers  of  Jahve,  had  in  Sion 
their  higher  fatherland.  And  since  with  this  worship  yearly 
journeys  and  longer  sojourn  of  the  many  pilgrims  coming  from 
all  distant  lands  was  connected, — how  gr^at,  it  seemed,  must 
the  confluence  of  all  outward  splendour  and  glory  and  joy  to 
-Sion  become  !  Such  expeetations,  as  they  had  often  been 
announced  by  prophets  of  the  time,  appear  also  for  once  here 

*  That  copy  1  actually  so  reads,  I  did  not  know  when  I  made  the  remark  in  the 
Ja/irbb.,  v.,  pp.  176  sq. 


SONGS  OF  RESTORED  JERUSALEM.  171 

poetically,  in  the  moment  of  a  most  joyous  mood — sketchsd 
with  equal  brevity  and  rapidity,  power  and  beauty.  But  the 
poet  does  not  conceal  the  fact,  ver.  3,  that  his  words  in  great 
part  were  only  called  forth  by  preceding  lofty  prophetic  ones, 
comp.  Ps.  xii.,  Vol.  I.,  p.  197.  That  the  song  only  takes  its  start 
from  the  new  Sion,  is  also  clear  from  the  omission  of  Assyria 
with  Babel,  ver.  4. 

The  short  song  best  gives  the  type  of  a  strophe  remains 
simply,  for  the  section  after  ver.  2  makes  little-incision. 

(Jahve's  is  for  ever  Sion,  1 

of  His)  foundation  the  city  on  holy  mountains  : 
Jahve  loves  the  gates  of  Sion 

more  than  all  the  seats  of  Jakob. 
Most  glorious  things  are  spoken  of  thee, 

0  thou  city  of  God  !     * 
*'  Rahab,  Babel  I  boast  as  my  confessors, 

see  Peleschet,  Tyrus  with  Kiisch 

"  '  He  was  born  there  !'  " 

And  of  Sion  men  will  say :  6 

"  '  man  for  man  was  born  in  her, 
and  He  will  hold  her  fast,  the  Highest !'  " 

Jahve  will  reckon  in  the  book  of  tke  peoples  : 
"  '  he  was  born  there  !^  "     * 

Singers  also  and  Temple-dancers, 
all  my  arts  are  in  Thee  V 

The  present  beginning,  ver.  1,  is  too  short  and  obscure  even 
for  this  winged  song :  neither  as  exclamation  are  the  words 
clear,  nor  can  they  in  this  song  of  very  small  verse- members 
be  attached  to  the  following  verse,  so  that  here  the  second 
member  should  begin  with  ''')'SW  ;  I  conjecture  that  ")>37  has 
fallen  out,  because  of  the  similar  T^ti;  in  the  superscription, 
and  also  a  whole  verse-member  before  it,  possibly  ^VlJ 
cbiyb  >^b.      On  12"TP,    ver.    3,    comp.    §   295  6 ;    that    the 


172  SONOS  OF  RESTORED  JERUSALEM. 

poet  has  the  material  for  vv.  4-7  from  prophets,  he  himself 
says,  ver.  3  ;  from  prophetic  phraseology,  too,  the  "  1"  of  God, 
vv.  4,  7,  is  retained.  Itahah  is  a  poetic  niirae,  unknown  in  the 
Pentateuch,  for  Egypt,  which  is  derived  from  an  Egyptian 
name  [Rif,  see  Burckhardt's  Niihia,  p.  457,  Arahic  Proverbs, 
No.  139),  but  only  received  its  full  meaning  through  the 
mythology  therewith  connected,  of  Rahah,  as  a  monster  (see 
on  Job  ix.  13)  =  crocodile ;  as  11-^  (place  of  oppression),  is 
a  Hebrew  poetic  transformation  of  ^'*'!??P.  Among  Philis- 
tines, Tyrians,  Kushites,  will  ever  be  found  this  and  that  man 
of  whom  it  is  said,  "  he  was  born  there,^^  i.e.,  is  enrolled  in  the 
birth-lists  there,  or  is  there,  in  Sion,  citizen,  member  of 
the  second  mother-city;  while  it  is  said  of  Sion,  in  her  are 
man  for  man,  all  these  immensely  numerous  foreigners  and 
Israelites,  born  for  the  second  time ;  yea,  finally,  if  Jahve,  at 
the  day  of  the  last  judgment  makes  up  the  roll  of  all  peoples 
of  the  earth  (comp.  Ixix.  29),  He  will  miss  among  no  people 
citizens  of  Sion.  The  Greeks  would  here  speak  of  the  Delphic  . 
Proxenia,  comp.  the  Gdtt.  Nachrichten,  186  i,  p.  169.  From 
these  customs  at  the  great  sanctuaries  of  antiquity  at  least  the 
figures  are  here  borrowed,  although  the  last  sense  of  the  song, 
as  Messianic,  goes  far  beyond  it.  Further,  an  addition  like 
CS^  mother-city,  before  ^a^iJ,  ver.  5,  would  well  suit  the 
sense ;  but  it  probably  came  into  the  LXX  only  through 
correct  explanation.  Yer.  5  b  from  Ps.  xlviii.  9,  xlvi.  5. — With 
great  brevity,  it  is  observed,  ver.  7,  as  if  incidentally,  quite  at 
the  end,  tha-t  there  is  no  longer  a  want  of  the  necessary  living 
attire  of  the  sanctuary,  so  to  speak, — tliat  there  already  are 
singers,  dancers,  and  other  artists  of  the  kind  who,  according 
to  ancient  custom,  belong  to  a  sanctuary!  By  C'^bbh  is  most 
correctly  understood  not  ^ute-players,  from  ^"^  .-r^,  Jiate, 
because  these  (I.,  p.  217)  were  not  used  in  the  Temple-service, 
but  dancers  {Alterth,  p.  327).  Only  the  word  ''?^^'?  is  here 
obscure  :  this  must  mean  (as  in  Aq.  Syr.)  my  springs,  as  if  the 
sense  were  :  the  springs  of  my  fatness,  of  well-being  are  inex- 


SONQS  OF  RESTORED  JERUSALEM.  lT,i 

haustitly  iu  Thee ;  but  this  spiritual  sense  does  not  lie  in  the 
connexion.  The  LXX  (  KaTotKta)  read  "^^I^P^  which  would  be 
in  the  sacred  sense  (1  Sam.  ii.  29,  32)  :  all  my  sacred  Imts, 
e.g.,  the  hut  of  singers,  flute-players,  and  so  many  other 
artists  employed  at  the  sanctuary  (as  with  us  the  bau-hiitte 
(building-boai-d),  i.e.,  the  guild  of  architects  is  spoken  of)  ; 
for  the  arts  served  at  that  time  specially  sacred  purposes  alone, 
and  at  the  sanctuary-  there  was  the  only  confluence  of  them  ; 
but  probably  each  kind  of  artists  had  a  special-dwelling  at  the 
Temple.  The  word  still  remains  in  this  connexion  too  obscure, 
if  the  translation  crafts  is  not  given.  The  following  hypo- 
thesis seems  best :  ]127,  'aiji,  ehn,  Arab,  and  Syr.  is  help  and 
profit,  P27D^  either  refuge,  place  of  help,  or  something 
useful,  fit  for  use,  hence  an  art.  How  wide  a  signification  this 
word  once  had,  is  still  shown  by  the  Arabic  m'ineh,  and 
ma' nan,  Sur.  107,  7.     - 

The  Song  of  another  Poet. 

98.    Psalm  cxxxvii. 

pours  forth  likewise,  but  in  quite  another  manner,  the  first 
fresh  sensations  after  the  deliverance  and  return :  on  the  one 
side  new  inspiration  for  Jahve  and  His  community,  the  highest 
feeling  of  delight  in  again  possessing  the  fatherland,  and  the 
free  exercise  of  precious  worship  and  joyous  praise  of  Jahve, 
tenderest  love  to  the  finally  again  acquired  Jerusalem  ;  but  on 
the  other  side  still  the  most  grievous  and  indignant  recollec- 
tion of  the  scorn  and  cruelty  experienced  shortly  before  and 
during  the  exile.  In  the  presence  of  these  violences,  the 
released  faithful,  still  contending  with  so  much  hardship,  and 
not  seeing,  as  had  been  expected.  Babel  and  the  rest  of  the 
most  vicious  heathen  fully  subdued, — can  scarcely  as  yet  come 
to  rest  and  full  content,  especially  at  the  first  melancholy  sight 
of  the  ruins  of  the  holy  city.  It  is  this  bitter  recollection 
which  particularly  distinguishes  this  poet.     Meanwhile,  amidst 


174  SONOS  OF  RESTORED  JERUSALEM. 

these  mingled  feelings  which  move  his  l)reast_,  the  most  mighty 
feeling  is  that  of  infinite  joy  and  pleasure  in  Jerusalem  (and  its 
spiritual  blessings)  which  now  may  again  be  freely  expressed 
in  song.  In  Babylonia,  indeed^  this  pleasure  was  in  many 
ways  affected  and  chilled^  especially  by  the  scornful  demands 
of  such  conquerors  to  hear  the  sacred  songs  in  praise  of  Jahve 
and  Sion  from  the  mouth  of  the  conquered  (and  to  make  merry 
over  them),  vv.  1-3.  But  how  should  they  desecrate  the  holy 
songs  before  the  ears  of  the  scorners  ?  for  Jerusalem  was  and 
is  to  them  ever  the  dearest  good,  vv.  4-6  :  0  that  those  who 
destroyed  Jerusalem,  still  lying  in  melancholy  ruins, .  and 
scoffed  at  Jahve,  might  suffer  the  merited  punishment.  Edom, 
which  had  enticed  the  Chaldaeans  to  the  destruction  and  had 
helped  it  on  (comp.  B.  Obadja,  Jer.  xlix.  7,  Lam.  iv.  21, 
Ez.  XXV.  and  xxxv.) ;  and  still  more  Babel !  vv.  7-9.  Since 
Babel  was  under  Darius  516  B.C.  in  quite  another  condition 
than  under  Cyrus,  we  see  thence  clearly  that  this  song  must 
fall  between  536-516. 

The  fluctuating  feelings  of  the  song  are  gathered  into  the 
highest  uniformity  in  their  expression  :  each  of  -the  three 
strophes  of  the  song  has  three  verses  with  seven  members. 

J. 

1        By  BabeFs  streams,  there  we  sat,  yea  wept 

when  we  thought  of  Sion  ; 
on  the  willows  in  the  land 

we  hung  up  our  harps  : 
for  there  our  conquerors  demanded  hymn  and  song, 

our  taskmasters'  joy  :  -    - 

''sing  us  of  Sion's  songs  !" 

2. 

0  how  should  we  sing  the  song  of  Jahve 
in  the  strange  land  ? — 


SONOS  OF  RESTORED  JERUSALEM.  17A 

0,  -if  I  forget  thee,  Jerusalem,  5 

let  my  right  hand  forget  herself  ; 
let  my  tongue  cleave  to  my  palate, 
if  I  remember  thee  not, 
if  I  set  not  Jerusalem — above  the  crown  of  my  joy  ! 

3. 

Remember,  Jahve,  Edom^s  sons  on  that  day  of  Jei'usalcm  ! 
they  who  said  :   "  make  bare,  make  bare  - 
to  the  ground  in  her  !" — 
Daughter  of  Babel  thou  devastator  ! 

hail  to  him  who  requites  thee — thy  deed  done  to  us 

by  thee; 
hail  to  him  who  takes  and  dashes 
thy  children  against  the  rock-wall ! 

Babylonia  has  many  streams  (comp.  Tuch,  De  Nino  urhe, 
p.  33)  ;  but  because  here  the  times  of  recollection  of  Sion, 
and  harps  brought  with  them,  and  left  silent  in  their  despoil- 
ment, are  mentioned,  we  must  think  of  gatherings  held  in  the 
open  air ;  as  e.g.,  at  the  memorial  feast  of  the  destruction  of 
Jerusalem,  Zach.  vii.  1,  2,  comp.  the  Oesch.  des  V.  Isr.,  vi., 
pp.  375  sqq.,  448.  Here,  too,  the  ivillows,  ver.  2  (comp.  arah 
in  the  Journ.  As.,  1853,  I.,  pp.  495  f.),  lead  us  to  think  of  such 
shady  places  by  the  streams. —  ''7*'^^  ver.  3,  is  either  short- 
ened from  ^7"^ni^^  prop.,  ho  who  has  become  raging,  then  as 
substantive,  the  madman,  as  ''/"^'^P,  cii.  9,  or  since  this  on 
many  grounds  is  difficult,  comes  from  ^^  =  '^ ,  prop,  draio, 
hence  also  draw  out,  pillage;  the  ancients  mostly  here  trans- 
late "robbers,"  which  according  to  Isa.  xvii.  14,  xlii.  22,  2i, 
would  not  be  unsuitable ;  yet  with  '^^''^l^  a,  the  significa- 
tion slave -leadens  would  still  better  agree,  if  ital,  Arah.=a1iad, 
Qam.,  may  be  compared. — Vv.  5,  6 ;  if  I  ever  forget  Sion  and 
that- which  befits  her,  I  will  rather  forget  myself,  let  my  right 
hand  in  the  point  of  acting  forget  her  duty  and  renounce  the 


176  SONGS  OF  RESTORED  JERUSALEM. 

service^  tlie  tongue  especially  if  it  would  speak^  let  it  stick 
fast.  As  n2l^  is  prop,  intransitive  :  be  forgetful,  in  the 
moment  of  need  be  confused  and  too  weak,  it  might  be  said 
quite  shortly  :  my  right  hand  be  oblivious,  forget  and  confuse 
itself,  as  quite  in  this  way  B.  Jes.  xlix.  15  ;  comp.  the  like, 
Hamdsa,  p.  69,  ver.  1,  and  above,  Ps.  Ixxvi.  6. — '^7^"'^^ 
vfer.  8  might  be  passive :  those  (now)  to  be  laid  waste,  the 
devastation  of  which  is  sincerely  to  be  hoped  (§  168  ?>)  ;  mean- 
while it  suits  the  whole  much  better  that  thereby  the  whole 
condition  of  the  punishable  city  should  be  shortly  designated, 
in  accordance  with  which  nilltt?  is  to  be  read,  or  at  least 
as  shortened  from  this  rfTTTli?  according  to  the  formation, 
§  152  b.  Dash  in  pieces,  ver.  9,  according  to  ancient  war- 
customs  among  rude  Northern  peoples,  Hos.  x.  14,  xiv.  1, 
Jer.  xiii.  16. 

B.     In  voices  of  tJie  Community  and  Individuals. 

99-102.     Pss.  cxv.,  cxvi.,  cxviii.,  cxxxviii. 

These  four  distinguished  songs,  again,  present  themselves  in 
style,  verse-structure,  contents  and  spirit,  as  proceeding  from 
one  poet.  In  the  language  there  is  much  that  is  similar  and 
rare,  as  the  extraordinary  preference  for  ^3^ — cxv.  2,  cxvi.  4, 
14,  16,  18,  cxviii.  2,  25,  the  continuation  of  a  thought  in  each 
second  member,  cxv.  9-11,  cxviii.  1-4,  10-12,  cxxxviii.  4,  5, 
the  mention  of  the  IDH  and  n!2S  from  the  very  beginning 
cxv.  1,  cxxxviii.  2,  &c.  In  Ps.  cxvi.  there  are  indeed  strong 
Aramaisms  impressed  on  the  style  ;  but  in  this  merely  personal 
song  they  are  more  tolerable  than  in  the  three  others  which 
were  manifestly  from  the  first  designed  for  public  use.  The 
verse  is  in  the  three  first  songs  throughout  of  elegant  brevity, 
the  language  fugitive,  butnne  and  rich  in  thought.  The  whole 
tone  is  sublime  and  powerful  as  we  expect  from  that  great 
time.  Perhaps  according  to  Ps.  cxxxviii.,  Zerubabel  is  the 
poet. 


SONGS  OF  RESTORED  JERUSALEM.  177 

Ps.  cxviii.,  whicli  finely  sots  forth  the  freshest  sensations  of 
the  time  in  brief  and  powerful  language,  is,  it  is  highly  pro- 
bable, that  memorable  song  which  the  just-returned  commupity 
carolled  at  the  first  feast  of  tabernacles  in  Jerusalem,  when 
first  a  simple  altar  was  erected  at  the  holy  place,  Ezr.  iii.  4 
(not  at  the  feast  meant  in  Neh.  viii.  17).  That  it  was  origi- 
nally composed  for  this  particular  feast  and  no  other,  e.g.,  the 
Pascha,  is  clear  from  the  fact  that  it  is  mainly  a  thanksgiving 
and  sacrificial  song,  without  alluding  to  the  peculiar  occur- 
rences of  antiquity  which  we  should  expect  in  a  pascha-song ; 
and  the  mention  of  the  tents,  ver.  15,  leads  to  the  time  when 
the  people  dwelt  as  in  huts  or  tents.  It  is  a  noble  thank-song 
for  the  last  great  deliverance  of  Israel,  drawn  from  the  boldest 
and  clearest  consciousness  of  the  dignity  and  destiny  of  Israel, 
afresh  so  grandly  preserved,  with  the  prayer  for  further  peace, 
which  was  so  necessary  to  the  new  settlement,  ver.  25,  And 
since  the  song  was  destined  for  the  full  temple-service  of 
praise,  it  is  divided  into  alternate  hymns ;  but  in  the  hymn  of 
the  congregation,  as  the  longest  and  most  important  part,  the 
longer  execution  is  suitably  assigned  to  a  choir-leader,  who 
with  joyous  hymn  of  praise  explains  the  high  sense  of  the 
great  deliverance  through  Jahve,  vv.  15-18,  and  the  wish 
presently  to  render  the  thanksgiving  by  sacrifice  in  the  name  of 
the  whole  people,  vv.  19-23.  That  which  follows  after  the 
words  of  the  high -priest  receiving  the  prayer  and  the  sacrifice 
with  blessings,  the  choir-leader  and  choir  are  to  sing  at  the 
end  of  the  sacrificial  function.  The  clear  alternation  of  the 
language  leads  to  all  these  assumptions  ;  com  p.  Ps.  ex  v.  and 
the  remarks,  I.,  p.  194,  Dichter  des  A.  B. 

The  main  song,  vv.  5-23,  is  manifestly  broken  up  into  four 
strophes,  each  uniformly  of  five  verses  and  ten  members.  If 
the  second  has  a  member  more,  and  the  third  only  four  verses 
but  nine  members,  this  cannot  do  away  with  the  obvious  law 
of  the  structure.  Ccrtaiidy  the  three  first  of  these  strophes 
form  according  to  the  thouglits  a  higher  unity, — the  first  witli 

vol..  ir.  Il' 


178  SONGS  OF  RESTORED  JERUSALEM. 

loud  jubilations  starting  with  the  glance  at  Jahve,  the  second 
with  that  at  the  heathen,  the  third  with  that  at  Israel.  With 
the  close  of  this  proper  song  of  praise  the  train  arrives  at  the 
gate,  and  the  praise  passes  over  into  wishes,  ver.  19-23.  Thus 
the  third  strophe  as  the  provisionally  concluding  one,  might 
be  somewhat  shorter. 

(Choir.) 
1  Thank  Jahve,  because  He  is  good/ 

because  His  grace  is  for  ever ! 
therefore  let  Israel  speak  : 

because  His  grace  is  for  ever  • 
therefore  let  Ahron^s  house  speak  : 

because  His  grace  is  for  ever  ; 

therefore  let  all  fearers  of  Jahve  speak  : 

because  His  grace  is  for  ever  ! 

(Choir- leader.) 
1. 

5  Out  of  distress  I  cried  to  Jah : 

with  deliverance  Jah  heard  me ; 
Jahve  is  mine,  I  fear  not ; 

what  shall  men  do  to  me  ? 
I  have  Jahve  among  my  helpers ; 

so  shall  I  calmly  behold  my  haters  ! 
but  better  is  it  to  hope  in  Jahve 

than  to  trust  in  men  j 
but  better  is  it  to  hope  in  Jahve 

tban  to  trust  in  mighty  ones. 

2. 
10  The  heathen  all  surrounded  mc  : 

ilirough  JahvS's  name  yea  !  I  ward  them  of! 
surrounded,  yea  encircled  me  : 

through  Jahve' s  name  yea\'  I  ivard  them  of! 


SONGS  OF  RESTORED  JERUSALEM.  17'J 

surrouiuled  mc  like  bees, 

are  quenched  like  fire  of  thorns  ; 
through  Jahve's  name  yea  !  I  ward  them  off. — 
Thou  indeed  didst  thrust  me  that  I  might  fall ; 

but  Jahve  helped  me  up ; 
my  praise  and  song  is  Jah  ! 

for  He  became  salvation  to  me  ! 

3. 
Hark  !  jubilation  and  victory  15 

in  the  tents  of  the  righteous  : 
the  right  hand  of  Jahve  puts  forth  pov?er  ! 
the  right  hand  of  Jahve  is  highly  exalted, 

the  right  hand  of  Jahve  puts  forth  power. 
I  shall  not  die,  but  live, 

ever  tell  the  Heeds  of  Jah  ; 
Jah  has  indeed  sorely  chastised  me ; 

but?  not  given  me  up  to  death. 

4. 

Open  to  me  the  gates  of  gracious-right, 

that  I  may  go  in  and  thank  Jah  ! 
Jahve's  is  this  gate  :  20 

Righteous  men  go  in  ; 
1  will  thank  Thee  that  Thou  hearest  me, 

and  hast  become  to  me  salvation  ! 
The  stone,  rejected  by  the  master-builders, 

has  now  become  the  corner-stone, 
by  Jahve's  power  this  came  to  pass ; 

that  appears  to  us  wonderful, 

(The  Congregation.) 

This  is  the  day  which  God  has  made  : 
exult  we  and  rejoici>  in  Iliui  ! 

12  * 


180  SONGS  OF  RESTORED  JERUSALEM. 

25          O  give  us,  Jalive  !  give  us  help  ! 

0  Jahve  !  give  us,  we  pray,  prosperity  ! 

(High-Priest.) 
Blessed  be  he  who  comes  in  Jahve's  name  ! 

we  then  bless  you  out  of  Jahve's  house  ! 
God  is  Jahve ;  and  He  gave  us  light : 
bind  then  the  feast  with  cords, 
to  the  altar's  horns  ! 

(Choir-leader.) 
My  God  art  Thou  :  I  thank  Thee, 
my  God,  I  exalt  Thee  ! 

(Choir.) 
Thank  Jahve,  because  He  is  good, 
because  His  grace  is  for  ever. 

Ver,  1. — A  saying  of  older  date,  here  and  in  many  still  later 
songs,  just  as  in  Jer.  xxxiii.  11,  taken  from  a  standing  temple- 
Avord ;  its  beginnings,  see  in  lii.  11.  This  saying  all  in  the 
congregation  are  now  to  repeat,  so  that  it  three  times  resounds, 
vv.  2-4.  The  fearers  of  Jahve  must,  because  the}^  are  dis- 
tinguished from  Israel  and  the  priests,  be  necessarily  the 
proselytes  of  that  time  who  attached  themselves  more  closely 
to  Israel  (Isa.  xiv.  1,  2);  so  in  cxv.  9-13,  cxxxv.  19-20,  and 
the  ae/36fMevoi  rov  %e6v  in  the  New  Testament ;  otherwise 
when  they  stand  alone  and  in  general,  Ps.  xxii.  24  sqq. — 
Ver.  10.  ''S  appears  here  in  a  position  like  cxxviii.  2;  Db"'DS, 
/  make  tliat  they  (jive  way,  Ixx.  correctly  rjixvvdfji7}v  avTov<i. 
— Ver.  12:  like  hecs,  i.e.,  wild  ones,  Ex.  xxiii.  28;  but  the 
sting  of  their  persecuting  wrath  was  destroyed  as  quickly  ns 
tliorn-stnlks  burn  in  the  fire,  Eccles.  vii.  G.  Ver.  14  and  28 
from  Ex.  xv.  2,  1.  — The  sense  of  ver.  19  is  quit(>  as  that  in  the 
hymn,  B.  -les.  xxvi.  2.  Ver.  22,  the  proverbial  phrase  is  clear 
enough  from  vv.    10-18,   21  :    the  smnll,    contem])tib]e    Israel 


SONGS  OF  RESTORED  JERUSALEM.  181 

which  the  heathen  hud  ah-eady  utterly  rejected  aud  desired  ty 
destroy  as  useless,  has  become  nevertheless  the  foundation  and 
coruer-stoue  of  the  building  of  the  true  kingdom  of  God,  yea, 
is  now  recognized  and  prized  as  such.  The  poet  may  have 
Isa.  xxviii.  1(3  before  his  mind. — This  is  the  day,  etc.,  ver,  24 
can  only  be  said  of  a  feast-day,  fixed  aud  constant  by  ancient 
sanctity.  Ver.  29  :  bind  the  feast,  i.e.,  the  festive  sacriiice 
(Ex.  xxiii.  18,  Mai.  ii  3)  with  cords,  that  it  may  not  escape 
during  the  saci'ed  function,  and  so  lift  it  up  till- it  comes  to  the 
horns  of  the  altar,  above  on  the  altar.  Comp.  the  like  in  the 
Vishnu-Far.,  p.  31,  9  ;  60,  11. 

Ps.  cxv.  is  a  new  Temple-song,  to  bo  sung  alternately  by 
congregation  and  priest.  Its  cnitciits  are  properly  only  a 
further  development  of  the  short  prayer  for  help,  cxviii.  25. 
We  know  that  the  new  community  had  from  the  very  beginning 
a  hard  situation,  due  to  the  envy  of  neighbours.  Thus  the 
congregation  here  prays  for  Divine  help ;  but  not  for  their  own 
sake,  a  human  frail  community,  but  for  the  sake  of  Divine 
truth  and  religion  they  px'ay  for  victory  and  honour ;  because 
heathenism,  as  it  is  here  depicted  in  all  its  folly  in  strong- 
colours,  cannot  subsist  upon  the  earth  ;  and  only  in  so  far  can 
the  priest  promise  blessing  from  Jahve  to  the  suppliants. 

The  main-song,  vv.  1-11,  breaks  up  into  three  strophes  each 
of  four  verses,  also  quite  similarly  to  Ps.  cxviii.,  so  that  the 
first  glances  at  Jahve,  the  second  at  the  idols,  the  third  at 
Israel.  If  the  first  has  only  seven  members,  that  can  only  be 
accidental  here. 

(The  Congregation.) 

1. 
Not  to  us,  O  Jahve,  not  tu  us,  1 

but  to  Thy  name  give  hunuiir 
for  Thy  grace  and  truth's  sake  ! 
why  should  Gentiles  say: 

"  where  then  is  their  God  i" 


182  SONGS  OF  RESTORED  JERUSALEM. 

for  our  God  is  in  the  heaven, 

all  that  He  wills,  Ho  executes. 


Their  images — are  silver  and  gold, 

work  of  men's  hands  ; 
5  have  mouth — and  speak  not, 

have  eyes — and  see  not ;    ' 
have  ears — and  hear  not, 

have  noses — and  smell  not ; 
their  hands — nevertheless  they  feel  not, 

their  feet — nevertheless  they  walk  not, 
and  they  sound  not  with  their  throat. 

3. 

Like  them  be  their  makers, 

every  one  who  trusts  in  them  ! 
Israel,  trust  in  Jahve  ! 

their  help  and  their  shield  is  He  ; 
10  Ahron's  house,  trust  in  Jahve  ! 

their  help  and  their  shield  is  He  ! 
Ye  fearers  of  Jahve  trust  in  Jahve  ! 

their  help  and  their  shield  is  He. 

(High  Priest.) 

Jahve  has  been  mindful  of  us ;  will  bless, 
bless  will  He  Israel's  house, 
bless  Ahron's  house, 
bless  will  He  Jahve's  fearers, 

both  the  small  and  the  great. 
Jahve  will  increase  you, 
you  and  your  sons  ; 
15  be  blessed  of  Jahve, 

the  Creator  of  heaven  and  of  earth  ! 


SUNOS  OF  RESTOlLI'W  JERUSALEM.  l83 

(The  Congregation.) 
The  heaven  is  for  Jahve  heaven, 

but  the  earth  He  gave  to  the  children  of  men ; 
the  dead  praise  not  Jah, 

none  who  go  into  stiUness  : 
but  we — we  bless  Jah, 

henceforth  even  unto  eternity ! 

Ver.  3  is  a  proposition  of  state  §  341  a.  The  counterpart  of 
the  heavenly  =  spiritual,  living  God  follows,  vv.  4-7,  in  a  long 
description  which,  because  of  its  sharpness,  serves  always  as  a 
pattern  to  later  writers.  In  other  respects,  the  sense  was 
already  given  in  Isa.  xl. — xlviii.  Ver.  15  after  cxxxiv.  3, 
vcr.  18  after  cxxi.  8.  The  earth  he  has  given  to  men,  ver.  16, 
that  they  may  know  and  praise  him  upon  it ;  and  this  will  we 
do,  so  long  as  it  is  day ;  ver.  17  after  vi.  G,  xciv.  17. 

A  peculiar  phenomenon  in  these  two  songs  is  the  recurrence 
three  or  four  times  of  the  same  second  verse-member  as  a  half 
returu-verse,cxviii.  1-4, 10-12,  cxv.  9-11.  Accordmgto  what  has 
been  explained  concerning  this  (I.,  pp.  199  sqq.,  Dichter  desA.  B), 
it  cannot  be  doubted  that  it  was  always  only  a  pithy  saying, 
to  be  intoned  by  the  whole  congregation  or  by  stronger  voices, 
which  formed  this  refrain.  Hence  also  is  explained  how  in 
cxv.  9-1  i  the  whole  tenor  of  the  language  in  the  half  recurrent 
verse  may  be  quite  different,  even  though  the  subject  is  the 
same. — Still  further  is  this  extended  through  the  whole  song, 
Ps.  cxxxvi. 

In  conjunction  with  this  elevation  of  the  time  in  public 
matters,  the  purely  personal  feelings  of  expository  songs  also 
breathe  a  perfectly  peculiar  lofty,  joyous  spirit,  as  if  at  that  time 
every  man  among  the  people  had  felt  lifted  above  himself. 
Pss.  cxvi.  and  cxxxviii.  show  this;  they  belong  to  the  finest 
monuments  of  this  period. — \n   Ps,   cxvi.   we   see  a  poet  in 


184  SONOS  OF  RESTORED  JERUSALEM. 

misfortune  and  confinement  (vv.  10,  16)  far  from  Jeiusalem 
and  the  already  renewed  temple,  vv.  17-19.  But  praying  for 
grace  and  deliverance  he  is  in  such  wise  impressed  by  the 
feeling  of  great  Divine  benefits  in  the  past,  that  his  suppliant 
song  becomes  more  like  a  thank-song,  full  of  high  faith  and 
noble  spirit.  According  to  custom,  the  poet  prays  to  Him 
whose  help  he  knows,  w.  1-6;  may  even  now  rest  return  iu 
faith  on  Him,  who  has  delivered  out  of  greater  dangers  I 
Vv.  7-10;  He,  who  alone  is  to  be  trusted,  whose  inexhaustible 
grace  is  only  worthily  praised  by  serene  acceptance  of  His 
benefits  and  loud  praise, — He  is  indeed  willingly  the  Redeemer 
of  His  godly  ones,  vv,  11-15.  In  this  sense,  therefore,  with 
this  hope  and  these  promises,  the  now  necessary  prayer  at 
last  pours  forth,  vv.  16-19. — Rarely  do  prayer  and  thanks  to 
God  meet  with  such  wonderful  intensity  as  in  this  noble  song; 
Ps.  xl.  remains,  precisely  in  respect  of  this  intensity  and  this 
glorious  interfusion  of  all  feelings,  even  the  most  opposite,  far 
behind  this  song.  In  this  sacred  glow  simply  a  clear  stream 
of  thanksgiving  might  be  found,  were  not  other  reasons  adverse 
to  this. 

The  structure  of  this  song  appears  not  thoroughly  clear. 
But  as  vv.  7-10  and  vv.  16-19  manifestly  form  two  self-included 
and  mutually  correspondent  strophes,  each  of  nine  verse- 
members,  we  expect  also  in  the  two  others  a  similar  relation. 
After  ver.  11  the  language  manifestly  sounds  very  abrupt  and 
incomplete,  so  that  we  may  conjecture  that  three  members  have 
fallen  away,  and  the  first  strophe  in  the  two  groat  halves  of  the 
song  probably  consisted  of  13  members.  The  relation  then  of 
the  two  double  strophes  is  similar  to  that,  e.g.,  in  Hizqia's 
song,'  I.  pp.  161  sqq.  Dichter  des  A.  B. — The  division  of  the 
song  into  two  in  the  LXX  (feefore  ver.  10)  is  groundless. 

1  a. 

1  1  am  glad  that  Jahve  hears 

the  loud  words  of  my  supplication ; 


SONQS  OF  RESTORED  JERUSAilEil.  165 

Ho  verily  bent  to  me  His  e;ir, 

and  as  long  as  I  live,  I  will  call. 
Death-nets  have  surrounded  me, 
pains  of  hell  seized  me, 

distress  I  meet  and  trouble  : 
I  call  on  Jahve's  name, 

"  0  deliver,  I  pray,  Jahve,  my  soul !" 
"  gracious  is  Jahve  and  righteous, 

pitiful  our  God ; 
Jahve  protects  the  inexperienced;"  5 

wretched  was  I — and  lie  helps  me  ! 

16. 

0  soul,  return  to  Thy  rest, 

for  Jahve  hath  done  well  to  thee  ! 
Verily  thou  hast  freed  my  soul  from  death, 
my  eyes  from  tears, 

from  stumbling  my  foot : 

1  will  walk  before  God 

in  the  lands  of  the  living. 
I  have  faith,  when  I  say  :  10 

"  unhappy  was  I,  greatly." 

2  a. 
Indeed  in  my  distress  I  have  bethought  myself 
that  all  men  lie. 

*  *  * 

How  shall  I  thank  Jahve 

for  all  the  good  that  He  has  done  me  ? — 
The  cup  of  salvation  I  take 

and  call  on  Jahve's  name, 
my  vows  I  pay  to  Jahve, 

yea,  before  all  His  people  ! 
In  Jahve's  eyes  is  dear  15 

death  tor  His  saints. 


ISG  SONOS  OF  RESTORED  JERUSALEM. 

2  h. 

O  Jalive  !  truly  tliy  slave  am  I, 

I  am  thy  slave^  son  of  Thy  maid  : 
Thou  loosest  my  fetters  ! 
To  Thee  will  I  ofiFer  sacrifices  of  thanksgiving, 

calling  upon  Jahve's  name  ; 
pay  my  vows  to  Jahve 

O  truly  !  before  all  His  people — 
in  the  courts  of  the  house  of  Jahve, 

in  the  midst  of  thee,  Jerusalem  ! 

Ver.  3  is  a  protasis  to  ver.  4,  not  according  to  its  tenor,  but 
to  that  of  the  second  proposition  (§  357  b)  ;  the  images  from 
xviii.  5.  But  the  apodosis  thus  begun  in  ver.  4  is — according 
to  its  most  powerful  sense — first  completed  ver,  6  h, — the  words 
vv.  b,  6  a  only  repeating  something  which  in  such  cases  the  poet 
spoke  before  God. — Vv.  8,  9,  14.  Plainly  recollections  from 
Ivi.  12  ;  like  cxviii.  6,  from  Ivi.  12.  In  the  probation  of  the  exile 
he  has  learned  to  believe  on  Jahve,  experiencing  how  vain  it  is  to 
trust  in  men  and  not  in  Jahve,  even  if  all  men  stood  on  the  one 
side,  on  the  other  Jahve  alone,  ver.  10. — Ver.  1 1  from  xxxi.  23. 
The  best  thanks  are  according  to  ver.  13, — serenely  taking  the 
cup  of  manifold  salvation  (xvi.  5)  to  praise  the  dispenser.  On 
ver.  15  comp.  Ixxii.  14. — ■'^nfDr',  ver.  16,  can  only  as  prccative 
express  certain  hope,  §223  a.  The  ^^'^  m!J~iS^  yer.  9,  is 
(§  270  c)  formed  from  n  V^'- 

Ps.  cxxxviii.  now  presents  itself  as  the  thank-song  promised 
in  the  preceding  song,  and  is  perfectly  similar  to  it  in  thought, 
only  the  style  is  more  elaborate.  After  the  first  outburst  of 
thanks,  w.  1-3,  follows  a  demand  upon  all  kings  of  the  earth 
along  with  the  poet  himself  to  know  and  praise  God,  as  if  one 
spake  thus  out  of  their  midst,  vv.  4-6 ;  ^finally  confidence  and 
prayer  for  the  future,  vv.  7,  8. 


SONOS  OF  RKSTOHED  JERUSALEM.  187 

l^he  verse-structure  is  manifestly  governed  by  the  pre- 
dominance of  long  lines,  such  being  peculiarly  adapted  for  a 
thank-song.  The  three  strophes  into  which  the  song  is  thus 
divided,  have  each  G  to  7  members.  But  the  poet  of  Pss. 
cxviii.,  cxv.,  is  disclosed  by  the  fact  also  that  in  the  first 
strophe  he  begins  with  Jahve,  but  in  the  second  proceeds  to 
think  of  the  heathen,  only  that  he  as  prince  here  immediately 
speaks  of  their  princes.  Looking  at  the  lofty  character  of  the 
thoughts,  and  the  proud  tenor  of  the  whole  song,  we  might 
possibly  think  if  not  of  David,  yet  of  one  of  the  earlier  kings 
of  Juda  as  the  poet,  did  not  the  glance  at  the  actual  conversion 
of  the  heathen  princes  and  other  traces  in  the  stylQ  and  stamp 
of  the  language  lead  us  only  to  think  of  Zerubabel.  Then  the 
historical  matter  which  lies  at  the  basis  of  these  two  songs, 
may  very  well  be  found  in  the  relations  touched  on  in  the 
B.  Zakh.  iii.,  iv. 

1. 
Thank  I  Thee  with  my  whole  heart,  1 

in  the  sight  of  God  I  play  to  Thee  ! 
worship  at  Thy  holy  Temple  and  thank  Thy  name 
because  of  Thy  grace  and  faithfulness, 
that  Thou  over  all  Thy  name  hast  glorified  Thy  word. 
When  I  cried.  Thou  didst  hear  me, 

makest  me  proud  in  my  strong  soul. 

2. 
Let  all  earth's  kings  thank  Thee,  0  Jahve, 

that  they  heard  thy  mouth's  words  ! 
let  them  sing  of  Jahve's  ways,  5 

that  very  great  is  Jahve's  power  ! 
for  exalted  is  Jahve,  beholding  the  lowly, 

but  the  proud  He  knows  from  afar. 

3. 

If  1  go  amidst  distress.  Thou  wilt  revive  me, 

against  the  wi-ath  of  foes  lift  up  Thine  hand, 


1S8  80N0S  OF  RESTORED  JERUSALEM. 

and  help  me  witli  Thy  rig-lit  hand  ! 
Jahve  will  work  for  me ; 

Jahve,  Thy  grace  is  eternal ! 
Thy  handiwork — 0  leave  it  not ! 

Li  the  siijlit  of  God,  ver.  1,  i.e.,  immediately  at  the  Temple, 
as  the  similar  phrase.  Gen.  iv.  14,  16.  The  words  ^2  """ittS  73 
^V^^  "^5  that  Thou  didst  hear  all  the  ivords  of  my  month, 
which  the  LXX  have  at  the  end  of  ver.  1,  would  in  themselves 
well  suit  the  connexion,  because  they  only  prepare  for  the  last 
number  of  ver.  2.  Ver.  2  :  over  all  Thy  name,  over  all  that 
was  hitherto  known  and  promised  of  Jahve;  for  the  name 
expresses  the  known  attributes.  The  words  ^2?  "^12?232,  ver.  3, 
are  best  connected  as  a  subordinate  proposition  of  state,  so  that 
in  my  soul  is  strength,  spirit!  (otherwise  than  Ixxi.  7.)  The 
"^3  must  (w.  4  and  5)  introduce  the  contents  of  the  song-  of 
praise  to  be  sung  by  the  king :  for  (ver.  6)  through  Jahve's 
doctrine  they  learn  to  know  and  repent  their  perverse  pride. 
Here  plainly  Isa.  Ivii.  15  sounds  through;  and  the  regard  to 
the  heathen  kingdom  and  kings  to  be  converted  pervades 
many  oracles  of  the  time,  comp.  also  xlvii.  10,  Ixviii.  33,  but 
nowhere  in  such  a  way  as  here.  Yer.  7  c  as  xvii.  13,  14,  Ix.  7. 
— Ver.  8  again  after  Ivii.  3.  The  ''WV'D  may  (§  213  e)  be  the 
singular  number,  and  this  better  suits  according  to  Ps.  xc.  1  7. 

We  place  here  the  eight  songs 

(103-111)  Pss.  xcii.,  xciii.,  xcv. — c, 
which  we  ascribe  to  the  poet  more  closely  described  above,  pp. 
124  sqq.,  and  which  manifestly  all  belong,  to  the  first  years 
after  the' new  foundation  of  Jerusalem;  but  we  expect  already 
from  Pbs.  Ixxvii.,  xciv.,  the  noUle  way  in  which  this  poet,  freed 
from  his  earlier  doubts,  will  thank  God. 

Ps.  xcii.  is  spoken  by  the  poet,  after  full  triumph  over  the 
nearest    dangers    of    that   time,    in    ])ure   joy    and    gratitude, 


SONOS  OF  RESTORED  JERUSALEM.  189 

sliarnig  the  new  prosperity  of  the  whole  people  and  in  Uic 
sound  of  the  temple-poetry, — yet  simply  from  his  own  heart. 
It  has  three  progressive  strophes  :  the  first  merely  introduces 
the  song,  vv.  2-4,  the  second  gives  the  praise  of  Jahve's 
operation  in  the  present,  clear  only  to  the  faithful,  vv.  5-9, 
the  third  still  more  eloquently  depicts  the  victory  of  the  just 
on  the  overthrow  of  the  wicked, — growing  high  like  the  palm, 
because  he  stands  founded  in  the  sanctuary,  and  increases  by 
holiness,  ever  serene,  mighty,  and  prepared  for  the  praise  of 
Jahve,  vv.  10-16. 

According  to  I.  p.  194,  Dichfer  des  A.  B.,  the  ancient  style 
of  a  song  of  joy  once  more  here  recurs,  with  strophes  of 
increasing  length. 

1. 
Beautiful  is  it  to  thank  Jahve,  2 

and  to  play  to  Thy  name,  Highest ! 
early  to  tell  of  Thy  grace, 

and  by  night  Thy  faithfulness  ; 
to  the  ten-stringed,  to  the  harp, 

to  the  artistic  play  with  the  cither  ! 

2. 
For  glad  in  Thy  work,  Jahve,  Thou  madest  me,  5 

over  Thy  handiworks  I  rejoice. 
How  great  are,  0  Jahve,  Thy  deeds, 

unfathomable  Thy  plans  ! 
unreason  understands  not, 

and  the  fool  comprehends  this  not. 
If  the  wicked  were  green  as  the  grass, 
and  all  evil-doers  blossomed — 
it  was  to  be  destroyed  uttei-ly. 
P)ut  Tliou  art  exulted  for  evt-r,  Jahve  ! 

3. 
For  see.  Thine  enemies,  Jahve,  10 

for  see.  Thine  eneniics  perish  ; 


100  SONGS  OP  RESTORED  JERUSALEM. 

all  evil-doers  are  scattered  : 
and  like  buffixloes  Thou  didst  raise  high  my  horn, 

fresh  oil  I  drop  ; 
calmly  looked  mine  eye  upon  my  lyers-in-wait, 

mine  ear  heard  of  wicked  adversaries. 
15         The  righteous  like  the  palm-tree  is  verdaiit_, 

grows  like  cedars  on  Lebanon ; 
well  planted  in  Jahve's  house, 

in  the  courts  of  our  God  flourishing, 
they  will  still  sprout  in  age, 

be  fresh  and  full  of  sap  : 
to  praise  Jahve  that  he  is  upright, 

He  my  rock  in  whom  there  is  no  unrighteousness  ! 

Ver.  2  is  as  cxlvii.  1,  cxxxv.  3,  a  transformation  of  the 
saying,  cxviii.  1.  Ver.  8  quite  as  Ixxiii.  19,  xciv.  13.  Vv.  13-16 
after  lii.  10,  11,  comp.  with  Klausen^s  ^neas  und  die  Pena'en, 
II.  p.  644.  The  conclusion,  ver,  16,  strong  as  the  conclusion 
Ps.  Ixx.  iii. 

But  higher  does  the  poet's  thank-song  rise  in  the  following 
seven  pieces  in  praise  of  Jahve  in  the  whole  community  and 
on  its  behalf ;  and  the  words  of  jubilation  which  sounded  first 
in  the  mouth  of  the  Great  Unknown,  B.  Jes.  xl. — Ixvi.  here 
now  find  their  nearest  and  loudest  echo  in  the  mouth  of  the 
great  new  community.  It  .now  appeared  as  if  Jahve  for  the  first 
time,  sublime  and  manifested  as  was  desired,  again  ruled  from 
out  of  Sion  for  the  spread  of  the  true  religion ;  and  the  new 
community  could,  after  the  old  jubilee  songs,  sing  truly  nciv 
songs  o£  thanksgiving,  xcvi.  1,  xcviii.  1,  comp.  xl.  4,  Isa. 
xlii.  10,  Pss.  ciii.  5,  cxliv.  9,  cxlix.  1,  xxxiii.  3. — We  see  here 
in  the  first  instance  three  songs  of  praise  on  the  thus  founded, 
thus  ever  enduring  rule  of  Jahve ;  the  two  first  turn  in  the  last 
strophe  to  exultation.  P&.  xciii.  is  the  shortest  and  finest :  it 
breaks  like  most  of  these  songs  into  three  winged  strophes, 


SONQS  OF  RESTORED  JERUSALEM.  101 

but  nowhere  are  they  so  winged  as  here.  Each  contains  only, 
two  verses  but  each  with  three  members,  the  last  only  one  verse. 
In  the  first  are  now  found  only  five  members,  but  probably  one 
has  here  fallen  out,  just  as  the  LXX  omit  ver.  3 


'  c. 


1. 
Jahve  rules,  adorned  with  majesty,  1 

might-adorned, —  girded,  Jahve  : 
and  the  world  without  trembling  stands  fast. 
Of  old  Thy  throne  is  firm  : 
Thou  art  from  eternity. 

2. 

High  raised  floods,  Jahve  ! 

high  the  floods  their  voices  ; 
high  their  reaping  raise  the  floods  : 
more  than  many  waters'  voices, 

more  magnificent  than  sea-breakers, 
in  the  height  is  Jahve  magnificent. 

3. 
Right  faithful  are  Thy  testimonies ;  5 

thy  house  holiness  becometh, 
Jahve,  for  endless  time  ! 

Ver.  4  c  alludes  to  the  thunder,  which  in  the  height  still 
more  sublimely  sounds  than  the  most  stormy  roaring  upon 
earth  :  so  does  God  quell  the  unrest  here  below.  So  after 
xlvi.  4,  Ixxvi.  9. — Ver.  5.  Testimonies  are  sacred  assurances, 
oracles  and  laws,  like  those  in  the  Pentateuch. 

In  Ps.  xcvii.  the  primary  thought  falls  into  four  similar 
strophes,  each  of  three  ordinary  verses,  while  the  lano-uao-e 
becomes  only  somewhat  more  excited  in  the  beginning  of  the 
third  and  fourth,  vv.  7,  8,  10.     For  the  historical  reason  of  the 


192  SONOS  OF  RESTORED  JERUSALEM. 

joy  comes  out  more  strongly  with  each  of  the  three  first 
strophes  ;  but  while  the  third  at  the  beginning  turns 
vivaciously  towards  the  heathen,  the  language  in  the  last 
collects  itself  the  more  into  simple  exhortation  to  Israel. 

1. 
1  Jahve  rules  !   the  earth  exults, 

many  coasts  rejoice  ! 
clouds  are  about  him  and  rain-darkess, 

right  and  truth  his  throne's  foundation. 
Before  him  goes  fire, 

scorching  His  oppressors  round  about. 

2. 
His  flashes  lightened  through  the  land  : 
seeing  it  the  earth  trembled  ; 
5  mountains  melted  like  wax  before  Jahve, 

before  the  Lord  of  the  whole  earth  ; 
the  heaven  makes  known  His  right, 

That  all  peoples  see  his  splendour  ! 

3. 
"    "  Let  all  image-worshippers  blush,  who  boasted  of  idols ! 
do  homage  to  Him,  all  ye  gods  \" 
Hearing  this  Sion  rejoices,  Jordan's  daughters  exult, 

— because  of  Thy  judgments,  Jahve  ! 
For  Thou,  Jahve,  art  higher  than  all  the  earth, 
greatly  exalted  above  all  gods. 

4. 

10         Jahvc's  friends,  hate  evil  ! 

He  keeps  the  souls  of  Hislaeioved,  will  snatch  them 
from  the  wicked's  hand. 
Light  is  scattered  f^r  the  pious, 
joy  for  the  heart-upright ; 
rejoice,  ye  righteous,  in  Jahve, 
thank  His  holy  fame  ! 


SONOS  OF  RESTORED  JERUSALEM.  193 

Ver.  I  from  Isa.  xlii.  10,  12,  li.  5.  Vv.  2,  3,  0  from  1.  3-G., 
Ver.  8  from  xlviii.  12.  Ver.  9  as  xlvii.  10.  Ver.  4  as  Ixxvii.  19. 
Particularly  noteworthy  in  ver.  7  is  the  connexion  of  the 
thought,  B.  Jes.  xliv.  9-11  and  Ps.  xxix.  1,  2,  as  if  the  time 
had  now  come  when  both  the  idol- worshippers  are  ashamed  and 
the  highest  angels  themselves  must  most  deeply  do  homage  to 
God;  because  He  at  once  on  both  sides  preserved  in  the 
highest  degree  His  tnith.  Such  heavenly  words  sounded  long 
ago  :  the  more  intensely  does  the  congregation  now  rejoice, 
ver.  8. 

Ps.  xcix.  praises  the  power  before  which  again  all  must  bow, 
— the  justice  and  the  revelation  of  Jahve — in  three  strophes, 
in  such  a  way  that  at  the  end  of  each  the  exhortation  to  praise 
recurs,  and  each  ends  with  a  holy  !  Each  contains  with  this 
conclusion  six,  but  the  last  twice  as  many  members.  Comp.  I., 
p.  199,  Bichter  des  A.  B.,  and  above,  p.  18.  Pre-eminently 
important  is  here  only  the  glance  at  the  exalted  ancient  foun- 
dations of  the  community, — which  fills  the  last  large  doubled 
strophe. 

1. 
Jahve  rules  :  peoples  tremble  ;  1 

He  who  is  thi'oned  on  Cherubs :  the  earth  trembles. 
Jahve  is  great  in  Sion, 

lofty  He  over  all  the  peoples. — 
Praise  be  to  Thy  name,  great  and  sublime  : 
hohj  i.s  He  ! 

2. 

And  to  the  fame  of  the  king  who  loveth  right ! 
Thou  hast  founded  equity  ; 
right  and  truth  in  Jakob  Thoxi  protectest ! — 
Highly  exalt  Jahve  our  God,  5 

do  homage  at  the  footstool  of  His  feet : 
holy  is  He ! 
VOT..  II.  13 


194  SONGS  OF  RESTORED  JERUSALEBI. 

3. 

Moses,  Ahron  were  priests  to  Him, 
Samuel,  callers  upon  His  name  : 
they  cried  to  Jahve  and  He  heard ; 
spake  in  pillar  of  cloud  to  them. 
His  testimonies  they  kept, 
and  the  ordinance  which  He  gave  them ; 
Jahve,  our  God,  Thou  heardest  them, 
wert  to  them  a  pardoning  God, 
and  an  avenger  of  their  deeds  !  — 
Highly  exalt  Jahve,  our  God, 

do  homage  to  His  holy  mountain  : 
holy  in  truth  is  Jahve  our  God  ! 

The  beginning  of  ver.  4  is,  in  spite  of  the  new  strophe, — for 
the  strophes  are  very  small  in  their  structure — interwoven 
with  the  end  of  the  preceding,  comp.  Ixxx.  15,  16,  Eev.  xix.  3. 
Ver.  2  after  Ixxvi.  2.     Ver.  5  h  after  Isa.  Ixvi.  1. 

Pss.  xcvi.  and  xcviii.  are  most  general  songs  of  praise  to 
Jahve,  the  wondrous  Saviour  in  the  past,  the  mighty  Ruler  in 
the  present,  the  great  universal  Judge  in  the  future,  to  whose 
pi-aise  Israel,  the  heathen,  the  whole  world  are  summoned. 
Thus  in  a  twofold  point  of  view  three  strophes,  since  the 
wondrous  past  must  refer  peculiarly  to  Israel,  the  present  also 
to  the  other  peoples,  the  future  to  the  whole  world. — The  build 
of  the  strophes  is  plainly  founded  uniformly  on  four  verses,  for 
ver.  13  is  better  broken  up  into  two.  The  words,  vv.  5,  6  are 
however  probably  inserted  here  from  another  similar  song. 

1. 

1  Sing  to  Jahve  a  new" song  ! 

sing  to  Jahve  all  the  earth  ! 
sing  to  Jahve,  bless  His  name  ! 

gladly  tell  day  by  day  His  salv\'ition  ! 


SONGS  OP  llESTOHKD  JERUSALEM.  H)5 

iunong  tlie  heathen  relate  His  splendour, 

among  all  the  peoples  His  wonders  ! 
For  very  great  and  sublime  is  Jahve, 

fearful  above  all  gods  He. 
[For  the  peoples'  gods  are  all  idols  !  5 

but  Jahv6  the  heaven's  Creator  ; 
splendour  and  pomp  is  before  Him, 

power  and-  beauty  in  His  sanctuary] . 


Give  to  Jahve,  ye  hosts  of  the  heathen, 

give  to  Jahve  honour  and  praise  ! 
give  to  Jahve  His  name's  honour, 

take  sacrifices,  come  to  His  courts  ! 
do  homage  to  Jahve  in  holy  attire, 

tremble  before  Him,  all  the  earth  ! 
say  among  the  heathen  :  Jahve  rules,  10 

and  the  world  stands  without  trembling  ; 
He  will  judge  peoples  equitably  ! 

3. 

Let  the  heaven  rejoice  and  the  earth  exult, 

sea  roar  and  its  fulness ! 
field  makes  merry  and  all  that  is  in  it, 

all  forest  trees  then  jubilate 
before  Jahve,  that  He  comes, 

that  He  comes  to  judge  the  earth, 
to  judge  according  to  right  the  world, 

peoples  according  to  His  truth  ! 

The  ^1;?  is,  ver.  1:^,  explained  of  the  future  world-judgmont. 
At  the  foundation  of  the  whole  song  lie  very  strongly  Ps.  xxix. 
and  Isa.  xl.  sqq.  Ver.  10  as  xciii.  1  ;  the  strong  figures  ver.  12, 
as  also  xcviii.  8  from  B.  Jos.  Iv.  12. 

13  * 


196  SONGS  OF  RESTORED  JERUSALEM. 

Ps.  xcviii.  presents  itself  merely  as  a  shorter  alternative  of 
the  former ;  the  strophes  are  here  simplified  to  three  verses. 

1. 

1  Sing  to  Jahve  a  new  song,  because  he  did  wonders. 

His  right  hand  and  His  holy  arm  helped  Him ! 
Jahve  has  made  known  His  salvation, 

clearly  before  the  Gentiles  revealed  His  right ; 
thought  of  His  grace  and  truth  for  Israel ; 

all  earth's  bounds  saw  our  God's  salvation. 

2. 

Exult  before  Jahve,  all  the  earth  ! 

break  out  into  jubilation  and  play, 
5  play  to  Jahve,  with  the  cither, 

with  the  cither  and  loud  play  ! 
with  trumpets,  with  sound  of  horns, 

exult  before  the  King  Jahve  ! 

3. 

Roar  sea  and  its  fulness, 

land  and  they  that  dwell  therein, 
clap  streams  with  the  hand, 

mountains  rejoice  together 
before  Jahve,  that  He  comes  to  judge  the  earth, 
to  judge  according  to  right  the  world, 

peoples  according  to  equity  ! 

On  vv.  3,  4  comp.  above  on  Ps.  xcvi.  12,  13. 

To ,  exhortation  which  in  Pss.  xcvii.'  and  xcix.  was  only 
briefly  united  with  the  thanks,  Ps.  xcv.  now  turns  with 
peculiar  preference.  The  scmg  calls  for  thanks  to  Jahve  as  the 
only  Creator  of  all  in  the  world,  vv.  1-6,  as  the  Trainer  and 
Preserver  of  Israel,  vv.  7-11  ;  this  last  however  only  if  Israel 
itself   is  willing  and  inclined,  not  again  falling  into  the   old 


SONGS  OP  RESTORED  JELUSALEil.  197 

errors,^— but  in  that  case  immediately  and  instantaneously  ; 
hence  with  ver.  7  quick  turn  to  exhortation  from  the  old 
sacred  history. — The  song  has  manifestly  only  two  strophes, 
each  constructed  of  six  verses ;  precisely  where  the  language 
leads  to  the  Ancient  History,  it  is  frequently  suddenly  broken, 
because  its  fulness  is  too  great,  and  the  history  is  known  as  a 
whole  (comp.  Ixxvii.  21,  Ixxxi.  17,  cxiv.  8).  But  in  ver.  7  c  a 
verse-member  is  plainly  wanting. 

1. 

Let  us  jubilate  to  Jahve,  1 

exult  to  the  rock  of  our  salvation ; 
offer  thanks  before  His  countenance, 

exult  with  hymns  to  Him  ! 
A  great  God  is  Jahve  indeed, 

a  great  King  over  all  gods  ! 
He,  in  whose  hand  are  the  earth's  foundations, 

whose  are  the  mountains'  sunny  summits  ; 
His  is  the  sea,  by  Him  created,  5 

His  hands  formed  the  dry  land. 
Come,  do  we  homage  in  humility, 

bow  we  before  Jahve,  our  Creator  ! 

2. 

For  He  alone  is  our  God, 

we  people  of  His  pasture,  flock  of  His  hands, — 
to-day,  if  ye  hearken  to  His  voice ; 
"  have  not  a  hard  heart,  as  at  Meriba, 
as  on  the  day  of  Massa  in  the  desert, 
there  where  your  fathers  tempted  me, 

proved  me,  saw  also  my  deeds  ! 
Forty  years  was  the  race  adverse  t3  mo,  10 

I  thought :  "  people  of  erring  heart  are  they, 
and  they  know  not  my  ways." 
When  I  swore  in  my  anger  : 

"  they  shall  not  come  to  my  rest  !" 


198  SONGS  OF  RESTORED  JERUSALEM. 

Ver.  4,  msyin  prop,  shining  point,  sunny  height,  from 
?]37''=37D\  glitter,  Job  xxii.  26,  Num.  xxiii.  22  (where  it 
signifies  beams,  i.e.,  horns)  ;  LXX  according  to  the  sense 
correctly  v^{rr).  Vv.  8-11  according  to  Ex.  xvii..  Num.  xi.,  xii., 
XX.  8aiv  also  my  doing,  that  is  how  He  gave  to  them — to 
show  His  power  and  the  folly  of  their  doubt — what  they 
prayed  for,  but  at  the  same  time  also  the  punishment  deserved, 
comp,  Ixxviii.  18-31. 

Ps.  c.  is  finally  a  sort  of  brief,  pithy  abstract  from  the  mass 
of  these  noble,  thank  and  victory  songs  of  that  time,  the  more 
serviceable  for  the  ordinary  Temple-song. — But  here  too  are 
separated  two  small  strophes, — the  first  praising  God  as  the 
Creator  of  the  community,  the  second  as  the  ever  gracious  One. 

1. 

1  Shout  aloud  to  Jahve,  all  the  earth  ! 

serve  in  joy  Jahve, 

come  before  Him  with  jubilation  ! 
Know,  that  Jahve  alone  is  God, 
He  has  made  us.  His  we  are, 

we  His  people  and  flock  of  His  pasture  ! 

2. 

Come  with  thanks  to  His  gates, 

hence  with  praise  to  his  courts  ! 
thank  Him  !  bless  His  Name  ! 
5  for  the  Lord  is  good,  eternal  His  grace. 

His  faithfulness  to  all  ages  ! 

Verse  3.  sb  other  mode  of  writing  for  'lb,  although 
IjXX;  Syr.,  have  thereby  been  led  astray ;  the  sense  as  xcv.  7 
in  the  same  poet.  ^ 

112-115.     Psalms  Lxvi. — lxviii.,  xlvji. 
arc   Tcmple-songs  which  we  brinjj-  together  hero   since  they 


SONQS  OF  RESTORED  JERUSALEM.  199 

stand  ■somewhat  closely   together  in  the  secoud   Psalm-book, 
and  belouof  to  these  times. 


Ps.  Ixvii.  is  the  carrying-out  of  the  prima3val  priestly  bless- 
ing, Num.  vi.  24  sqq.,  in  the  form  which  now  seemed  the  most 
suitable.  It  becomes  the  blessing  which  the  congregation  in 
the  Temple  speaks  concerning  itself,  or  rather  which  a  priest, 
including  himself,  speaks  concerning  it.  But  the  retouching 
bears  the  traces  of  the  exalted  time  in  which  it  arose  :  as  in 
many  of  the  songs  and  oracles  (Isa.  xl.-lxvi.)  6f  this  time,  the 
look  and  the  wish  passes  from  Israel  to  all  peoples,  that  all 
through  the  Divine  judgment  may  come  to  knowledge,  as 
though  that  were  the  first  consequence  of  the  blessing  upon 
Israel.  From  the  close,  ver.  7,  it  is  further  clear  that  such 
high  wishes  were  formed  precisely  in  a  time  when  the  new 
settlement  was  snatched  from  imminent  distress  by  an  unex- 
pectedly rich  harvest,  "(therefore  plainly  enough  at  the  time  of 
Haggai,  see  above  on  Ps.  cxxvi.)  and  this  first  blessing  might 
serve  as  pledge  for  the  further  greater  ones. 

Two  strophes  may  be  distinguished  in  the  song,  although 
the  second,  just  as  in  Ps.  c,  is  shorter.  As  the  first  concludes 
with  the  summons  to  the  peoples,  the  second  begins  therewith, 
but  only  through  the  glance  at  the  immediate  condition  of 
Israel  to  return  to  the  beginning. 

1. 

God  be  gracious  to  us,  2 

cause  His  countenance  to  shine  among  us  !  .  * 
that  men  upon  earth  may  know  Thy  way, 

among  all  peoples  thy  deliverance  ! — 
Let  peoples  thank  Thee,  0  God  ! 

Let  all  the  peoples  thank  Thee, 
nations  rejoice  and  jubilate,  5 

that  Thou  judgest  peoples  cquita})ly, 
nations — on  earth  doet  lead  them  !     * 


200  SONGS  OF  RESTORED  JERUSALEM. 

2. 

Let  peoples  thank  Thee,  0  God, 

all  the  peoples  thank  Thee  ! — 
Earth  gives  already  her  fruit : 

God,  our  God,  bless  us ! 
yea,  let  God  bless  us, 

that  all  earth's  bounds  may  fear  him ! 

Ver.  5  sounds  quite  as  xcvi.  11-13,  xcviii.  9,  and  yet  in  the 
stamp  of  the  speech  somewhat  differently. 

Through  all  Temple-songs  of  the  time  a  threefold  feeling  in 
reciprocal  union  runs,  that  of  deliverance  and  power  alone 
through  Jahve  who  glorifies  Sion,  that  of  the  dominion  of  Jahve 
from  out  of  Sion  over  all  lands  and  peoples,  and  that  of  the 
necessity  that  finally  all  must  come  to  the  pure  knowledge  and 
reverence  of  Him ;  they  are  joyous  outbursts  of  the  serene,  far 
forth-looking  mood  in  those  days  of  the  temple  in  the  renewal 
of  its  youth, — a  manifold  and  loud  echo  of  the  great  prophetic 
voice,  Jes.  xl.-lxvi.  But  the  greatest,  most  splendid  and 
artistic  song  among  them  is  Ps.  Ixviii.,  ascending  to  all  indi- 
cations composed  for  the  consecration  of  the  new  temple,  and 
probably  at  that  time  publicly  sung.  It  is  entirely  in  the 
style  of  a  song  not  flowing  from  a  momentary  mood  and  inspi- 
ration, but  with  design  and  much  art  composed  for  a  certain 
object.  This  object  is  the  praise  of  Jahve,  as  the  only  mighty, 
eternal  leader  and  redeemer  of  Israel  as  well  as  of  all  just 
kingdoms  of  the  earth  that  fear  Him, — Who  now  in  splendour 
has  journeyed  to  Sion  through  the  (Babylonian)  desert,  and 
takes  His  seat  in  His  Temple,  His  firm  eeat  as  Ruler  of  the 
whole  dearth,  to  whom  all  kingdoms  of  the  earth  shall  do 
homage  to  tlieir  own  salvation.  While  the  poet  would  sing 
this  praise  not  alone  for  himself  and  in  his  own  name,  but 
would  cause  all  priests  and  laymen  present  at  the  joyous  feast 
of  the  dedication  of  the  Temple  according   to   their  diil'erent 


SONGS  OF  RESTORED  JERUSALEM.  201 

orders  to  take  part  in  it,  the  entire  large  song  is  divided  into, 
suitable  sections  and  alternate  hymns.  As  middle  place  appears 
the  hymn  of  the  Israelites  going  up  to  the  Temple,  of  the 
people  or  the  laymen  in  four  strophes,  probably  in  the  progress 
of  the  train  from  the  four  lay-tribes,  Benjamin,  Juda,  Zebulon 
and  Naftali,  present  according  to  v6r.  28, — to  be  sung  in  order, 
w.  8-24;  introduction  and  conclusion  form  five  other  strophes, 
two  somewhat  shorter  at  the  beginning,  vv.  2-7,  and  three  at 
the  end,  vv.  25-36,  which  therefore  the  divisions.of  the  priests 
sojourning  at  the  temple  and  introducing  and  concluding  the 
feast,  were  to  sing.  The  external  uniformity  of  this  division 
into  strophes  is  clear  from  the  fact  that  a  series  of  four  verses 
here  appears  as  the  ground-measure  of  a  strophe ;  but  this  is 
represented  in  so  manifold  a  way  that  ( 1 )  the  number  of  the 
members  in  the  four  strophes  of  the  main  song  as  of  a  song 
of  joy  is  extended  from  ^  to  10 ;  (2)  each'  of  the  three  strophes 
of  the  more  prophetic  concluding  song  is  built  up  on  the  other 
hand  of  9  members,  but  (3)  the  two  of  the  introductory 
priests'  song  limit  the  measure  to  three  verses  from  a  false 
division  of  the  verse.  That  the  laity  sing  vv,  8-24,  which  give 
a  complete  and  rounded  whole  in  themselves,  is  clear  from  the 
''us''  vv.  20,  21,  while  the  priests  address  Israel  as  a  people, 
ver.  36 ;  the  words  ver.  2,  are  (Num.  x.  35)  priestly. 

But  most  plainly  this  division  is  deduced  from  the  contents 
of  the  whole  song  and  its  parts.  For  the  opening,  proceeding 
from  the  Divine  destruction  of  the  wicked  (Babylonians)  just 
experienced,  especially  summons  to  the  praise  of  Jahvc  as  the 
gracious  Redeemer  of  the  forsaken  and  captive,  as  if  now, 
as  formerly  in  Moses'  time,  Jahve  had  become  the  Redeemer 
of  the  people  and  was  advancing  once  more  through  the  desert 
to  Palestine  as  His  seat  with  noblest  victory,  vv.  2-7.  Now 
follows  as  the  main  part  the  praise  of  Jahve  as  of  the  only 
mighty  and  helpful  one,  who  has  finally  taken  his  seat  in  Sion, 
protecting  for  eternal  times  from  this  centre  His  people, 
vv.  8-24;  and  thus  in   the   first  three  strophes  the  three — in 


202  SONGS  OF  RESTORED  JERUSALEM. 

this  sense — greatest  and  most  noteworthy  incidents  of  the 
ancient  history  are  brought  out.  In  the  first  the  march  of 
Israel  from  Egypt  to  Palestine  and  the  training  of  the  people 
under  Aloses  and  Josua^  in  the  second  the  time  of  the  long 
struggles  for  the  permanent  possession  of  Kanaan  under  the 
Judges,  in  the  third — and  this  is  the  outcome  of  all — the  choice 
of  Sion  to  be  the  holy  seat  under  David  is  sung.  To  this  the 
fourth  and  last  subjoins  the  recent  features  of  that  period, — 
how  Jahve,  thus  mightily  ruling  from  out  of  Sion,  and  even 
saving  from  death,  abides  also  for  all  the  future.  The  three 
closing  strophes  again  to  be  sung  by  the  priests,  give  partly 
retrospective,  partly  prospective  glances :  the  first  looking 
back  on  the  splendid  march  accomplished,  and  appropriately 
celebrating  it ;  the  second  supplicatory  to  Jahve,  and  antici- 
pating that  also  among  the  Gentiles  the  Temple  and  the  religion 
of  Jahve  will  be  highly  esteemed,  the  third  finally  summoning 
all  kingdoms  of  the  earth  to  praise  Jahve  who  rules  from  out 
of  Israel.  Introduction  and  conclusion  therefore  contain 
peculiarly  prophetic  demands  and  anticipations,  the  middle 
piece  the  proper  hymn  of  praise. 

But  it  is  as  if  the  poet  felt  himself  incapable  of  produciug 
so  high  a  song  out  of  his  own  strength ;  for  the  finest  and 
most  powei'ful  passages  in  it  are  like  a  garland  from  older 
songs,  which  we  find  partly  elsewhere  in  the  Old  Testament, 
and  partly  must  assume  to  have  once  existed.  The  whole  is 
rather  finely  composed  of  a  series  of  older  brilliant  passages 
than  a  new  work  and  a  firmly-jointed  structure ;  and  as  many 
older  passages  are  very  abrupt  (probably  as  known  to  the 
singers),  the  explanation  is  often  difficult.  Where  however 
the,  co-operation  of  the  poet — easily  recognizable — is  found, 
then  we  see  everywhere  this  later  time  shine  forth  plainly  in 
the  thoughts  (vv.  5,  7,  21,  33)  and  in  the  language.  Therefore 
whoever  considers  this  twofold  content  and  then  the  whole 
style  of  the  song,  will  not  probably  comfe  to  the  opinion  that 
the  song  springs  from  the  time  of  the  first  dedication  of  the 


SONOS  OF  RESTORED  JERUSALEM.  203 

Temple  under  Solomon,  or  was  earlier  composed  than  thy 
building  of  the  second  Temple.  It  is  also  historically  note- 
worthy that  in  ver.  28  only  four  lay-tribes  are  named  as  going 
to  the  Temple, — and  this  has  no  sense  for  Solomon's  time ; 
and  we  learn  thence  that  already  about  the  year  5IG  B.C.,  not 
merely  Benjamin  and  Juda,  but  also  Zebulon  and  Naftali,  i.e., 
inhabitants  of  Northern  Palestine  or  of  Galilee  betook  them- 
selves to  the  Temple  on  Sion.* 

I.  1. 
When  God  arises,  His  enemies  vanish,  2 

His  haters  flee  before  Him, 
Like  as  smoke  is  blown  away,  blown  away, 
like  as  wax  melts  before  the  fire, 
wicked  men  perish  before  God  ; 
and  just  men  joyously  exult  before  God, 
leap  in  fulness  of  joy. 


Sing  to  God,  play  to  His  name, 

make  way  for  Him  journeying  through  the  desert, 
named  Jah;  and  exult  before  Him  ! 
Him,  the  Father  of  the  orphans  and  Judge  of  widows, 

God  in  His  holy  home ; 
God  brings  again  the  dispersed  to  their  home, 
sets  prisoners  free  for  happiness  and  weal, 
causes  the  perverse  to  dwell  only  in  dryness. 


II.    1. 

God,  when  Thou  didst  go  before  Thy  people, 
when  Thou  didst  march  through  the  desert, 

*  Comp.  on  the  true  sense  and  the  period  of  this  song  the  Jahrbb.  der 
Wiss.,  iv.,  pp.  52  sqq.,  v.,  pp.  172  sqq. 


204  SONGS  OF  RESTORED  JERUSALEM. 

earth  rose;,  heavens  dripped  before  God, 
this  Sinai  before  God,  Israelis  God. — 
10     With    rain    of    blessing,    God,    Thou  besprinklest    their 

heritage, 
and  the  wearied — Thou  hast  refreshed  it ; 
Thy  stock  settled  firmly  in  it, 

prepared  for  the  sufferer,  God,  through  Thy  goodness  ! 

2. 

The  Lord  gives  a  hymn  of  victory, 

there  is  a  great  host  of  messengers  of  victory ; 
the  kings  of  the  host  flee,  flee, 

and  the  housewife  divides  booty  : 
"  If  ye  rest  thus  between  hurdles, 

doves'  wings  are  covered  with  silver, 

and  their  pinions  with  green  gold-shimmer  : 
15     Yet  when  the  Highest  scatters  kings. 

It  snows  therein  on  Ssalmon  !  " 

^• 
"  A  mountain  of  God  is  Basan^s  mountain, 

a  high  mountain  is  Basan's  mountain ;" 
why  then  leer  ye  high  mountains 

at  that  mountain,  by  God  desired  as  a  seat : 
yet  Jahve  will  for  ever  inhabit  it ! — 
"  See,  chariots  of  God,  twenty  thousand,  but  thousand, 

the  Lord  therein,  Sinai  in  holiness  ! 
Thou  wentest  to  the  height,  leddest  captives, 
receivedst  gifts  at  men's  hands ; 
perverse  ones  also  must  rest  with  Jah  God  I" 

4. 

20     Blessed  be  the  Lord  :  irom  day  to  day 

He  helps  us  to  bear, — the  God  of  our  deliverance, 
the  God  Who  is  our  God  to  show  help  j 

and  Jahve  the  Lord — has  for  death  ways  of  escape. — 


SON  as  OF  RESTORED  JERUSALEM.  205 

Yea^  God  will  dash  in  pieces  the  head  of  his  foes, 
the  crown  of  him  who  walks  in  his  sins : 

the  Lord  spake  :  "  from  Basan  I  fetch  again, 
I  fetch  him  again  from  the  sea's  depths, 

that  thy  foot  may  shine  in  blood, 

thy  dogs'  tongues  be  refreshed  on  the  foes  !" 


III.    1. 

Men  have  seen  thy  trains,  God,  25 

my  God's  and  King's  trains  of  holy  kind. 
In  front  went  singers,   after  players  on  stringed  instru- 

meiits, 

between  maidens  with  the  drums  : 
in  full  choirs  blessed  God 

the  Lord,  they_fi'om  Israel's  spring ; 
There  was  Benjamin  the  little  as  their  leader, 
Juda's  princes,  their  strong  band, 

Zebulon^s  princes,  Naftali's  princes. 

2. 

0  ordain  Thy  splendour,  0  God  ! 

make  splendid,  God,  what  Thou  hast  prepared  for 

us  ! 
because  of  Thy  Temple  at  Jerusalem 

may  kings  bring  homage  to  Thee  !  30 

Chide  the  wildness  of  the  reed,  the  herd  of  bulls,  with  the 

calf-peoples, 
that  they  may  haste  with  silver  bars  ! 
scatter  the  people  that  do  love  war  ! 
that  nobles  may  come  out  of  Egypt, 

Kush  in  haste  lift  his  hand  to  God  ! 

3. 

Ye,  kingdoms  of  the  earth,  sing  to  God, 
play  to  the  Lord,     * 


206  SONOS  OF  RESTORED  JERUSALEM. 

to  Him  who  passes  through  heaven,  heaven  of  old, 

— see,  He  sounds  with  His  voice,  a  mighty  voice  ! — 
35     give  God  praise,  whose  glory  rules  over  Israel, 
and  whose  power  is  in  the  bright  height ! — 


Sublimely  rules  God  from  out  Thy  sanct 


uaries 


Israel's   God — He  lends  power   and  strength  to  the 

people ; 
blessed  be  God  ! 

I.  Vv.  2-4.  Further  development  of  the  old,  certainly  genuine 
Mosaic  song.  Num.  x.  35,  so  that  then  in  a  second  strophe,  vv. 
5-7,  the  proper  summons  to  singing  follows,  comp.  I.,  p.  192, 
Dlchter  des  A.  B.  On  ver.  2  a  comp.  §  357  h ;  on  the  image  ^'^?r' 
see  §  240  c;  the  following  ^'^p^'  cannot  well  be  taken  as  the 
second  person  :  Thou  scatterest  (them) ;  since  the  address  to 
God  is  nowhere  found  in  the  whole  of  the  first  strophe, 
and  the  supply  of  the  object  is  here  harsh ;  but  then  there 
remains  nothing  but  to  take  '{WV  here  (174f)  as  fern,  (against 
the  general  usage),  and  ^13  as  blow  away,  put  to  flight. 
Ver.  5  :  to  Him  advancing  victoriously  through  the  wastes,  as 
He  did  in  Moses'  time,  and  now  again  marching  from  Babel 
(Isa.  XXXV.,  xl.  3)  opens  the  way,  receives  him  on  the  victorious 
march  to  Sion  with  triumph, — Him  who  both  protects  from 
out  of  Sion  all  the  forsaken  (orphans  and  widows,  ver.  6, 
comp.  x.  14),  and  as  has  been  just  shown,  redeems  the  crushed 
and  the  prisoners  from  exile.  n~m?13  seems  to  be  only  a  later 
word,  comp.  Qoh.  '^^7'!^=  ^^  causes  to  dwell  individuals, 
isolated  ones,  who  are  therefore  without  house,  bringing  them 
again  Jiome. 

11.,  1.  O  how  grand  is  the  sacred  past  of  this  home  of 
Jahv6  !  Its  beginning,  vv.  8-11,  was  due  to  nothing  less  than 
that  wondrous  time  of  the  formation  of  the  community  under 
Moses  himself !  But  that  violent  storm,  in  which  Jahve 
appearing  on  Sinai  and  ready  to  lead  Israel  further,  shook  the. 
earth  (vv.  8,  9,  from  Judg.  v.  4-G,  comp.   Ex.  xix.),  became  at 


SONOS  OF  RESTORED  JERUSALEM.  L'(l7 

the  same  time  a  refresliiug  rain  and  blessing  for  Kanaan,  the^ 
land  wherein  Israel  was  to  dwell.  It  is  as  if  Kan6iin,  only- 
after  it  became  the  seat  of  Jahve,  became  also  the  fully  Tich, 
blessed  land,  appropriategl  to  Israel  as  Jahve's  people.  For 
the  beneficial  influence  of  higher  insight  passes  over  to  that 
which  is  external,  and  a  land,  so  soon  as  that  influence  appears, 
becomes  a  truly  flourishing  and  blessed  one.  ^nbna,  ver.  10, 
is,  against  the  accents,  most  readily  taken  with  the  first 
member,  so  that  f]'^^n,  "  besprinkle,"  as  words  .of  refreshing, 
stands  with  a  double  object,  §  283  h.  p!i3,  set  up,  enliven, 
forms  a  word-play  with  ^"^sn,  ^^repare,  as  Ixv.  10;  but  this 
stands  here  relatively,  ivhich  land  Thou  prep ar est,  closing  with 
the  review  of  all  that  has  beeo  said. 

2.  But  what  a  new  view  is  given,  vv.  12-15,  on  the 
glance  at  the  many  changing  conflicts  in  the  time  of  the 
Judges  ;  for  the  permanent  settlement '  of  Kanaan  was  only 
brought  about  by  repeated  victories  over  the  enemy  down  to 
David^s  time.  But  the  first  thing  heard  is  :  "  The  Lord  gives 
"'5^,  victory  !"  (this  Avord  here  in  the  same  signification  as  in 
Hab.  iii.  9,  comp.  vcr.  8)  :  and  this  joyous  message  is  heard 
from  women  who  in  great  number  like  an  army  meet  with 
singing  the  heroes  returned  from  the  battle,  1  Sam.  xviii.  6, 
xxi.  12,  xxix.  5,  Ex.  xv.  20,  21  ;  and  divide  the  booty  at  the 
feasts  of  victory,  Judg.  v.  11.  Vv.  14,  15,  must  noAV  by  way 
of  example,  select  such  words  out  of  the  old  songs  of  victory : 
unquestionably  they  are  from  old  songs.  The  words  are 
indeed  because  broken  from  their  context,  very  harsh ;  yet 
there  appears  to  be  plainly  an  opposition  of  sense  between 
vv.  14  and  15;  if  ye  (Israelitish  men,  for  the  women  are 
singing)  rest  hetiveen  the  folds,  i.e.,  carelessly  stretched  out  on 
grassy  pleasant  places  by  the  water  (Judg.  v.  16,  Gen.  xlix.  14), 
therefore  if  yo  have  peace  as  at  this  very  time  after  the  close 
of  a  war, — the  ivings  of  the  doves  are  covered  over  (^^H^,  fetn. 
of  the  part,  for  •'DDD  may  be  connected  with  the  fcm.  siug., 
§317a),    ivlfJi    silver,    and  their  pinions  with  the  most  green- 


208  SONGS  OF  RESTORED  JERUSALEM. 

shimmering  gold, — but  they  are  only  this  through  the  sun- 
shine,— therefore  so  appears  most  delightfully  tlie  sun;  but  if 
God  scatters  Icings,  in  the  sore  battle,  it  snows  in  it  (the  same 
land)  darJcness,  the  same  God  sends  dark  snow  (and  hail)  for 
the  destruction  of  the  foes  who  assail  that  which  is  sacred. 
Job  xxxviii.  22,  23,  as  has  been  seen  shortly  before.  There- 
fore the  same  wondrous  land  now  shows  the  scene  of  the 
sweetest  rest  and  of  the  serenest  heaven,  now,  if  the  destruc- 
tion of  the  wicked  is  in  hand,  that  of  the  most  gloomy  and 
wrathful.  lhX3^^2  only  is  difficult;  this,  Judg.  ix.  48, 
appears  as  the  name  of  a  mountain  in  Efraim,  and  according  to 
this  passage  it  might  appear  to  be  the  snowiest  mountain  in 
Kanaan.  But  the  word  might  perhaps  also  signify  ''in  the 
darkness,^^  talmon,  Arab.,  comp.  ri!lD7^  •  and  in  any  case 
that  mountain  takes  its  name  from  the  darkness.  But  if  we 
reflect  that  the  word  most  safely  denotes  that  mountain,  and 
further  that  this  need  not  be  precisely  the  snowiest  if  it  only 
lay  in  a  position  to  serve  readily  as  an  example  of  all,  we 
do  best  to  keep  to  this,  and  the  more  because  we  are  thus 
brought  into  the  very  heart  of  the  places  where  the  great 
feasts  of  victory  were  chiefly  held  in  the  time  of  the  Judges ; 
comp.  the  G'utt.  Gel.  Anz.,  1865,  pp.  1671  sqq.  And  thus  we 
have  here  a  provei-bial  phrase  from  the  midst  of  the  time  of 
the  Judges. 

3.  Thus  there  naturally  follows  that  sublime  period  under 
David  when  Sion,  this  in  itself  far  from  lofty  mountain 
became,  nevertheless,  the  most  sacred  and  thereby  the  highest 
of  all ;  and  this  is  unquestionably  depicted  in  words  from 
songs  out  of  that  time — and  therefore  in  all  probability  actual 
songs  of  David — in  unusually  lofty  style.  The  high,  snowy- 
topped  Basan  has  by  nature  great  advantages,  and  a  right  to 
be  called  God's  mountain.  Also  [Gesch.  dcs  V.  Isr.,  i.,  pp.  497 
sqq.,  ii.,  pp.  555  sqq.)  it  unquestionably  was  once  held  by  the 
people  Israel  to  be  a  holy  mountain  :  but  God  can  highly  exalt 
that  which  in   itself  appears  small  and  contemptible,  through 


SONGS  OF  RESTORED  JERUSALEM.  20 tf 

the  spirit,  and  the  spiritual.  So  Sion  is  now  exalted  above  all^ 
other  mountains,  comp.  above  Ps.  xlviii.,  and  still  further 
wrought  out  below,  Ixxviii.  G9.  Thus  follows,  vv.  18,  19;  the 
description  of  the  splendid  train  of  the  Holy  One  to  Sion  from 
out  the  old  Sinai;  while  with  the  Highest  and  Holiest  all  the 
inferior  spirits,  the  hosts  of  angels,  marched  to  Sion  (for 
where  the  highest  good  is,  are  also  the  particular  inferior  ones. 
Gen.  xxviii.  10),  Deut.xxxiii.  2,  and  at  the  same  time  casting 
down  all  that  is  hostile  (as  this  was  eminently  seen  in  David's 
time),  like  a  great  king  on  his  victorious  march,  and  liigh  in 
the  battle-chariot  (htab.  iii.  8),  making  captive  among  those 
that  resist,  receiving  homage  among  the  submissive  (comp.  in 
like  manner  vv.  30,  31).  How  this  is  to  be  historically  under- 
stood, is  explained  in  the  AUerth.,  pp.  328  sqq.  That  the 
hciijht  to  which  Jahve  in  warlike  train  ascended  is  Sion  (as 
similarly  e.g.,  xvii.  23)  js  understood  of'  itself  from  the  con- 
nexion. But  if  this  was  the  issue  of  the  great  movement  of 
that  time,  the  general  proposition  finally  is  only  thereby  con- 
firmed, that  also  reheUious  ones  nevertheless  finally  dwell  ivUh 
God  in  peace,  must  be  reconciled  to  Him,  and  as  it  were  dwell 
together  with  Him  (Ixxvi.  11)  comp.  §  237  c,  282  a,  as  tho 
Kanaanites  now  peacefully  dwelling  as  servants  of  the  sanctuary 
at  Sion  testify. 

4.  That  now  in  the  beginning  of  the  last  strophe,  vv.  20-21, 
the  destruction  and  rebuilding  of  the  Temple  was  to  bo 
announced  in  bald  words,  cannot  be  asserted ;  but  the  poet 
indicates  all  clearly  enough  when  he  says  that  God  foreucr  (not 
merely  in  the  olden  time)  bears  Israel  (^  C)a37  is  bear /or  one, 
lighten  his  burden,  the  opposite  of  ^37  '3?),  ver.  20,  as  He  even 
has  ways  of  escape  from  death,  gives  Israel  the  means  to  fleo 
from  death,  in  which  only  the  deliverance  from  exile  can  lie, 
ver.  21  ;  and  that  He  will  finally  fatally  strike  the  still  jiower- 
ful  tyrants,  vv,  22-24.  Instead  of  mourning  over  the  troubled 
and  intermediate  time  it  is  therefore  rather  befitting  la  hlc.f.'i 
God  as  that  wondrously  helping  God ;    for  ^^'7  is,  ver.  20  and 

VOL.  II.  11 


210  SONQS  OF  ItESTORED  JERUSALEM. 

ver.  21  to  be  taken  according  to  Lehrh.,  p.  680^  note.  The 
words^  vv.  23j  24,  are  probably  from  an  older  song  :  should  the 
mighty  wicked  ones  conceal  themselves  in  flight  on  all  sides 
before  the  punishment, — and  that  as  deeply  as  possible,  in  the 
East  on  the  heights  of  Basan,  in  the  West  in  the  depths  of  the 
sea, — nevertheless  Jabve  will  bring  them  back  to  punishment, 
as  in  Am.  ix.  2,  3;  to  bloody  punishment,  according  to  the 
experience  of  that  time  (as  especially  in  later  times  when 
Israel  had  suffered  such  bloody  retribution,  the  like  is  very 
sharply  and  pointedly  taken,  Isa.  Ixiii.  1-6).  yna,  ver.  24  is 
here  lighten,  flash  (term  from  a  violent  shock,  comp.  makhadd 
and  Y't:P}  '^^'^  •  t^6  tongue  even  of  thy  dogs  (comp.  1  Kings  xxi. 
23  ;  2  Kings  ix.  36)  gleams /ro»^  the  foes,  more  definitely /ro/Ji 
him,  his  blood.  That  the  last  is  somewhat  awkward  is  easily 
to  be  felt ;  but  the  pi-esent  text  admits  of  nothing  else.  For 
Vn!3n  which  is  not  found  elsewhere  in  this  sense,  and  which 
stands  just  before,  ver.  22,  in  its  ordinary  significations,  yn"in 
might  readily  be  conjectured  from  passages  like  Iviii.  1 1,  if  the 
second  member  were  not  opposed  to  this,  where  however  it  is 
better  to  read  Hn^3  :  the  tongue  of  moist  .'iplendour,  Isa.  Ixiii.  3. 

III.  1.  The  first  strophe  of  the  after-song_,  vv.  25-28,  aptly 
throws  a  glance  back  upon  the  solemn  march  of  the  represen- 
tatives of  the  four  tribes :  before  these  went  the  singers  and 
musicians,  and  led  by  these  they  sounded  the  preceding  hymn 
in  full  chorus  (xxvi.  12).  Thus  ^-"l?,  theij  blessed  Qod,  those 
from  Israel's  spring,  those  of  the  stock  of  Israel  who  are  then 
forthwith  more  definitely  named,  ver.  28.  The  figure  of  the 
spring  as  the  remote  last  issue  of  the  widely  diffused  descend- 
ants only  further  in  Isa.  xlviii.  1;  li.  1.  Benjamin,  tho 
smallest,  goes  here,  as  similarly  in  Deurt.  xxxiii.  12,  merely  for 
honour's  sake  in  front, because  Jerusalem  lay  in  its  district. 
But  Juda  remains  the  strong  band,  yielding  the  most  and 
bravest  men.  On  the  Northern  tribes,  comp.  the  Gesch.  des  V. 
Isr.,  Vols.  iii.  and  iv.  of  the  third  edition. 

2.   How  small   indeed  is  the  present  beginning  of  the  now 


SONGS  OF  liKSTOLED  JEUVSALKM.  21  I 

again  dedicated  Temple ;  this  view  leads  to  the  wish,  vv, 
29-32  :  for  the  connexion  of  the  whole  requires  all  this  to  bo 
taken  as  a  wish  to  God,  that  Ho  will  show  His  glory  also  from 
this  Temple,  to  glorify  the  new-made  state  (t^  as  active  verb) 
that  He  will  receive  homage  from  the  Gentiles,  partly  slowly, 
partly  in  haste  arriving,  that  He  will  scatter  the  rude 
delighters  in  war.  Hence  we  must  read  for  ~j*nbs  according  to 
LXX,  Syr.,  and  several  Codd.,  DTrbs,  and  ver.  29  n-V^  xliv. 
5,  ver.  31  "il?  in  the  imperative.  ^?,  ver.  30, -of  the  Temple 
which  stands  out  above  Jerusalem,  as  Syr.  correctly.  The 
wild  reed-beast — (the  lion  or  tiger,  i.e.,  the  great  king)  which 
with  the  drove  of  bulls  (mighty  ones,  princes)  and  the  calves 
i.e.,  weaker  powers  of  the  people  is  to  hasten  forward  to  offer 
his  homage  in  silver  bars,  but  because  it  is  so  slow  in  doing 
this  must  first  be  serioubly  censured  and  taught, — is  certainly 
a  circumlocution  for  -the  Persian  kiiigdom  at  that  time 
delighting  in  war,  whose  symbol  is  the  Euphrates  and  the 
Tigris,  rivers  whose  reedy  banks  lions  love  to  haunt.  So 
earlier  the  crocodile  is  a  figure  for  Egypt  and  the  Egyptian 
king.  Ez.  xxix.  3;  Ps.  Ixxiv.  13,  14,  and  so  now  Assyria 
(Persia)  might  readily  be  termed  a  lion,  with  which  then  in 
descending  relation,  bulls  (princes,  magnates)  and  calves 
(peoples)  are  connected,  and  to  all  of  which  then  according  to 
old  custom,  ver.  32,  Egypt  and  Kusch  are  placed  in  opposition. 
Thus  Syria  and  Egypt  are  mentioned  together  about  the  same 
time  and  in  a  like  sense,  B.  Jes.  xxvii.  1,  figuratively,  and  ver. 
13  literally.  But  for  DS-inia  necessarily  '"lO^  must  be  read, 
both  because  of  the  generation  and  of  the  summons.  On 
^P,^  "'^l  as  silver  bars,  comp.  Dickinson  in  the  Namisinatir, 
Chronicle,  1862,  p.  130. 

3.  But  still  more  purely,  vv.  33-35,  does  the  Messianic  hope 
and  exhortation  to  all  kingdoms  of  the  world  without  excep- 
tion break  through,  as  if  the  glance  must  finally  without 
respect  to  the  distress  of  the  present  embrace  the  whole  future 
with  full  courage  ;  ver.  35  from  Deut.  xxxiii.  28,  29.     For  ncu) 

14  * 


212  SONGS  OF  RESTORED  JERUSALEM. 

— as  finally  in  ver.  36  is  added  after  the  glance  back  at  Israel, 
— the  full  theocracy  is  restored  ;  and  with  this  the  end  of  the 
threefold  song  recurs  to  its  first  beginning.  But  Messianic 
hopes  of  the  final  punishment  of  all  Gentiles  lay  already  in 
vv.  23,  24. 

More  simply,  independently  and  finally  do  the  same  contents 
lie  in  the  short  bounding  song,  Ps.  xlvii.  In  rejoicing  over  the 
advance  of  Jahve  to  the  (new)  Temple,  and  His  rule  from 
thence  for  the  conversion  of  the  heathen,  it  calls  upon  all  the 
peoples  to  praise  the  God  of  Israel,  vv.  2-5,  who  is  now  again 
universally  honoured  in  Sion,  w.  6-9 ;  and  about  whose  sanc- 
tuary princes  of  the  people  assembled  at  its  dedication,  ver. 
]0.  In  other  respects  the  song  stands  between  Pss.  xlvi.  and 
xlviii.,  because  these  songs  were  again  at  that  time  studied  for 
the  sake  of  their  similar  contents. 

1. 

2  All  ye  peoples,  clap  the  hand, 

exult  to  God  in  loud  jubilation  ! 
Jahve  is  truly  a  sublime  Potentate, 
a  great  king  over  all  the  earth  ; 
subjects  the  peoples  to  us, 
5  nations  to  our  feet ; 

chooses  our  heritage  for  us, 

Jacob's  pride,  beloved  by  Him.     * 


God  went  up  in  a  noise  of  jubilation, 

Jahve  with  sound  of  horns  : 
play  to  God,  play, 

play  to  our  king,  play  ! 
king  of  the  whole  earth  is  God  : 

play  a  fine  song  ! 
Ruler  was  God  over  the  Heathen, 

God  now  is  throned  upon  His  hol}^  scat. 


SONOS  OF  RESTORED  JERUSALEM.  21.J 

3. 

Princes  of  the  peoples  have  assembled  10 

before  the  God  of  Abraham  ; 
God's  truly  are  the  shields  of  the  earth  : 

greatly  is  He  exalted  ! 

On  such  figures  as  "^r^'V,  ver.  4,  comp.  §  343  h.  Our 
heritage,  the  pride  of  Jakob  is  the  holy  laud,  as  Ixi.  G. — The 
going  up,  ver.  6,  quite  as  iu  Ixviii.  IG. — Ver.  10.  Comp.  Isa. 
xiv.  1 ;  certainly  there  might  assemble  in  Jerusalem,  parti- 
cularly at  the  dedication  of  the  Temple  some  princes,  like 
Zerubabel,  emissaries  of  the  Persian  empire;  only  we  know 
the  history  of  the  time  too  little.  Read  C!?  with  LXX,  Syr. 
For  away  to  tlie  people  ^'?  cannot  well  signify,  §  281  d  ;  and 
elsewhere  nothing  more  suitable  is  to-be  fouud.  Skidds  = 
defenders,  princes,  Hos.  iv.  18. 

More  like  a  mere  echo  of  the  high  thoughts  of  that  time 
sounds  finally,  Ps.  Ixvi.  1-12,  a  similar  Temple-song,  which  calls 
upon  all  peoples  to  honour  Jahve,  vv.  1-4,  to  consider  His 
works  and  power,  who  iu  the  Egyptian  times  wondrously 
delivered  Israel,  vv.  5-7,  to  praise  Him  who  had  just 
again  taken  Israel  out  of  the  sorest  life-danger,  vv.  8-12. 
Peculiarly  is  it  clear  from  the  last  strophe  that  the  exilu  was 
at  that  time  not  yet  very  remote. 

1. 

Shout  to  God,  all  the  earth  !  1 

sing  the  honour  of  His  name, 

do  honour  to  His  praise  ! 
say  to  God  :  "  how  sublime  Thy  deeds  ! 

to  Thee,  Almighty,  Thy  foes  oiler  achilatidii  ; 
"all  peoples  do  homage  to  Thee,  play  to  Tiice, 

play  to  Thy  name  !  "     * 


214  SONGS  OF  RESrORED  JERVSALEH. 

2. 

5  Come  and  see  the  works  of  God, 

His  doing  is  fearful  to  the  sons  of  men  ! 
the  sea  has  He  changed  into  dry  land, 

through  the  flood  they  went  on  foot : 
there  we  rejoiced  in  Him  ! 
He  rules  by  His  own  power  for  ever ; 
upon  the  peoples  His  eyes  look 
the  rebellious — shall  not  pride  themselves  !     * 

3. 

Bless^  peoples,  our  God, 

cause  loud  praise  to  sound  to  Him  ! 
to  Him  Avho  set  our  soul  in  life 

let  not  our  foot  stagger  ! 
10         For  Thou,  God,  hast  proved  us, 

like  silver  hast  sharply  purified  us ; 
hast  led  us  into  captivity, 

laid  a  heavy  burden  on  our  hips ; 
didst  cause  men  to  go  over  our  head, 

into  the  fire,  the  water  we  came  : 
and  yet  didst  lead  us  forth  to  freedom ! 

Ver.  3  a  from  Ps.  xviii.  45.  On  ver.  6  c  comp.  cxxxii.  6. 
Ver.  7  c  sounds  strongly  like  the  conclusion  of  Ixviii.  7  and  19. 
— Ver.  9  6  comp.  cxxi.  3.  Ver.  10  after  B.  Jes.  xlviii.  10, 
ver.  12  a  after  B.  Jes.  li.  23  b,  after  B.  Jes.  xliii.  2 ;  in  c 
nnT."i  is  to  be  read.    On  vv.  13-20,  see  above  Vol.  I.,  pp.  195  sq. 

2.  Enduring  Sentiments. 

But  if  the  question  is  further  (and  this  ever  remains  the 
main  matter)  what  influence  every  unexpected  revolution  and 
every  high  joy  of  that  time  exercised  upon  the  permanent 
sentiments  of  men,  in  this  new  pei-iod,  we  come  upon 


fONOS  OF  Rh:SToRFD  JKIlUSALRU.  215 

llG-117.  Psalms  xci,  cxxxix. 
two  extremely  noteworthy  songs,  wliicli  plainly  show  the 
abiding  effect  of  that  great  time  upon  the  inward  life,  on  the 
state  of  mind.  Ps.  xci.,  whose  penetrating,  lofty  style  and 
mood  likewise  leads  to  this  time,  is  simply  a  very  serene 
inspired  utterance  of  confidence  in  Jahve ;  without  special 
external  occasion  and  impulse  it  is  the  free  outburst  of  a  lofty 
mood  (somewhat  as  Ps.  ci.).  The  whole  heart  of  the  poet  is 
60  deeply  suffused  with  the  consciousness  that  nothing  in  the 
world  can  harm  him  beneath  Jahve's  care,  and  that  he  remain- 
ing true  to  Him  ever  finds  in  Him  the  loving  Protector,  that 
his  own  spirit  becomes  to  Him  the  surest  and  most  eloquent 
oracle  of  these  truths.  He  may  well  have  earlier  heard  similar 
words  of  Jahve.  uplifting  and  comforting  from  prophets.  But 
the  personal  feeling  and  thought  then  only  becomes  full  truth, 
if  it  sounds  back  as  from  without  with  proper  force,  and  has 
been  formed  in  the  thinker  who  starts  from  his  own  personality, 
into  Divine  words  and  commands  to  Him;  in  short  if  his  own 
spirit  becomes  his  genuine  and  clear  oracle.  On  this  restful 
and  blessed  height  we  behold  the  poet ;  the  Divine  conscious- 
ness, ripened  by  inner  and  outer  experiences,  bursts  forth  in 
the  moment  of  consecration  in  a  firm  form;  and  one  of  the 
finest  songs  arises  from  this  human  feeling  and  thought  entirely 
glorified  into  the  Divine.  Having  scarcely  begun  to  speak 
out  of  his  own  experience,  vv.  1,  2,  the  higher  certainty  and 
the  oracular  tone  forthwith  overpowers  him,  vv.  3-8;  and  while, 
collecting  himself  during  a  short  pause,  he  has  scarcely 
returned  to  the  beginning  and  his  own  style  (ver.  9  in  the 
middle)  immediately  the  same  oracular  tone  breaks  in  again, 
giving  utterance  most  decisively  towards  the  end.  Further 
there  is  no  division  in  the  song  except  in  ver.  9,  where  the  same 
thought,  after  a  short  time,  rises  anew  in  other  figures;  the 
whole  song  expresses  only  one  experience,  without  stronger 
forward  movement  in  strophes.     But  all  is  rounded  off  in  the 


216  SONGS  OF  RESTORED  JERUSALEM. 

highest  repose  to  two  strophes,  each  with  eight  verses  and 
seventeen  members,  all  with  the  exception  of  ver.  7  a  of 
common  length. 

The  historical  situation  cannot  be  more  exactly  inferred  from 
the  song, — so  general  is  the  tenor  of  the  thought,  because  the 
song  plainly  proceeds  from  restful  contemplation  after  a  great 
deliverance,  while  the  poet  glances  over  the  eternal  foundation 
of  the  Divine  grace, — past  and  future  alike.  From  ver.  1  it 
only  follows  that  the  poet  thus  sang  at  the  Temple ;  perhaps 
we  have  here  again  the  poet  of  Pss.  cxvi.,  cxxxviii. 

1. 

1  He  who  sits  in  the  protection  of  the  Highest, 

sojourns  in  the  shadow  of  the  Mightiest : 
I  name  Jahve  my  refuge,  firm  fortress, 
my  God  whom  I  trust. 
"  For  He  will  deliver  thee  from  hunters^  nets, 
from  the  plague  of  affliction; 
will  with  his  pinions  lend  thee  protection, 
beneatht  his  wings  wilt  Thou  flee  : 
shield  and  harness  His  faithfulness  is. 
Wilt  not  tremble  before  the  horror  of  night, 

before  the  arrow  wliich  flies  by  day, 
from  the  plague  which  glides  in  darkness, 

from  the  blow  which  rages  at  noon  ; 
though  a  thousand  fall  at  thy  side  and  ten  thousand  at 

Thy  right  hand : 
to  thee  it  will  not  reach  ; 
only  with  Thine  eyes  Thou  wilt  behold  it, 
and  see  the  recompense  of- tiro  wicked  ! 

2. 

For  Tho}t.  art,  0  Jahv^,  my  refuge  : 

"  hast  chosen  the  Highest  for  Thy  protection  ; 
10         evil  will  not  befall  thee, 

misfortune  will  not  approach  Tliy  tent ; 


SONGS  OF  ref;tored  jervsalem.  217 

but  His  angels  He  will  appoint  tbeo, 

to  protect  thee  on  every  way, 
on  tbeir  hands  they  will  bear  thee, 

that  thy  foot  stumble  not  at  the  stone ; 
wilt  tread  on  lion  and  adder, 

tread  down  young  lion  and  dragon. 
For  on  me  ho  hangs ;  therefore  I  deliver  him, 

protect  him  because  Ho  knows  my  name ; 
If  he  calls  me,  I  hear  him,  ,  15 

with  him  am  I  in  distress 

will  set  him  free  and  honour  him, 
refresh  him  with  long  life, 

and  cause  him  to  behold  my  salvation/' 

The  person  at  first  described  more  remotely  as  a  ward  of 
Jahve,  dwelling  at  the  sanctuary  in  Sion- happily  and  safely,  is, 
as  ver.  2  immediately  explains,  the  poet  himself;  and  thus  in 
the  relative  clause  the  third  person  may  stand  by  the  first  (or 
second)  as  Job  xii.  4.  It  might  indeed  be  supposed  that  for 
"1^*?  it  is  better  to  read  "ipw  so  that  the  words  run,  *'  He  who 
sits,  says  to  Jahve,''  etc.  But  from  this  song  presents  itself  as  by 
no  means  a  word  designed  from  the  first  for  every  one.  It  is  too 
plainly  an  outburst  of  the  most  personal  experience  of  a  man 
high  placed  in  the  world,  such  as  we  may  suppose  Zerubabel 
to  have  been.  Elsewhere  there  is  present  to  the  poet's  mind 
in  vv.  1,  3,  4,  plainly  Ivii.  2,  in  ver.  9  perhaps  xc.  1. — Ver.  3. 
The  hunter's  nets  (properly  bird-catcher's)  is  plainly  a  figure 
for  death,  according  to  xviii.  6 ;  but  the  arrow  and  the  blow, 
vv.  5,  6,  designate  in  this  connexion  certainly  dark  modes  of 
death,  invisibly  hsstening  on,  by  contagion,  or  lightning  or 
the  simoon,  xi.  6.  At  no  time  and  from  no  deadliest  danger 
shall  thou  be  bound  to  tremble. — Ver.  8  :  only  see  with  eyes ; 
not  with  pain  oneself  expei'ience ;  and  indeed  gee  the  punish- 
ment of  the  wicked. — Ver.  11.  Coinp.  Gen.  xxiv.  7. — Ver.  10 
shows  by  the  conclusion  that  the  poet  lived  in  a  time  when  tho 


218  SO^GS  OF  RESTORED  JERUSALEM. 

ancient  salvation,  as  David  more  nearly  saw  it,  was  entirely 
lost,  and  a  new  and  great  one  must  be  hoped  for,  namely  the 
Messianic,  as  according  to  all  traces  the  noblest  men  of  the 
time  longed  for  it. 

Ps.  cxxxix.  in  like  manner  carries  us  into  a  movement  when 
a  poet  feels  himself  entirely  in  God  and  God  in  him.  But  in 
quite  another  way.  For  while  he  has  turned  his  attention  to 
one  of  the  greatest  and  most  infinite  but  most  mysterious  of 
wonders, — that  of  the  inner  spiritual  connexion  of  man  with 
God,  and  his  mind  has  become  open  and  free  for  this  side ;  he 
is  struck  to  the  depths  of  his  soul  by  the  truth  that  the  human 
^spirit  (in  all  its  remaining  dignity  and  greatness)  still  as 
derived,  proceeding  from  God,  is  ever  held  and  upborne  in  the 
Divine,  that  God  can  never  escape  nor  in  any  way  withdraw 
from  it,  but  God  everywhere,  in  knowledge,  in  space,  in  time 
anticipates  and  accompanies  him.  With  the  clearness  of  this 
thought  there  opens  an  infinite  self-contemplation  in  God,  a 
serious  trial  and  justification  of  the  mind  and  the  whole  life. 
It  is,  e.g.,  actually  thus — that  man  cannot  escape  God  and  His 
probation;  and  how  should  he  who  has  learned  this,  actually 
dare  to  desire  to  escape  Him,  and  not  rather  entirely  suffuse 
himself  and  his  spirit  in  Him,  so  holding  himself  ready  every 
moment  for  the  strictest  kind  of  examination  ? — As  now  the 
poet  has  thus  found  himself  consciously  in  God,  indulges  in 
such  thoughts  about  Him  with  endless  refreshment  and  con- 
tent (vv.  17,  18),  and  the  further  he  reflects  on  the  wonder, 
the  greater  and  more  divine  he  finds  ic :  he  here  pours  forth  in 
the  song  the  deepest  contemplations  and  most  noble  inward 
experiences,  as  well  as  the  purest  love  to  the  God  he  knows, 
revelling  in  soft  tender  description  of  the  inexhaustible  con- 
tents, only  becoming  at  the  end  somewhat  more  excited  and 
stormy.  For  as  restful  contemplation  must  predominate  in 
him  who  in  himself  has  found  the  infinite  treasure,  there  comes 
out  in  the  main  portion  of  the  song,  vv.  1-18,  only  the  inner 


SOyGS  OF  RESTORED  JERUSALEM.  219 

side  of  the  thought, — how  the  poet  feels  himself  entirely^ 
seized  and  held  by  God  inwardly  and  outwardly,  vv.  1-6, 
because  he  even  if  he  desired,  cannot  escape  Him,  vv.  7-12, 
because  indeed  God  from  the  first  anticipates  man,  vv.  13-18  : 
three  uniform  strophes  according  to  the  three  movements  of 
the  thought  heve  possible  from  the  personal  deepest  experience 
far  away  in  the  first  instance,  into  the  whole  sphere  of  space, 
then  into  the  temporal  infinitude  of  the  world.  Only  at  the 
end,  w.  19-24,  a  further  more  brief  glance  outward,  where 
the  poet  so  greatly  misses  such  height  and  purity  of  senti- 
ment that  he,  carried  away  by  the  force  of  momentary  noble 
agitation,  desires  the  overthrow  of  all  the  wicked,  but  not 
otherwise  than  by  God  himself;  he  himself  will  at  least  keep 
his  mind  free  from  their  vanity  and  wickedness,  even  purifying 
himself  and  longing  for  Divine  probation,  with  which  words, 
vv.  23,  24  the  thought  -again  returns  in'  restful  composure  to 
its  beginning.  So  deeply  feels  the  poet  the  infinite  nobleness 
of  the  sentiment  to  which  he  has  risen,  and  which  he  will  not 
have  torn  from  him  at  any  cost,  that  his  heart,  overflowing 
with  this  and  revelling  in  it,  can  in  such  a  moment  turn  to  the 
resistance  from  without  with  nothing  but  horror ;  and  he  does 
not  at  once, — as  many  others  in  the  Old  Testament  sing  and 
mean, — advancing  further,  take  up  the  thought  more  with  a 
view  to  influence  didactically  the  wicked  and  thus  conquer  the 
external  foes. 

Precisely  the  deepest  intensity  of  the  mightiest  feeling  of 
the  immediate — the  new  thought  seizing  upon  the  heart 
with  such  power  that  occupied  with  it,  it  can  scarcely  look 
beyond,  and.  the  entirely  free  and  unlbrced,  sincere,  pene- 
trating, genuinely  creative  description  along  with  novelty  of 
thought,  of  this  ebullient  blessed  inward  state  :  constitutes  the 
peculiarity  and  the  beauty  of  this  song, — unique  in  its  kind. 
From  this  poet, — ^judging  also  by  the  style  of  the  language, — 
we  probably  possess  nothing  further  in  the  Psalter ;  according 
to  time  it  appears  less  recent  than  the  preceding. 


220  SONGS  OF  RESTORED  JERUSALEBL 

Each  of  the  four  strophes  is  rounded  off  in  six  verses,  with 
members  of  the  ordinary  character,  but  hero  and  there  surging 
up  to  a  greater  height  and  rising  to  a  threefold  sound. 
Nothing  is  more  gentle  than  ver.  1. 

1. 

1  Jahve,  Thou  hast  searched  and  known  me  ! 

Yea  Thou  knowest  my  sitting  and  rising, 

notest  my  thought  already  afar, 
hast  already  viewed  my  going  and  lying  down, 

art  entrusted  with  all  my  ways. 
Yea,  the  word  is  not  upon  my  tongue — 

lo,  Jahve,  already  Thou  knowest  it  altogether, 
5  before  and  behind  hast  Thou  beset  me 

and  on  me  laid  Thine  hand. 
All  too  wonderful  is  the  knowledge  for  me, 

too  exalted,  am  no  match  for  it ! 

2. 

Whither  shall  I  go  from  Thy  spirit: 

whither  flee  from  Thy  glance  ? 
If  I  go  up  to  heaven — there  art  Thou, 

if  I  should  take  hell  for  my  bed — there  art  Thou  ! 
Were  I  to  raise  wings  of  the  dawn, 
settle  at  the  sea's  end  : 
10         there  also  would  Thy  hand  lead  mo, 
and  Thy  right  hand  hold  me  ! 
Were  I  to  think  :   "  but  darkness  will  cover  me, 

night  be  the  light  round  about  me  ;  "' 
darkness  even  would  be  to  Thee  pot  too  dark, 
night  like  day  would  shine, 
dark,  bright,  Wf)uld  be  alike  ! 

3. 

For  Thou  hast  made  my  veins, 

didst  weave  mc  in  my  mother's  botly  : 


SOXOS  OF  RESTORED  JERUSALEM.  22l 

praise  to  Thee  that  amazingly  wonderful  I  became ; 
wonderful  are  Thy  works, 
— my  soul  knows  it  well ! 
My  bones  were  not  concealed  from  Thee,  15 

as  I  was  wrought  in  secret, 
in  the  earth's  depths  was  embroidered  : 
my  mass  Thine  eyes  saw, 

and  in  TJnj  book  they  were  all  written 
— already  formed  those  days   when  there  was  none 

among  them. — 
But  how  heavy  lie  on  me  Thy  thoughts,  God  ; 

how  numberless  their  multitude  ! 
If  I  counted,  them — they  would  be  more  than  sand, 
I  awake — and  am  still  with  Thee  ! — 

4. 
Would'st  Thou  but  slay  the  wicked,  0  God  ! 

and  ye  bloody  men — depart  fi*om  me  ! 
who  speak  of  Thee  only  for  shame,  20 

sinfully  repeat  Thy  testimonies  ! 
Should  I  not  hate  Thy  haters,  Jahve, 

and  loathe  Thy  adversaries  ? 
— With  fullest  hate  I  hate  them, 

have  become  my  enemies  ! — '■ 
God  !  search  me,  and  know  my  heart, 

prove  me  and  know  my  dreams  ! 
and  see  whether  there  be  a  vain  way  in  me, 

and  lead  me  in  the  eternal  way  ! 

1.  The  words,  vv.  2-5,  give  the  proof  of  what  is  said  in  vcr. 
1,  even  more  closely,  but  with  an  advance  in  the  proof.  Not 
only  all  conceivable  deeds,  vv.  2-3, — the  very  words  of  men 
are  known  to  God  beforehand,  ver.  4.  In  this  ver.  4  the  last 
member  is  very  shortly  added,  as  generally  in  this  song  the 
most  figurative  and  lightest  language  predominates  :  but  the 
sense  is  plainly  iJn;  word  is  not  upon   imj  fmujin ,  it  is,  although 


222  soyas  of  restored  Jerusalem. 

in  the  tliouglit,  not  yet  upon  my  tongue,  Thoii  already 
knowest  it  altogether ;  hence  tlie  "lo  !"  pointing  to  a  state,  and 
the  perf.  For  he  who  feels  God  near  on  all  sides,  behind  and 
before,  as  above  and  below,  and  by  Him  in  every  moment  held 
andb  eset,  as  was  described  in  ver.  5, — he  must  also  know  that 
he  can  think  and  do  nothing  without  God.  The  K'tib  i^*^'.?, 
ver.  6,  is  explanatoi-y  and  correct. 

2.  The  figure,  ver.  9,  is  apt  when  we  reflect  that  the  light  of 
the  dawn  from  the  east  in  a  moment  hastens  to  the  extremest 
sea=the  west.  In  ver.  8  all  conceivable  space  being  com- 
prised in  its  four  possibilities, — the  last  named  west  and 
the  hell  touched  upon  ver.  8,  lead  finally  to  tbe  last  thought, 
ver.  11,  the  possibility  which  appears  easier  than  the  former, 
hut  at  least  i^]^)  shut  oneself  into  outermost  darkness,  so  that 
eternal  night  surrounds  man  instead  of  light ;  to  which  figure, 
however,  ''3-:itt?'^  (LXX,  KaTairaTrjaet,  Vulg.  conciilcahit  after 
the  Aramaic  ^P)  so  little  suits  that  the  correct  reading  rather 
appears  to  be  '^S^J:?^  from  ^J?7=^p,  cover,  as  "T^tZ?;,  for  "Itr'>^ 
xci.  6. 

3.  The  wondrous  formation  of  man  before  birth  is,  vv.  13-15, 
described  somewhat  as  in  Job  x.  9-1 1.  But  the  poet  must  here 
from  the  first  in  conformity  with  the  connexion  of  the  thoughts 
bring  out  the  thought  that  God  has  also  made  his  reins  or  feel- 
ings, so  that  He  can  never  be  strange  to  them ;  and  then  that  he 
was  formed  in  the  most  secret  concealed  corner  in  such  a  way,  so 
concealed  as  in  the  depths  of  the  earth  (as  generally  the  earth's 
and  the  mother's  womb  bear  much  resemblance,  Job  i.  21, 
comp.  Sur.  xl.  69,  and  the  cljanyan  'Amr's  Moall.  v.  14.  20), 
but  yet  clear  and  plain  before  God.  And  since  the  foresight 
of  God  does  not  begin  with  His  defined  boundary,  but  ever 
embraces  all  things,  in  ver.  16  finally  appears  the  last  that  the 
human  spirit  can  here  in  poetic  boldness  grandly  conceive, 
from  the  standpoint  of  the  personal  consciousness, — that 
before  birth  all  days  were  written  in  the  divine  book  (Ivi.  9, 
Ixix.  29)  as  if  they  were  already  there  and. ready  when  as  yet 
none  of  them  existed.     The  t^^")  (K'tib)   introduces  a  proposi- 


SONGS  OF  RESTORED  JERUSALEM.  223 

tion  of  state,  §  341  a  :  the  days  luhich  were  creatively  predeter- 
mined, while  not  3'efc  one  among  them  existed.  The  language 
is  here  strained  quite  unusually  by  the  thought  of  that  which 
is  most  wonderful ;  and  the  unusual  brevity  of  the  expression 
is  connected  with  this.  That  the  article  before  D'T?^  and  the 
relative  word  before  ^"',^.']'  may  be  wanting  is  self-intelligible; 
on  the  "'?p^^,  how,  comp.  §  33-J  a.  The  conclusion,  vv.  17,  18, 
almost  like  that  in  the  Gospel  of  John.  With  such  endless 
flow  do  these  divine  thoughts  come  in  upon  the  poet,  as  in 
strongest  currents,  that  he  must  now  hasten  to  break  them  off 
in  the  song,  as  he  would  never  get  out  of  them,  and  their 
number  is  so  infinite  that  he  would  seek  in  vain  to  count  them, 
and  sum  them  up  as  it  were  in  firm  masses.  The  ^12^  must 
be  taken  in  its  first  signification  as  he  heavy  :  so  overpowering 
is  to  the  godly  man  the  stream  of  these  divine  thoughts  that 
they  present  themselves  to  him  as  to  our  poet,  ver.  18  6  and 
ver.  23  h,  as  sweet  dreams,  similarly  as  in  the  4  B.  Ezra  every 
longer  interview  with  God  and  Uriel  becomes  a  dream. 
But  even  if  he  would  as  now  get  free  from  such  infinite  sweet 
dreams,  and  actually  feels  as  if  awoke  from  them,  as  even  now, 
he  feels  himself  ever  still  xoith  Him,  a  last  and  highest 
wonder  !  The  words  as  the  thought  itself  resemble  that  in 
Ps.  Ixxiii.  24  h,  despite  all  difference  in  the  first  beginning  of 
the  contemplation.  Further,  comp.  the  Jahrhh.  des  Bill.  W., 
v.,  p.  177.  But  the  first  strophe,  ver.  6,  the  poet  had  also 
closed  in  a  similar  way,  only  that  he  speaks  here  more  strongly 
because  more  creatively.  Of  the  four  members  of  these  two 
verses,  2  and  3  correspond  to  one  another,  1  and  4 ;  but  it  is 
not  necessary  to  assume  after  the  fourth  member  where  the 
awakening  is  spoken  of,  that  this  must  be  an  early  morning  song. 
4.  by  "f-iy  as  "  Thy  cities,''  the  oath  by  holy  cities  must  be 
thought  of;  but  we  know  only  Sion,  and  such  an  oath  is  too 
unworthy  to  suit  here,  where  Ex.  xx.  7,  is  alluded  to.  It 
might  then  stand  for  T^i-f,  "  Thy  foes"  (for  precisely  in  this 
song  y  is  preferred  instead  of  y,  vv.  2,  17,  in  V^.,  CDnip.  '^^'^, 


224  SONOS  OF  RESTORED  JERUSALEM. 

ver.  3  in  VDTi),  so  that  tlio  reference  might  be  completed 
from  the  foregoiug  verse ;  falsely  express  (Thee)  as  ''  Thy 
foes;''  if  with  many  copies  ^'j7.??  (or  ^"'jp^r?,  as  in  many 
later  songs  ?)  were  not  easiest  to  read,  comp.  B.  (Roman  50) 
16.  But  plainly  hypocrites  and  seeming  holy  ones  form  the 
opposition  in  the  poet's  hearty  accordingly  ^^^,  ver.  24, 
as  =^^^,  "l.'^f;^  is  to  be  understood,  as  also  here  the  opposition 
of  the  eternal  =  divine  way  teaches. 

3.  New  Dangers  and  Complaints. — New  Light. 

If  the  Psalter  closed  here,  we  might  readily  suppose  that 
that  fair  elevation  of  the  first  times  after  the  deliverance  had 
been  of  long  untroubled  duration  ;  the  close  of  the  Psalter,  one 
of  the  most  instructive  books  for  history  of  the  Old  Testament, 
would  in  that  case  appear  entirely  satisfying,  and  we  should 
hardly  expect  anything  higher. — In  fact,  the  enduring  effect  of 
that  elevation  for  the  community  is  UTimistakable ;  it  looks  more 
freely  and  widely  upon  the  kingdoms  of  the  world,  and  connects 
itself  closely  and  inseparably  with  the  ancient  religion.  The 
new  settlement  in  Jerusalem  becomes  gradually  firmer,  more 
developed,  the  popular  element  again  becomes  collected  and 
strengthened ;  even  the  language  becomes  again  predominantly 
purer  and  more  antique  than  it  had  been  in  many  of  the  pre- 
ceding songs.  Butnn  this  repose  there  germinate  unobserved 
new  dangerous  doubts,  which  supply  proof  that  the  ancient 
community  had  not  yet  learnt  all  its  concealed  errors  and 
dangers,  and  therefore  could  not  endure  on  this  position. 
That  very  idea  on  which  now,  in  the  new  foundation  of  the 
people  all  turns, — that  of  the  community, — of  Israel,  has  still 
much  that  is  obscure,  for  few  as  yet  comprehend  what  the  poet 
of  Ps.  Ixxiii.  1  had  already  said.  Shall  the  old  Israel  again 
arise  with  all  its  promises,v.with  Palestine  as  axis  ?  Partly  in 
victory,  partly  in  the  pressure  of  the  time  it  seems  so;  becomes 
even  in  part  necessary,  because  the  old  tiationality  is  on  the 
one  side  again  too  keenly  disputed,  uti  the  other  has  not  yet 


SONGS  OP  RESTORED  JERl'SALEil.  22o 

found  its  full  goal.  For  the  Messianic  expectations  were  still 
unfulfilled,  the  ancient  law  Lad  not  yet  been  again  fully 
restored,  the  old  literature  not  collected.  The  national  element 
then  is  for  a  time  again  fixed  in  the  new  community,  so  far  as 
possible ;  the  old  promises  remain  and  increase.  But  while 
Israel  was  to  wait  for  this  happiness,  there  come,  in  spite  of 
its  fidelity  to  the  old  religion,  the  times,  ever  becoming  more 
oppressive,  of  the  satrap-rule.  The  heathen,  the  wicked  rule 
and  destroy,  Israel  sees  for  herself  no  happiness,  no  hope  ! 
Here  a  new  and  hard  enigma  was  presented ;  for  in  earlier 
times  the  unhappiness  of  the  people  never  co-existed  with 
such  strict  adherence  to  the  ancient  religion.  But  as  the 
songs 

118-125  Psalms  xliv.,  lxxiv.,  lxxix.,  lxxx.  ;  cxxxii., 

LXXXIX.  j    LX.,    LXXXV., 

show,  the  greater  dangers  and  more  serious  trials  which  were 
called  forth  by  the  development  of  the  new  state,  did  not  long 
endure.  Precisely  when  the  new  state  was  restored  by  the 
zeal  of  Zerubabel  and  of  the  High-pi*iest  Josua,  and  in  a 
manner  established,  when  its  citizens  had  attached  themselves 
with  one  mind  and  with  strictness  to  the  ancient  religion  as  it 
was  understood  at  that  time ;  in  brief,  when  the  time  had 
finally  come  when  the  true  Israel  dwelling  in  Sion  seemed 
bound  to  expect  all  Divine  blessings  :  tno  new  community 
seems  to  experience  the  most  visible  signs  of  the  Divine  dis- 
pleasure. All  Gentiles  rise  against  her  for  a  war  of  destruction, 
conquer  Jerusalem  and  the  Temple,  treat  the  people  and  the 
religion  with  equal  severity  and  baseness.  Had  indeed  the 
higher  spiritual  idea  of  Israel  which  germinates  in  Ps.  Ixxiii. 
sqq.,  already  penetrated  more  deeply  and  universally,  such 
external  misfortune  would  not  have  been  received  with  such 
despair.  But  the  conception  of  a  spiritual  Israel  passes  away 
again  under  the  tendency  of  these  times  more  and  more,  while 
the  national,  the  tenacious  a<lhcrcnco  to  the  old  and  the  more 
VOL.  II.  lo 


226  SONOS  OF  RESTORED  JERUSALEM. 

external  faith  is  maintained ;  and  as  the  people  in  this  point 
of  view  is  conscious  of  no  guilt  against  Jahve  its  God,  the 
unexpected  trouble  is  so  severe,  the  humiliation  and  sorrow  so 
deep.  The  elevation  and  inspiration  from  the  first  times  after 
the  exile, — yea,  almost  the  recollection  threatens  to  pass  away 
(although  according  to  Ps.  Ixxxv.  men  still  thought  of  it)  :  and 
pre-eminently  the  recollections  introduced  with  glowing  features 
into  the  sacred  books  of  the  old  lofty  times  under  Moses  and 
David  still  warm  and  strengthen  the  people.  But  the  present 
state  corresponds  so  little  to  these  j  hence  the  almost  bound- 
less dejection  of  the  spirit,  the  oppressed  prayer  and  lament, 
the  great  difficulty — never  before  so  universally  felt  by  the 
whole  people — of  finding  solace  and  rest.  In  short,  we  see 
here  on  a  small  scale  the  same  conflict  of  opposing  thoughts 
and  endeavours,  from  which  the  second  Jerusalem — precisely 
as  its  development  became  more  fixed — can  never  be  free,  and 
which  carried  to  their  height  in  the  times  lying  beyond  the 
Old  Testament,  bring  about  its  overthrow. 

Meanwhile  it  is  more  difficult  to  state  the  precise  time  in 
which  these  songs  fall.  For  on  the  one  hand. the  historical 
information  concerning  the  new  Jerusalem,  especially  from 
this  to  the  previous  period,  flows  in  a  very  scant  and  troubled 
stream.  And  again,  in  all  these  songs  the  foes  are  notably 
not  named  exactly  and  in  particular,  perhaps  because  they, 
unlike  the  later  Ps.  Ixxxiii.,  were  not  written  under  merely 
threatened,  but  actual  subjugation,  when  it  was  neither 
advisable  nor  necessary  to  give  the  names.  If  we  ask, 
following  all  possible  traces  and  evidence,  when  the  Temple  in 
Jerusalem  was  thus  treated  by  heathen  ?  it  is  certain  on  the 
onQ  side  that  we  may  not  think  of  an  *  earlier  conquest,  of  the 
Chaldean  therefore,  because  at  that  time  the  community  was 
not  so  united  and  incorruptibly  true  to  the  ancient  religion  as  it 
here  throughout  appears.  Comp.  only  the  Lamentations  above, 
pp.  99  sq.,  and  the  books  of  Jeremja,  from  which  further, 
these  songs  borrow.     That  here  already  Jerenija's  writings. 


SONQS  OF  RESTORED  JERUSALEM.  227 

tho  series  of  songs  named,  pp  -11  and  124,  and  similar  8uc4i 
late  writings  are  made  use  of,  is  a  further  reason  against  tho 
origin  of  these  songs  in  the  time  of  the  first  Temple.  But 
on  the  other  side  there  as  little  lies  a  tenable  reason  for  going 
down  to  the  Makkabean  times, — times  which  nowhere  here 
clearly  and  certainly  appear,  which  on  the  contrary  are  depicted 
in  the  B.  of  Daniel  as  times  of  internal  religious  division  and 
strong  defection,  while  these  songs  throughout  presuppose  tho 
most  unanimous,  flourishing  condition  of  religion  in  Jerusalem; 
not  to  speak  of  tho  insurmountable  difficulties  which  in  that 
case  the  whole  history  of  the  literature  and  the  Canon  would 
present,  and  which  this  is  not  the  place  further  to  set  forth, 
comp.  e.g.,  Vol.  I.,  pp.  4  sqq.  Hence  I  was  of  opinion  thirty 
years  ago  that  the  songs  belonged  to  the  times  of  the  later 
Persian  dominion,  of  which  and  its  public  discords  because  of  tho 
Temple  we  know  something,  comp.  the  Gesch.  des  V.  Isr.,  iv., 
pp.  263  sqq.  of  the  third  edition.  But  in  1851  I  showed  that 
we  come  here  rather  to  the  times  towards  the  end  of  the  sixth 
and  the  beginning  of  the  fifth  century,  and  this  is  anew  eluci- 
dated in  the  last  edition  of  that  vol.  of  the  History,  pp.  155  sqq. 
Only  thus  do  these  songs  fit  iuto  the  series  of  all  the  preceding 
and  following. 

Further.  Strictly  considered,  only  the  seven  songs  besides 
Ps.  cxxxii.,  belong  entirely  to  the  above-desci'ibed  state  of 
things  in  Jerusalem.  But  these  seven  songs  show  so  complete 
a  likeness  in  the  language  and  colour  of  the  style,  that  one 
might  feel  tempted  to  derive  them  from  the  same  poet,  were 
not  the  conclusion  to  be  drawn  from  particular  traces  that  at 
least  Ps.  Ixxxix.  must  be  from  another  poet  than  the  others. 

The  four  first  songs  are  according  to  all  tokens  designed 
for  congregational  songs,  but  along  with  all  likeness  of  their 
object  are  very  different  in  art  and  tenor.  Ps.  xli.  is  the 
clearest  and  completest  song  of  these.  As  those  sufferings 
were  inexplicable  to  the  people  according  to  the  old  faith,  at 
first  the  vivid  recollection  of  the  eternal  relation  between  God 

15  * 


228  SONOS  OF  RESTORED  JERUSALEM. 

and  Israel  appears^  according  to  wliicli  Israel  praises  Him  as 
the  ancient  and  eternal  giver  of  victory  to  the  people,  who  can 
only  be  strong  and  mighty  through  Him,  vv.  2-9  ;  then  the 
present  weakness  and  degradation  of  the  people — incomprehen- 
sible after  such  antecedents — is  depicted  with  deep  lamentation, 
vv.  10-17  ;  and  finally  with  the  sincerest  assurance  and,  as  it 
were,  conjuration  that  the  community  feels  itself  guiltless 
and  faithful  only  to  the  true  God,  prayer  for  final  pity,  vv. 
18-27.  Scarcely  in  the  first  part,  ver,  5,  does  prayer  once 
break  through. 

Of  the  three  strophes  each  is  arranged  with  eight  verses,  but 
the  last  is  extended  by  two  more. 

1. 

2  O  God  !  with  our  ears  have  we  heard, 

our  fathers  have  told  us 
the  work  wrought  by  thee  in  their  days 
days  of  the  olden  time  : 
Thou,  thine  own  hand,  didst  drive  peoples  out  and  didst 

plant  them, 
didst  injure  tribes  and  spreadest  them  out ; 
for  not  through  their  sword  did  they  inherit  the  land, 
and  not  their  arm  helped  them, 
no.  Thy  right  hand.  Thy  arm  and  the  light  of  Thy 

glance, 
because  thou  lovedst  them. 

5  Thou  art  my  king,  God  ? 

appoint  all  deliverance  of  Jakob  ! 
through  Thee  we  thrust  down  our  oppressors, 

through  Thy  name  we  tread  on  adversaries  ; 
for  not  in  my  bow  do  I  trust, 

my  sword  nevej;  helps  me, 
no,  Thou  didst  help  us  before  our  oppressors 

and  our  haters  Thou  didst  put  to  shame, 
of  God  we  sang  praise  every  day, 

and  glorify  Thy  name  for  ever  ! 


SONOS  OF  RESTORED  JERUSALEM.  229 


And  yet  Thou  Last  rejected  and  put  us  to  shame,        10 

and  goest  not  forth  in  our  armies, 
makest  us  to  yield  before  oppressors, 

and  our  haters  drove  their  spoil, 
givest  us  up  like  the  flock  to  destruction, 

and  hast  scattered  us  among  peoples, 
sellest  Thy  people  for  a  mock-price, 

and  went  not  high  with  their  pi'ices  ; 
makest  us  the  scorn  of  our  neighbours, 

a  scoff  and  disgrace  to  those  round  about  us, 
makest  us  a  bye- word  among  peoples  15 

and  a  shaking  of  the  head  among  nations ; 
daily  my  shame  is  before  me, 

disgrace  has  covered  my  face 
before  the  loud  scorner  and  slanderer, 

before  foe  and  thirster  for  revenge  ! 


All  this  fell  upon  us  though  we  forget  not  Thee 

and  have  not  denied  Thy  covenant, 
for  our  heart  is  not  turned  back 

nor  did  our  step  decline  from  Thy  path, 
that  Thou  didst  crush  us  in  the  desert,  20 

and  didst  cover  us  with  death's  night  ! 
Never,  never  did  we  forget  the  name  of  our  God, 

spread  out  our  hands  to  a  strange  God 
(would  not  God  search  this  out, 

for  He  knows  the  heart's  secresies  ?)  : 
but  for  Thee  we  are  continually  put  to  death, 

esteemed  as  a  flock  for  slaughter  ! 
Awake  !  why  sleepest  Thou,  Lord, 

wake  up,  reject  not  for  ever  ! 


230  SONOS  OF  RESTORED  JERUSALEM. 

Why  liidest  Thou  Thy  countenance, 

forgettest  our  sufferings,  our  oppression  ? 

for  into  the  dust  sinks  our  soul, 
to  earth  our  body  cleaves  : 

rise  to  help  us, 

redeem  us  for  the  sake  of  Thy  grace. 

On  nbc?^  ver.  3,  comp.  Ixxx.  12.  Ver.  13  properly  :  for  a 
trifling  price  {iinpreis)  so  low  and  contemptible,  not  sparing 
blood  as  dear,  Ixxii.  14,  but  giving  it  up  very  cheaply,  yea  for 
nothing  j  because  no  use  and  gain  at  all  is  seen  from  the  many 
sacrifices  which  the  enemy  so  readily  overpowers.  The  figure 
from  Jer.  xv.  13  :  but  an  ancient  poet  would  not  have  carried 
out  this  figure  so  far.  Ver.  20.  CDIp'?^  instead  (Hos.  ii.  1) 
might  signify  :  thou  didst  strike  us  instead  of  wild  beasts,  as 
if  we  deserved  as  beasts  of  prey  the  highest  punishment ;  or 
Thou — as  beasts  of  prey,  fearfully  as  beasts  of  prey  crush. 
Both, — especially  the  last — are  harsh ;  rather  does  the  poet 
take  the  'place  of  vnld  beasts  for  =  desert,  desolation,  so  that 
the  following  member  may  speak  of  darkness  ;  for  manifestly 
the  figure  is  borrowed  from  Jer.  ix.  10,  x.  22,  as  ver.  15  from 
Jer.  xviii.  16,  and  much  else  of  the  kind  in  these  four  songs. 
Ver.  21  must  contain  an  oath;  because  ver.  22  most  solemnly 
appeals  to  the  Divine  knowledge.  For  Thee,  i.e.,  for  Thy 
sake,  ver.  23,  quite  as  Ixix.  8  ;  but  in  other  respects  ver.  16 
is  from  Ixix.  8,  li.  5,  xxxviii.  18,  but  somewhat  otherwise 
applied. 

Ps.  Ixxiv.  most  deeply  and  unhappily  laments,  because  the 
unhappincss  has  reached  its  furthest  point.  From  the  veiy 
first  there  gushes  forth  most  mournfully  the  prayer  for  remem- 
brance of  the  community  now  in  the  innermost  sanctuary 
destroyed,  vv.  1-9,  and  after  that,  upon  new  complaint,  the 
whole  greatness  of  God  has  been  sung  with  praise  and  invoca- 
tion, vv.  10-17,  most  urgently  does  the  prayer  as  it  were  calling 


SONQS  OF  RESTORED  JERUSALEM.  231 

forth  tlie  feeling  of  God's  honouFj  for  the  aversion  of  scorn  ant^ 
misery,  recur,  vv.  18-23.  The  language  too  is  bent  and  with 
difficulty  collects  itself,  like  the  whole  state  of  that  time.  '  But 
the  build  of  the  three  strophes  still  contains  something  of  the 
old  manner  of  a  song  of  lament  -,  they  become  always  shorter, 
from  20  to  16  and  further  to  12  members. 

1- 

Why,  0  God,  hast  Thou  cast  off  for  over,  1 

and  smokes  Thy  anger  against  Thy  pasture-flock  ? 
think  of  the  community  which  Thou  hast  long  obtained, 

hast  redeemed  for  the  stock  of  Thy  heritage, 
the    mount    Sion    on   which    Thou   didst    take    Thy 

dwelling ! 
lift  Thy  steps  against  eternal  evil-doers  : 

all  in  the  Temple  the  enemy' injured  ! 
Thy  oppressors  roared  in  the  midst  of  the  festive  house, 

set  for  signs  their  ensigns ; 
It  seems  as  if  men  raised  5 

in  the  forest's  thicket  axes, 
and  now  with  hatchet  and  hammers 

broke  down  together  its  carved  work  ; 
into  fire  cast  they  Thy  sanctuary, 

desecrated  to  the  earth  Thy  name's  seat, 
thought  in  themselves  :  '^dislodge  we  them  together  !" 

burned  all  the  houses  of  God  i:i  the  land ; 
we  see  no  longer  our  signs, 

prophets  are  no  more, 
and  have  none  who  knew  "  how  lonjr  V 


How  long,  God,  shall  the  oppressor  scoff,  10 

the  enemy  for  ever  proscribe  Thy  name  ? 

why  then  withdrawest  Thou  Thy  hand  and  right  hand  ? 
out  from  Thy  bosom,  destroy  ! 


232  SONGS  OF  RESTORED  JERVSALE3I. 

for  God  is  nevertlieless  my  King  from  olden  times, 

who  gives  help  in  the  midst  of  the  laud. 
Tho2i  hast  by  Thy  might  divided  the  sea, 

broken  dragons^  heads  upon  the  waters, 
Thou  has  dashed  in  pieces  the  heads  of  the  monster, 

didst  give  it  for  food  to  a  people  of  savages, 
15         Thou  hast  divided  spring  and  brook, 

TJioit  hast  dried  streams  of  eternal  flood ; 
Thine  is  the  day— and  Thine  the  night, 

Thoii  hast  appointed  light  and  sun, 
Thoii  didst  place  firmly  all  earth's  bounds, 

summer  and  wintei" — Thou  hast  formed  them  ! 

3. 

Remember  this  :  the  enemy  scorns  Jahve, 
and  foolish  people  despise  Thy  name  ; 
give  not  to  the  wild  life  the  soul  of  Thy  turtle-dove, 
the  life  of  Thy  poor  forget  not  for  ever  ! 
20         0  look  upon  the  Covenant : 

how  full  the  earth's  asylums  are — of  dwellings  of 

cruelty  ! 
let  not  the  bowed-down  return  ashamed, 

let  the  poor  and  helpless  praise  Thy  name  ! 
Up,  God,  0  conduct  Thy  cause, 

think  of  Thy  scorn  by  fools  continually  ! 
forget  not  the  voice  of  Thy  oppressors, 
■    the  adversaries'  noise  ever  arising  ! 

Pasture-floclc  plainly  here  and  Ixxix,  13,  after  xcv.  6,  7,  c.  3. 
On  ver.  3  comp.  Ixxiii.  18.  Ver.  4,  comp.  ver.  9,  shews  that 
the  enemy,  after  seizing  the  Temple,  set  up  instead  of  the 
genuine  Israelitish  signs,  e.g.,  Cherubim,  their  heathen  ones; 
the  former  they  struck  down  and  burnt ;  but  further,  despite 
all  the  bitter  complaints  of  these  songs,  their  rage  did  not  go. 
The  i>t[f.  fern,  iu  nTnnD,  ver.  6,  must  refer  to  the  readily 


SONQS  OF  RESTORED  JERUSALEM.  233 

recognizable  '^Sion."  The  words,  vv.  13,  14,  yield  instead  in, 
tlie  first  place  only  a  decorated  form  of  Ex.  xiv.  sqq,,  and  B,  Jes. 
li.  9,  10,  for  Egypt  or  Pharao  and  his  princes  in  this  time  aro 
readily  compared  with  crocodiles  (see  above  on  Ixviii.  31)  :  but 
(1)  allusion  is  made  to  the  old  legends  of  these  monsters  of 
the  early  world  which  appeared  to  have  returned  in  Pharao 
(comp.  on  Job,  p.  62)  ;  and  (2)  by  the  side  of  the  legend  of 
the  mere  sea-monster,  ver.  13,  is  further  added,  ver.  14,  with 
distinct  purpose,  the  quite  other  legend  of  the.  half  sea,  half 
land  monster,  which  once  in  the  fore-time  subdued  by  God, 
still  always  serves  as  food  in  its  monstrous  remains  to  a  people 
of  savages  (that  is  ^""^f?  QV,  §  292  a,  and  Ps.  Ixxii.  9) 
i.e.,  of  half-men,  who  dwell  at  the  earth's  ends.  Such  legends, 
the  reflection  of  which  appears  in  the  translation  of  the  LXX, 
in  the  peoples  of  J^iliiopia,  as  well  as  in  B.  Henokh,  Ix.  24, 
4  Ezr.  yi.  51,  and  elsewhere,  must  at  that  time  have  been 
widely  diffused.  But  then  this  other  monster  along  with 
Egypt  of  itself  here  as  elsewhere  points  to  Assyria,  i.e.,  Persia, 
as  is  meant  more  exactly  here ;  and  ver.  15  is  now  no  mere 
repetition  of  ver.  13  a,  but  points  to  the  deliverance  from 
exile,  and  is  borrowed  from  passages  like  B.  Jes.  xlii.  15, 
xliv.  27. — Ver.  \Q)h  from  Gen.  i.  16;  ver.  17a  from  Job, 
xxxviii.  8.  Turtle  ver.  19,  the  innocent  community,  ver.  2; 
but  manifestly  from  the  RL ;  the  first  ^IT^  merely  for  the 
sake  of  the  word-play  with  the  second  for  n>n  (^  173  tZ). 
Covenant  ver.  20,  and  therefore  also  the  people  of  the 
covenant,  comp.  xliv.  18,  Mai.  iii.  1  ;  but  for  "<2tt7nD,  which 
as  darh  corner  gives  no  sense,  ""rbna  is  to  be  expressed  in 
the  sense  of  ver.  8Z>. 

Much  more  collected  and  composed  in  the  njidst  of  misery 
are  the  two  following  songs,  Pss.  Ixxix.,  Ixxx. ;  although  Ps. 
Ixxx.  far  excels  Ps.  Ixxix.  in  tenderness,  mildness,  and  repose 
as  well  as  in  art.  For  Ps.  Ixxix.  mingles  with  the  mournful 
description  of  the  sufferings,  and  with  the  prayer  that  instead 


234  SONGS  OF  RESTORED  JERUSALEM. 

of  permitting  the  community  to  be  destroyed  by  cruelty^  the 
foes  who  scoff  at  all  true  religion  and  Jahve  may  be  punished, 
— the  recollection  of  the  guilt  of  Israel,  vv.  8_,  9 ;  and  the  wish 
to  see  Israel  only  for  the  sake  of  religion  (the  name  of  Jahve) 
preserved.  For  this  purpose  all  is  more  briefly  composed,  so 
that  the  strophe  is  extended  only  to  five  verses,  the  third  and 
last  becomes  still  shorter.  The  second  turns  from  the  first 
very  strongly  against  the  heathen ;  and  this  in  particular  is  the 
new  feature  in  the  song. 

1. 

1  God  !  heathen  have  come  into  Thy  heritage, 

have  stained  Thy  holy  Temple, 
turned  Jerusalem  into  ruins ; 
given  Thy  servants'  corpses 

as  food  to  the  birds  of  heaven, 
to  the  wild  beasts  of  the  earth  Thy  saints'  bodies ; 
their  blood  forgotten  like  water 

round  about  Jerusalem,  without  buriers  ; 
we  have  become  a  scoff  to  our  neighbours, 

a  scorn  and  disg^race  for  all  round  about  us. — 


will  Thy  jealousy  burn  like  fire  ? 

2. 
Pour  out  Thy  wrath  on  peoples  which  know  Thee  not, 

on  kingdoms  which  call  not  on  Thy  name, 
because  they  destroyed  Jakob, 

and  made  His  pastures  desolate  ! — 
Remember  not  against  us  the  sins  of  former  ones  ! 
in  haste  let  Thy  compassion  anticipate  us, 
because  we  are  very  miserable ; 
help  us.  Thou  God  oi'^our  salvation, 
for  Thy  sublime  name's  sake, 
and  save  us  and  atone  our  sins 
for  Thy  name's  sake  ! 


SONQS  OF  RESTORED  JERUSALEM.  236 

wliy  should  heathen  say  :  "  where  is  their  God  V  10 
let  there  be  known  to  the  heathen  clearly  before  us 
the  vengeance    of   the    forgotten  blood    of    Thy 

servants ! 


Let  the  sighs  of  the  fettered  come  before  Thee, 

according  to  the  greatness  of  Thy  arm — let  children 
of  death  remain, 

and  sevenfold  requite  our  neighbours  into  their  bosom, 
the  scorn  wherewith  they  scorn  Thee,  0  Lord  ! 

and  we  Thy  people  and  Thy  pasture-flock, 
we  will  sing  praises  to  Thee  ever, 

to  all  ages  ever  tell  Thy  praise  ! 

Yer.  6,  7  almost  verbally  from  Jer.  x.  25 ;  one  does  not 
clearly  see  why  the  2)hir.  ^^^^  is  here  changed  into  the  sing., 
and  the  sing,  seems  to  be  a  mere  oversight.  Ver.  10  a  as  so 
much  in  these  songs  from  Joel  ii.  17.  Fettered,  ver.  11,  Israel 
might  generally  in  those  circumstances  of  complete  subjection 
appear ;  but  before  the  poet's  mind  there  passed,  in  both 
members  so  plainly,  the  verse  cii.  21,  that  the  colour  of  the 
language  is  thence  explained. 

Ps.  Ixxx.  A  modest,  tender  prayer  for  the  restoration  of 
the  utterly  ruined  state,  but  so  arranged  as  to  be  sung  in  the 
assembled  congregation  with  alternate  voices.  While  thus  the 
main  prayer  to  be  sung  by  the  whole  community  recurs  at  the 
end  of  the  three  strophes,  the  first  in  general  appeals  to  the 
Divine  help  ;  the  second  recalls  the  loug  duration  and  severity 
of  the  sufferings  ;  and  the  third  and  fourth  point  to  the  ancient 
history  according  to  which  the  community  was  once  so  care- 
fully led  out  of  Egypt  by  Jahve,  and  firmly  planted  in  Pales- 
tine (verdant  like  a  fruitful  vine),  and  brought  to  maturity. 
Shall   this  pleasant  plant  of  Jahve  pass  away  through  rude 


236  SONOS  OF  RESTORED  JERUSALEM. 

hands  ?  Hence  the  figure  admits  of  the  longest  and  most 
touching  elaboration;  comp.  earlier  Isa.  v.,  Ezek,  xv.  and  xvii. ; 
and  hence  the  language  is  here  doubled^  nay  quadrupled^  for 
the  prayer  cannot  be  urgent  enough,  as  if  in  the  midst  of  the 
last  despondency.  Apart  from  the  two-membered  return- 
verse,  the  six  members  of  each  of  the  two  first  strophes  are 
enlarged  in  the  third  to  twelve :  but  the  recurrent  verse  is 
extended,  according  to  its  pure  sense,  .now  likewise  to  twelve 
members.     Comp.  above  the  structure  of  Pss.  xcix.  sq. 

1. 

2  Thou  Shepherd  of  Israel  0  hearken  ! 

Thou  who  didst  lead  Josef  like  sheep, 
inhabitest  the  Cherub^s,  O  shine  forth  ! 
before  Efraim  and  Benjamin,  Manasse, 

arouse  Thy  heroic  strength 
and  come  to  our  deliverance  ! 
0  God,  restore  us  again, 

cause  Thy  glance  to  shine,  that  ive  may  be  saved! 

2. 

5  0  Jahve,  God  of  Hosts, 

how   long    dost    Thou   still  fume   at  Thy  people's 

prayers  ? 
hast  caused  them  to  eat  bread  of  tears, 

made  them  drink  tears  to  the  full  measure ; 
makest  us  the  object  of  strife  to  our  neighbours, 
and  our  foes  scoff  at  us  : 
0  God  of  Hosts,  restore  us  again,     - 

cause  Thy  glance  to  shine,  that  we  may  he  saved  ! 

3. 

A  vine  Thou  didst  take  from  Egypt's  earth, 
didst  drive  away  peoples,  didst  plant  it ; 


SONOS  OF  RESTORED  JERUSALEM.  2:^7 

Thou  madest  space  before  it,  10 

it  struck  its  roots  and  filled  the  earth, 
mountains  were  covered  with  its  shadow, 

with  its  branches  cedars  of  God  ; 
it  stretched  its  tendrils  to  the  sea, 

unto  the  Flood  its  sprouts. 
Why  hast  Thou  broken  through  its  hedges, 

that  all  wayfarers  pluck  it, 
the  boar  out  of  the  forest  rends  it, 

the  brood  of  the  field  browses  on  it  ? 

O  God  of  Hosts,  return,  we  pray,  15 

looking  from  heaven  behold, 

and  visit  this  vine  ! 
For  the  plant  which  Thy  right  hand  planted, 

[the  son  whom  Thou  didst  bring  up  for  Tliyself], 
scorched  in  fire  is  cut  down, 

(before  Thy  glance's  menace  they  perish  !) 
— so  be  over  the  man  of  Thy  right  hand  Thy  hand, 
the  son  of  man  whom  Thou  didst  bring  up  for 

Thyself ! 
— We  too  will  not  depart  from  Thee, 

let  us  live,  we  will  call  on  Thy  name  ! 

0  Jahve,  God  of  Hosts,  restore  us  again,  20 

cause  Thy  glance  to  shine,  that  we  may  he  saved ! 

Somewhat  striking  is  the  statement  of  the  particular  tribes, 
vv.  2,  3.  That  the  poet  was  a  Samaritan  (Efraimito)  must  not 
be  assumed;  and  just  as  little,  that  Samaria  was  at  that  time 
allied  with  Jerusalem.  But  Josef  and  Benjamin  appear  to 
stand  merely  in  a  general  way  instead  of  some  old  renowned 
names,  because  the  actual  tribe-division  has  already  ceased  in 
these  times,  but  Sion  boasts  of  continuing  all  Israel,  comp. 
Ixxvii.  16,  Ixxxi,  5,  G,  and  on  llov.  vii.  4-8.  tt;''btt?,  ver.  6, 
properly  a  defined  measure,  the  third  part  of  a  very  great 
whole,  is  here  more  freely  translated.     Ver.  12  :  to  the  Medi- 


238  SONQS  OF  RESTORED  JERUSALEM. 

terranean  Sea  and  the  Euphi-ates,  here  and  Ixxxix.  26,  from 
Ps.  Ixxii.  8,  as  ver.  14  is  framed  from  1.  11.  But  the  relation 
of  the  individual  clauses  and  members  of  vv.  15-20  is  peculiarly 
difficult.  Were  the  readings  here  correct,  it  must  be  assumed 
that  the  figure  of  the  vine  is  gradually  dropped  from  ver.  15; 
with  ver.  15  the  language  bends  towards  the  conclusion,  but  it  is 
still  further  spun  out  in  the  following  words,  and  the  figure  first 
fully  explained;  sow  ver.  16,  would  be  still  in  the  sense  of 
the  figure  a  young  tree,  shoot  (pL  mD3,  Gen.  xlix.  22),  but 
ver.  18  6  explains  by  son  of  man ;  as  also  ^33  is  explained 
by  ver.  18  a;  in  ver.  16  the  connexion  of  the  TPP  with  the 
accus.  or  with  bv  being  interchangeable.  But  in  fact  much 
that  is  improbable  lies  here ;  if  ver.  IQh  is  struck  out  as 
inserted  here  from  ver.  18  Z>,  the  connexion  of  all  the  words 
becomes  much  easier,  and  above  all  in  this  way  the  even 
structure  of  the  whole  song,  according  to  its  plainly  great 
unifoi-mity  of  strophes,  is  restored.  Then  the  vine,  described 
vv.  9-14  (which  is  given  here  merely  because  of  the  /ew. 
gender  for  the  vine-stock)  is  in  ver.  16  also  more  generally 
named  a  plant  which  God's  hand  had  set  and  planted,  but 
merely  in  order  to  describe  the  devastators  of  this  vine,  i.e.,  of 
this  sappy  blooming  community,  ver.  17ft, — after  the  figures 
Ps.  Ixxiv.  3-7, — from  another  side  than  was  done  in  vv.  13,  14. 
And  the  present  condition  of  this  community,  vv.  16«,  17  a, 
being  once  more  adduced  with  the  most  striking  figui*e,  so 
that  here  as  in  a  sudden  parenthesis  ver.  17  b  the  figure  is  rent 
through  by  the  expression  of  the  coarsest  reality  :  the  prayer 
is  renewed,  ver.  18,  for  the  protection  of  the  husbandman,  so 
that  about  Israel  itself  this  full  compassion-deserving  man 
appears  as  the  object  of  this  prayer  without  further  disguise ; 
and  the  voice  of  this  man  finally  falls  back  into  the  we, 
ver.  19,  but  the  key-note  of  the  prayer  may  recur  for  the  third 
time  on  the  whole,  and  also  for  the  third  time  in  this  strophe, — 
and  that  with  the  greater  power.  The  spinning-out  of  the 
earlier  strophe  in  the  following  one  we  saw  already  in  Pa.  xcix. 


SOXaS  OF  RESTORED  JERUSALEM.  239 

Ps.  cxxxii.  and  Ps.  Ixxxix.  are  so  similar  in  style  and  con- 
tents, that  the  same  composer  might  be  conjectured,  who 
must  then  be  different  from  the  author  of  the  four  preceding 
songs.  From  cxxxii.  10,  and  Ixxxix.  52  comp.  Ixxxiv.  10,  it 
is  however  clear  enough  who  the  composer  was  ;  for  if  the  two 
passages  be  closely  considered,  we  find  that  the  poet  himself 
must  have  been  an  Anointed  one,  a  prince, — and  therefore  a 
Davidide,  if  not  ruling,  yet  called  to  rule  by  his  descent  from 
the  old  Davidic  kings.  A  passage  like  Hab.,iii.  13 — where 
the  word  Messias  in  the  second  member  is  interchanged  ^ath 
the  word  peojjJe  in  the  first,  may  not  remotely  be  compared 
with  those  of  this  song.  Every  living  and  careful  consideration 
of  them  anew  confirms  the  hypothesis  that  here  an  individual 
poet  with  quite  peculiar  personality  is  speaking,  with  the  most 
unique  feelings  and  experiences,  peculiar  to  his  life.  Indeed 
it  must  be  said  that  in  the  whole  composition,  nay,  almost  in 
every  word  of  these  songs,  we  feel  the  quite  peculiar  colouring 
in  which  a  Davidide  was  bound  to  seize  the  relations  and 
sufferings  of  those  times.  Who  this  Davidide  was,  it  is 
certainly  somewhat  diflficult  to  make  out  from  other  sources : 
but  we  know  that  Zerubabel  remained  a  dweller  in  Jerusalem  ; 
or  we  might  think  of  a  descendant  of  his.  If  now  both  were 
of  the  same  poet,  certainly  Ps.  cxxxii.  is  significantly  earlier ; 
it  is  fresher,  more  powerful,  and  it  has  no  allusion  at  all  to 
the  great  desolation  of  Jerusalem,  and  pollution  of  tho 
Temple. 

But  in  fact  notwithstanding  all  resemblance,  in  poetic  tenor 
and  art  and  in  the  stamp  of  the  language  there  is  much 
diversity  between  the  two  ;  and  Ps.  cxxxii.  plainly  stands 
higher  in  flight  and  spirit.  Since  now  we  learned  to  recognize 
Zerubabel  in  certain  songs  of  similar  flight  and  of  the  like 
time,  we  esteem  Ps.  cxxxii.  as  a  somewhat  later  poem  of  his, 
and  derive  Ps.  Ixxxix.  from  his  son.  For  this  mutual  relation 
of  the  two  songs  their  present  position  also  speaks,  Ps.  cxxxii. 
as  adopted  into  tho  above  described  collection,  Pss.  cxx. — 


2i0  SONGS  OF  RESTORED  JERUSALEM. 

cxxxiv.j  and  Ps.  Ixxxix.  along  witli  Ixxxv.^  Ixxx.,  Ixxix.^  Ixxiv., 
xliv. 

The  poet  of  Ps.  cxxxii.,  full  of  the  oracle  2  Sam.  vii.,  and 
several  other  more  ancient  in  praise  of  David,  and  of  Sion, 
unable  to  conceive  and  endure  that  the  once  flourishing  Sion 
for  whose  weal  David  sacrificed  himself,  should  for  ever  more 
deeply  fall,  prays  to  Jahve  full  of  hope, — that  for  David's 
sake,  and  the  promises  given  to  him.  He  will  be  gracious  to 
Sion,  the  once  chosen  city,  and  David's  race.  Thus,  reviewing 
the  ancient  history  and  the  present,  he  prays  Jahve  at  first  to 
recollect  the  sacrifice  of  David,  by  which  Sion  became  the 
joyous  seat  of  religion,  vv.  1-17.  But  now  it  is  as  if  desolate 
and  forsaken  of  Jahve,  therefore  will  Jahve  again  show 
Himself  in  it  in  His  splendour,  and  hear  the  Anointed  one, 
according  to  His  promise,  vv.  8-12  ;  for  Sion  is  once  for  all, 
according  to  ancient  oracles  the  seat  of  Jahve,  where  also 
David's  race  shall  never  cease  to  shine,  vv.  13-18.  The  first 
of  the  three  strophes  has  14  members,  the  second  closely  con- 
sidered, an  equal  number,  while  the  last  (as  frequently) 
concludes  somewhat  more  shortly.    ' 

1. 
1  Eemember,  0  Jahve,  David 

all  the  trouble  he  endured  ; 
he,  who  swore  to  Jahve, 

vowed  to  Jakob's  Strong  One  : 
"  I  will  not  enter  my  house's  tent, 

.    nor  ascend  the  bed  of  my  couch, 
'^nor  give  my  eyes  sleep 

and  my  eyelids  slumber, 
5       ,     "  till  that  I  find  a  place  for  JahvL% 

I,  an  abode  for  the  Strong  One  of  Jahve  !  " 
and  lo,  we  heard  it  in  Efrata, 

so  found  we  it  in  the  fields  of  the  Forest : 
"  let  us  come  to  His  seat, 

do  homaofe  at  His  footstool  !  " 


SONOS  OF  RESTORED  JEllV^ALKM. 


L'4I 


2. 

O  raise,  Jahve,  Thyself  to  Tliy  restiug-plaoe, 

Thyself  and  Thy  sublime  ark  ! 
let  Thy  priests  put  on  gracious  righteousness, 

and  Thy  saints  jubilation  ! 
For  David,  Thy  servant's  sake  10 

thrust  not  back  the  countenance  of  Thy  Anointed  ! 
Sworn  hath  Jahve  truth  to  David, 

whence  He  will  never  swerve  : 
"of  Thy  body's  fruit 

will  I  place  on  Thy  throne  ! 
"  if  Thy  sons  keep  thy  covenant 

and  my  exhortations  which  I  teach  them  : 
so  shall  their  sons  for  ever  and  ever 
sit  upon  Thy  .throne." 


For  Jahve  has  chosen  out  Sion, 

desired  it  for  His  own  abode  : 
"  this  is  my  resting-place  for  ever  and  ever, 

here  will  I  dwell,  because  I  love  her ; 
her  food  will  bless,  bless,  15 

will  satisfy  her  poor  with  bread, 
and  cause  her  priests  to  put  on  salvation, 

and  her  saints— they  shall  shout  for  joy  ; 
there  will  I  cause  a  horn  to  sprout  for  David, 

prepare  a  light  for  mine  Anointed, 
will  cause  His  foes  to  put  on  shame, 

but  on  Him  shall  His  crown  shine  !  " 

The  very  difficult  verses,  6,  7,  may— if  they  are  compared 
with  the  whole  connexion— simply  describe  the  splendid  way 
in  which  the  execution  and  the  result  have  corresponded  t.; 
these    toils  of  David:   If   Efrita,  the  older,   solemn   name   of 

VOL.  u.  J. 


242  SONOS  OF  RESTOIiED  JERUSALEM. 

Bethlehem, — here  named  for   David's  sake, — denotes   by  its 
situation  Southern  Kanaan,  and  the  fields  of  the  forest,  {i.e., 
Libanon's,  the  finest  and  mightiest  forest  in  Kanaan,  Isa.  xxii. 
8,  xxix.  1  7,  Ps.  Ixxv.  7,  Hagg.  i.  8)  denote  the   Northern,  the 
sense  is :   "  and  actually  the  oath,  vv.  2-5,  was  not  in  vain  ;   me 
{i.e.,  the  Israelites,  as  an  ancient  surviving  people  generally, 
in  the  speech  of  this  time,  Ixvi.   G)   heard  through  the  whole 
land  the  joyous  words   of  reciprocal  summons  to  go  to   the 
Temple  on  Sion''   (ver.   7  after  xcix.   5)  ;  and  if  this  is   very 
brief,  it  is  yet  entirely  suitable.     From  ver.  8  it  does  not  follow 
that  the  poet  was  at  that  time  in  exile  and  wished  that  Jahve 
and  the  ark  of  the  covenant  might  return  to  Sion.    Kather 
does  the  poet  pray  only  that  Jahve  will  with  His  (at  that  time 
lost)  ark  of  the  covenant,  and  in  the  splendour  of  earlier  times, 
manifestly  show  Himself  on  Sion,  and  on  the  whole  earth, — or 
make  His  presence  felt ;  for  in  unhappy  times  He  appears  to 
have    departed   from    the   holy    place.      The  praise    of  Sion, 
vv.    13-18,  sufiiciently   shows  that   Sion  generally  was    again 
inhabited,  but  very  scantily  and  wretchedly  ;  and  the  historic 
circumstances  here  are  entirely  the  same  that  we- find  indicated 
about  the  same  time  in  the  words,  B.  Jes.  xxiii.  18,  comp.  with 
xlix.  22,  23,  Ix.  4,  9-12,  Zakh.  vi.  10-15.     A  light  to  David,— 
his  race  not  only  remaining  in  Sion,  but  there  ever  shining  in 
inextinguishable  splendour  (1  Kings  xi.  36,  xv.  4sqq.,  comp. 
with  2  Sam.  xxi.  17.) 

Ps.  Ixxxix.  supplicates  in  a  much  unhappier  and  more  woeful 
tone,  quite  as  in  that  troubled  time  we  looked  upon  above ;  for 
this  song  certainly  falls  with  Ps.  Ixxx.  in  about  the  same 
period ;  but  a  somewhat  later  writer  has  this  song  as  his 
pattern  in  lamentation,  for  the  figures,  w.  41,  42,  plainly  stand 
in  Ixxx.  13  as  their  original  position,  and  likewise  the  words 
vv.  10-14  are  not  necessarily  from  the  poet  of  Ixxiv.  13-17. 
The  greater  must  be  our  adrnii'ation  of  the  high  spirit  and 
steadfast  boldness,   which  will  not   willingly  despond  even  in 


SONOS  OF  RESTORED  JERUSALEM.  2i'i 

these  most  unhappy  tiroes.  As  if  the  poet  would  witli  firm 
resolve,  from  the  midst  of  all  anguish  which  has  long  befallen 
him,  cast  himself  all  the  more  purely  and  with  the  greater 
comfort  on  the  recollection  of  the  Divine  grace,  he  begins  a 
song  of  thanks  and  praise  to  Jahve,  the  ever  gracious,  who 
promises  eternal  weal  to  David  and  his  race ;  and  develops, 
thus  brought  under  the  soothing  power  of  song,  in  the  first 
instance  more  assiduously  and  fully  this  praise  of  the  greatness 
of  Jahve  and  of  the  happiness  of  Israel  to  be  His  people,  vv. 
7-19.  But  since  to  this  happiness,  according  to  the  ancient 
view,  this  also  belongs, — that  Jahve  ever  preserves  and 
protects  the  (Davidic)  prince,  who  with  his  people  is  true  to 
Him  :  the  language  then  most  widely  broadens  out  in  the 
praise  of  the  choice  of  David  long  ago,  and  of  the  Divine 
promise  therewith  given  for  His  posterity, .vv.  20-38.  And  now 
only  at  the  end,  as  if  drawn  forth  by  this  recollection  of  the 
glorious  past,  and  its  promises,  the  contemplation  of  the 
mournful  present  so  far  different  from  that  oracle  concerning 
David,  and  the  most  dejected  lamentation  makes  way,  w.  39-52, 
almost  with  exhaustion  and  despondency, — a  sobbing  discourse, 
violently  constrained  and  oppressed,  scarce  finding  words  to 
express  the  injuries  of  the  time  and  the  personal  mal-treatment. 
Thus  the  end  does  not  answer  to  the  beginning,  but  while  from 
the  first  and  in  the  main  part  rest  prevails,  with  repression  of 
excitement,  finally  the  latter  also  asserts  itself.  The  main  part 
is  almost  verbally  founded  on  2  Sam.  vii.,  only  in  a  few  parti- 
culars in  accordance  with  the  demand  of  later  times  and  their 
experience,  more  fully  worked  out. — A  structure  in  strophes 
cannot  here  be  discovered ;  the  poet  certainly  did  not  design  his 
song  for  public  singing.  On  the  whole,  there  appear  here  as 
three  constituent  parts  of  the  long  song,  (1)  Praise,  (2)  Historical 
recollection,  (3)  Lament,  and  this  according  to  the  Massora  iu 
18,  19  and  14  verses.  But  the  formation  in  smaller  strophes 
is  wanting. 

16  * 


2H  SONGS  OF  RESTORED  JERUSALEM. 

1. 

2  The  mercies  of  Jalive  will  I  ever  sing, 

for  all  times  loudly  publish  Thy  faithfulness, 
the  while  I  think :  eternally  is  grace  built  up, 

with   the  heaven  itself  Thou   foundest  Thy  faith- 
fulness ! 
"  Concluded  have  I  a  covenant  with  the  Chosen  one, 
sworn  to  David  my  servant : 
5        "  for  ever  will  I  found  thy  seed, 

for  all  times  build  thy  throne  !^'    * 
And  heaven  praise  highly  Thy  wonder,  Jahve, 
and  Thy  faithfulness  in  the  Saints'  assembly. 

For  who  in  the  bright  height  is  like  Jahve, 

is  like  to  Jahve  among  the  sons  of  God  ? 
to  God  most  sublime  in  the  council  of  the  Saints, 

and  fearful  over  all  round  about  Him  ? 
O  Jahve,  God  of  Hosts,  who  is  mighty  as  Thou,  Jah, 

and  like  to  Thy  faithfulness,  round  about  Thee  ? 
10         Thou  rulest  over  the  sea's  haughtiness,     ■ 

when  its  waves  are  proud,  TJiou  soothest  them  ; 
Thou  didst  strike,  like  one  smitten,  the  Monster, 

didst  scatter  by  the  arm  of  power  the  foes ; 
Thine  are  the  heavens.  Thine  also  is  the  earth, 

the  world  and  its  fulness  —  Thou  hast  formed  them; 
North  and  South — Thou  hast  made  them. 

Tabor  and  Hermon  rejoice  in  Thy  name ; 
Thine  is  the  arm  with  strength, 

strong  Thy  hand,  high  Thy  right  hand. 
15         Right  and  judgment  are  Thy  throne's  foundation, 

grace  and  truth  Thy  glance's  fore-runners. — 
0  blessed  the  people  that  knows  feasts  of  jubilation, 

Jahve,  walks  in  the  light  of  Thy  glance, 
for  Thy  name  every  day  makes  merry, 

and  of  Thy  gracious  righteousness  is  proud ; 


SONGS  OF  RESTORED  JERUSALEM.  246 

for  the  oriuinient  of  their  glory  art  Thou, 

through  Thy  favour  our  ht  ra  is  exulted ; 

for  Jahve's  own  self  is  our  shield, 

the  Holy  One  of  Israel  our  King. 


Once  spakest  Thou  in  vision  to  Thy  Saint  20 

and  saidst :  "  I  have  laid  help  on  a  hero, 
raised  a  youth  out  of  the  people, 
found  David  my  servant, 

with  holy  oil  anointed  him, 
with  whom  my  hand  shall  remain  firm, 

and  v.liom  my  arm  will  strengthen  ; 
a  foe  shall  not  be  his  creditor, 

no  son  of  wickedness  oppress  him, 
dash  in  pieces  will  I  before  him  his  oppressors 

and  smite  his  haters, 
and  my  truth  and  grace  will  be  with  him,  25 

in  my  name  his  horn  be  raised  ; 
on  the  sea  I  lay  his  hand, 

and  on  the  streams  his  right  hand  ; 
He  will  cry  to  me ;  '  Thou  art  my  father, 

my  God,  and  my  salvation^s  rock  !' — 
and  I  also  will  make  him  my  first-born, 

the  highest  of  the  kings  of  the  earth, 
for  ever  keep  my  grace  for  him, 

while  my  covenant  remains  true  to  him  ; 
and  will  make  his  seed  ever-during,  30 

and  his  throne  like  heaven's  days : 
if  his  sons  forsake  my  law 

and  walk  not  in  my  judgments, 
if  they  desecrate  my  privileges 

and  keep  not  my  command, 
then  will  I  chastising  punish  their  transgression, 

with  blows  their  misdeed. 


246  SONGS  OF  RESTOBED  JERUSALEM. 

yet  my  grace  to  him  will  not  break 

and  not  deny  my  truth  ; 
35         not  profane  my  covenant 

nor  alter  the  declaration  of  my  lips; 
once  have  I  sworn  by  my  holiness, 

surely  to  David  I  lie  not  ! 
His  seed  shall  be  for  ever 

His  throne  like  the  sun  before  me, 
hke  the  moon  subsist  for  ever, 

with  faithful  witness  in  the  bright  height  !" 

3. 

And  yet  Thou  hast  despised  and  scorned, 
become  wrath  with  Thine  Anointed, 
40         rejected  Thy  servant's  covenant, 

profaned  low  in  the  dust  his  crown  ; 
broken  through  all  his  walls, 

turned  his  fortresses  into  ruins  ; 
all  who  pass  by  plunder  him, 

become  a  scoff  for  his  neighbours ; 
hast  raised  his  oppressor's  hand, 
caused  all  his  foes  to  rejoice, 
yea,  didst  cause  his  sword's  edge  to  give  way 
and  hast  not  made  him  stand  in  battle ; 
45         hast  taken  from  his  glory, 

and  cast  his  throne  to  the  ground, 
shortened  his  youth's  days, 

covered  him  with  shame  !     * — 
How  long,  Jahve,  wilt  ever  hide  Thyself, 

will  Thy  wrath  bum  like  fire  ? 
Remember,  Lord,  what  is  life, 

how  vainly  Thou  didst  make  all  children  of  men  ? 
who  is  the  man  that" lives  not  seeing  death, 

who  saves  his  soul  from  the  hand  of  hell  !      * 
50         Where  are  Thy  earlier  mercies,  Lord, 
in  Thy  truth  sworn  to  Duvid  ? 


Soi^GS  uF  hkstohkd  jkuisallm.  247 

Kemt'iuber,  Lord,  the  scoru  for  Tby  servants, 

wbat  I  bear  in  my  bosom,  of  all  the  many  peoples, 

wherewith  Thy  foes  scorn,  Jahve, 

wherewith  they  scoff  at  Thiue  Anuiuted's  steps  1 


1.  Vv.  2-6  :  Ever  will  the  poet  praise  Jahve,  because  ever, 
firm  as  the  heavens  and  founded  in  like  manner  with  the 
heavens  themselves  (ver.  3,  comp.  ver.  80,  37,  ,xxxvi.  6)  is 
His  faithfulness,  the  same  wherein  He  once  promised  the 
eternal  rule  of  David  and  his  race  (vv.  4-5),  highly  praised 
by  the  Angels,  the  witnesses  and  nearest  in  knowledge  of 
Jahve  (ver.  6,  comp.  Ps.  xix..  Rev.  iv.,  v.,  xix.  4).  Fot  if  the 
erection  of  the  eternal  throne  of  David  was  one  of  the  most 
weighty  and  gladdening  counsels  of  God,  highly  furthering  the 
weal  of  the  earth, — so  in  the  solemn  moment  when  this  promise 
was  given,  this  destiny  was  fixed,  the  whole  heaven  must 
resound  with  the  praise  of  God,  praising  His  truth  whereby 
He  strangely  brings  about  the  promise  amidst  all  hindrances. 
— But  the  praise  which  the  highest  inhabitants  of  heaven  pour 
forth  to  Jahve,  leads  to  the  further  description  and  laudation  of 
Jahve,  the  incomparable  one  in  heaven  itself,  vv.  7-9,  the  only 
mighty  and  exalted  one  in  nature  and  in  man,  vv.  10-14,  ever 
just  and  true,  ver.  15;  so  that  Israel  is  to  be  congratulated 
which  immediately  knows  and  rejoices  in  Him,  as  He  is  the 
eternal  support  of  the  true  king  of  Israel,  vv.  16-19.  Ver.  9. 
The  last  member  is  very  short,  but  according  to  the  preceding 
member  and  to  ver.  3,  is  plain  :  and  whose  faithfulness  among 
all  round  about  Thee  is  like  Thy  faithfulness?  comp.  §  351  a. 
SW,  ver.  10,  becomes  substantive  from  the  inf. :  self-eleva- 
tion, pride,  as  ^"^^f  Job  xx.  6,  comp.  §  153  b.  On  lidhab, 
see  on  Ixxxvii.  4;  but  the  mythological  sense  is  transparent. 
Mercij  and  truth  are  (ver.  15)  forerunners  of  Jahve's  arrival, 
since  He  whither  soever  He  turns,  prepares  grace  already  from 
afar,  quite  as  Ixxxv.  11,  14.  nnin,  ver.  15,  is  the  joyous  festive 
juljilatioii  genenilly  ;   and  we  see  that  Israel   at  tli;it  time  again 


248  SO^'GS  OF  RESTORED  JERUSALEM. 

iij  peace  solemnized  feasts,  again  had  long  dwelt  in  Jerusalem. 
With  the  words,  ver.  19,  the  poet  makes  with  obvious  inten- 
tion a  rapid  close  to  this  laudation,  in  order,  according  to  the 
preliminary  words,  vv.  4,  5,  to  return  to  the  king,  the  promised 
genuine  descendant,  who  nevertheless  seems  necessarily  to 
belong  to  the  Theocracy,  and  in  the  following  strophe  to  abide 
alone  by  the  pronjise  which  concerns  him.  To  say,  ver.  19, 
our  king  and  shield  (xlvii,  10)  as  if  th.ere  were  such  besides 
him,  is  not  incorrect ;  because  the  sentence  on  the  ti'ue  never- 
failing  king  is  a  general  one,  which  even  a  Davidide  might  thus 
generally  utter, — especially  such  an  one  as  did  not  actually 
rule,  but  only  held  fast  the  inner  truth  (that  termed  nowadays 
the  "  idea.") 

2.  With  ?^,  at  that  time,  ver.  20  (therefore  not  now,  comp, 
"^^P,  once  OIL  a  time,  also  of  the  remoter  future,  xcvi.  12), 
plainly  enough  the  old  glorious  time  is  indicated,  which  was 
touched  upon  in  vv.  4-6.  ]Vn,  taken  from  1  Chron,  xvii.  15, 
comp.  2  Sam.  vii.  17,  is  the  vision  which  Nathan'  saw,  who  is 
here  named  "  the  Saint  of  Jahve.''  David  is,  according  to  the 
general  description,  vv.  20-22,  set  forth  as  he  who  is  invincible 
by  outward  foes  (in  the  time  of  the  poet  a  vital  point,  comp. 
vv.  39  sqq.),  vv.  23-25  ;  on  the  other  hand,  as  Son  of  Jahve 
ruling  all,  vv.  26-29,  finally,  as  eternally  ruling  on  in  his 
descendant,  so  that  on  these  severe  chastisement  might  come 
indeed,  but  never  entire  loss  of  dominion.  This  is  purposely 
developed  to  the  furthest  extent,  vv.  30-38.  But  throughout 
and  especially  at  the  conclusion,  the  etenuU  faithfulness  is 
brought  into  relief,  vv.  25,  29,  34-38,  thus  thrice,  as  if  accord- 
ing to  the  old  sacred  custom  (comp.  the  Alferthumer,  p.  151j, 
and  even  more  emphatically.  Ver.  23  If,  almost  literally  from 
2  Sam.  vii.  10,  where  however  it  is  expressed  of  the  whole 
people;  the  striking  allusion  to  indebtedness  in  a  is  explained 
fnjm  the  remarks  above  on  cxxxii.  15,  16.  Ver.  26  from 
Ixxii.  8,  but  otherwise  than  Ixxx.  12  ;  the  fine  image,  ver.  27, 
still  more  suitably  and  forcibly  from  Solomon,  2  Sam.  vii.  It. 
A'er.  30,  from  2  Sam.  vii.  12.  16  ;  eLciiial  as  the  licacoi,  comp. 


SOXGS  OB  IIESIUIIKD  JFAWSALEM.  240 

vv.  37, "38  after  Ps.  Ixxii.  :>,  7,  17.  Juh  xiv.  \1.  Vv.  -.W-;]-),^ 
from  2  Sam.  vii.  14,  where  it  is  merely  of  Solomon  ;  only  there 
it  runs  more  definitely;  God  will  punish  him  as  a  sinner'with 
chastisement  of  men,  i.e.,  even  as  God  punishes  all  men,  even 
the  humble,  without  respect  of  person;  but  thereby  the  inner 
eternal  destination  or  the  right  to  rule  is  not  to  cease.  Ver.  34, 
from  2  Sam.  vii.  15.  Once,  ver.  36,  because  all  truly  Divine 
things,  once  done,  endure  for  ever,  not  to  be  improved  nor 
altered,  wliile  man  may  be  deceived  and  hence  alter,  1  Pet.  iii. 
18,  Judg.  V.  3.     On  the  oath,  ver.  38  h,  comp.  §  340  c. 

3.  Vv.  39-  to  are  very  noteworthy  in  respect  of  the  conception 
of  the  misery  of  the  Anointed,  mingled  imperceptibly  with  that 
of  the  misery  of  the  state  and  Jerusalem,  the  two  being'blended 
together,  as  indeed  the  weal  and  honour  of  the  two  are  insepa- 
rable. But  as  in  the  beginning  the  personality  of  the  anointed 
poet  comes  out,  vv.  39,.  40,  so  the  discourse  returns  to  this, 
vv.  45-40;  hence  too  the  shortening  of  the  days  of  youth, 
ver.  46,  to  which  anew  allusion  is  made,  w.  48,  49,  cannot  be 
figuratively  understood  of  the  kingdom  of  Juda.  The  rest  is 
explained  from  the  fact  that  the  poet  w^onld  take  up  the 
words  of  that  somewhat  earlier  song,  Ixxx.  13, — plainly  wath 
design,  into  his  own  song.  IP  n'^ati'n  (for  in  "nni^XS,  D 
according  to  this  pointing  is  a  preposition)  :  cause  to  cease, 
take  from  the  thing,  thus  lessen,  weaken  it.  Vv.  48,  49,  as 
vi.  6,  Job  vii.  6,  7.  That  instead  of  the  senseless  "DS,  ""^is 
must  be  read,  as  earlier  some  scholars  (Houbigant,  Olshausen) 
supposed,  is  shown  by  the  similar  beginning,  ver.  51.  From 
ver.  47  onwards,  the  obvious  curtness  and  abruptness  in  general 
of  the  discourse  profoundly  moved  by  grief, — rises,  vv.  51,  52, 
to  its  climax,  as  if  the  whole  language  resounded  with  sighs. 
-IK>W,  ver.  52,  goes  back  to  the  main  word  n^nn,  ver.  51. 
Tlie  steps,  wherever  he  goes,  they  pursue  him  with  scorn. 

Some  light  is  thrown  upon  the  distresses  ofth.it  time  by  (he 
two  following  songs,  (piite  peculiarly  of  pro|)hetie-i»riestly  kind. 


250  SO^'GS  OF  RESTORED  JERUSALEM. 

somewhat  as  Pss.  ex.,  xx.  They  show  that  even  in  those  most 
mournful  times  hope  at  last  anew  germinates.  Of  these 
Ps.  Ixxxv.  is  the  simpler  and  finer;  in  it  again  for  the  first 
time  a  recollection  of  the  great  deliverance  from  exile  is 
found ;  without  question  Ps.  cxxvi.  is  present  to  the  poet's 
mind  as  a  sort  of  pattern  for  such  prayers.  As  the  poet  feels 
himself  called  to  show  the  people  both  genuine  prayer  and 
comfort,  he  puts  into  their  mouth  in  the  first  half,  vv.  2-8, 
the  most  suit.ible  supplication,  beginning  with  thankfully 
joyous  recollection  of  the  great  salvation  experienced  on  the 
return  from  exile,  praying  for  its  renewal  and  continuance, 
and  causes  in  the  second  the  Divine  answer  thereto  to  be 
heard,  promising  consolation  and  the  revelation  of  near  and 
certain  salvation  to  the  faithful,  in  some  of  the  most  florid 
pictures  of  the  Messianic  hopes  at  that  time  again  powerfully 
excited.  The  whole  is  thus  designed  for  a  Temple  song,  the 
first  half  to  be  sung  by  the  congregation,  the  second  by  the 
priest  who  after  prayer  seeks  aud  finds  oracles;  comp.  I,, 
pp.  193  sqq.,  {Dichter  des  A.B.). 

(The  Congregation). 
2  Thou  had'st,  Jahve,  favoured  Thy  land, 

Thou  had'st  restored  Jakob  ; 
had'st  forgiven  Thy  people^s  guilt, 

pardoned  all  their  sin*  ; 
had'st  put  away  all  Thy  terror, 

ceased  from  Thy  glowing  wrath. — 
o  0  restore  us  again,  God  of  our  salvation, 

and  cease  Thy  indignation  with  us  ! 
wilt  Thou  then  ever  be  angry  with'  us, 

return  Thy  wrath  to  every  age  ? 
wilt  Thou  not  again  revive  us, 

that  Thy  people  may  rejoice  in  Thee  ? 
Let  Tliy  grace,  Jahve,  behold  us, 

aud  Thy  salvation  niiiy'st  Thou  give  us  ! 


soyas  OF  restoued  Jerusalem.  lyu 

(The  Priest). 
Let  me  bear  what  God  Jahve  will  speak  ; 

yea,  peace  will   He   speak  to  His  people  aiut   Ilia 

saiuts  ; 
but  let  them  not  return  to  folly  ! — 
"  Surely,  near  to  His  fearers  is  His  salvation,  li) 

that  glory  may  dwell  in  our  Liud  ! 
"  grace  and  trutli  meet, 

gracious- right  and  peace  kiss  one  ai«)thcr: 
"  truth  will  spring  from  the  earth, 

gracious-right  looks  down  from  heaven  ; 
"  both  Jahve  will  give  the  best, 

and  our  laud  will  give  its  fruits  j 
"gracious-right  will  walk  before  Hitn, 
and  follows  His  steps'  ways." 

Ver.  5.  ^3?^ti^  short  mode  of  expression  from  i:m:iti^  21^7 
exxvi.  4;  comp.  Ixxx.  4.  Vv.  5-9  bear  the  plainest  resem- 
blance to  words  in  Pss.  xliv.  sqq.,  and  Ps.  Ix.  The  transition 
to  the  oracle,  ver.  9,  is  truly  prophetic,  similarly  Hab.  ii.  1  sqq. 
Ready  to  hear  oracles,  the  prophet  may  indeed  expect  that 
Jahve  will, — for  He  ever  intends  salvation — also  this  time 
renew  salvation  and  comfort ;  but  the  first  condition  for  this  is 
that  those  saved  return  not  again  to  former  despondency  and 
folly.  The  oracle  is  then  actually  favourable  and  related  as 
only  given  by  Jahve,  so  that  between  vv.  9  and  10  a  short 
pause  must  be  supplied,  vv.  10-14.  The  Messianic  glory  is 
briefly  but  finely  described  as  a  perfected  harmony  between 
earth  and  heaven  in  the  renewed  race  of  man ;  faithfulness, 
power,  fruitfulness  from  the  earth  meet  the  grace  of  sanctiti- 
cation  (Plr?),  happiness  from  heaven,  as  disposition,  state, 
fruit  of  the  Divine  life  (Hos.  ii.  23-25),  in  such  a  way  that 
infinite  salvation  proceeds  from  Jahve,  salvation  goes  before 
and  follows  Him.  ^^^^,  ver.  14,  is  like  *^"'^^,  take  a  direction, 
position    (encamp),  iii.  7,   Ez.  xxi.   21  j    on   ZVZ  i-nb— b^ib, 


252  SONOS  OF  RESTORED  JERUSALEM. 

comp.  Hab.  iii.  5,  Isa.  xli.  2. — If  the  resource  suggested  in  I. 
p.  194  {Dlchter  des  A.  B.)  is  not  acceptable,  it  maybe  assumed 
that  the  short  answer  of  the  congregation  fell  away  at  the  end. 

Ps.  Ix.  shows  on  the  other  hand  that  poetry  in  these  troubled 
times  calls  to  its  aid  the  strength  and  the  impulse  of  ancient 
poetic  art;  for  on  closer  investigation  it  admits  no  doubt  that 
the  words  from  ver.  7  to  lann^T,  ver.  12,  are  borrowed  from 
an  older  and  a  Davidic  song.  While  all  the  rest  of  the  words 
carry  us  entirely  into  the  style  and  situation  of  this  late  time, 
the  former  are  in  style  and  stamp,  in  contents  and  meaning 
entirely  different;  the  unlikeness  is  obvious  enough  on  the 
face  of  it.  How  well  our  later  poet  might  apply  the  weightiest 
words  of  the  old  song  to  the  distress  and  depression  of  his 
time,  is  clear;  although  at  tliat  time  the  Philistines  were  not 
the  foes  to  be  feared,  yet  Grentiles  were  ;  and  Philistines  readily 
served  as  an  example  of  all  Gentiles.  But  while  the  later  poet 
repeated  the  oracle  as  the  heart  and  life  of  the  whole, — intact 
and  entirely  unchanged,  and  retains  something  of  the  after- 
word (ver.  n  and  the  three  first  words  of  ver.  12),  he  gives  a 
quite  new  introduction,  and  adds  the  conclusion  for  the  most 
part  in  his  own  style, — unquestionably  because  the  beginning 
and  remaining  end  of  the  old  soug  were  hardly  suitable  for 
this  later  time.  For  other  particulars  see  above.  Vol.  I., 
pp.  112  sqq. 

We  connect  immediately  with  these  songs  that  standing  in 
its  neighbourhood,  and  very  similar  in  contents, 

126.  Psalm  lxxxiii., 
although  it  may  be  later  by  some  centuries  and  in  fact  shows 
again  a  significant  loss  of  poetic  force  compared  with  those 
just  commented  upon.  It  falls,  accoi'ding  to  all  signs,  in 
Nehemja's  time.  Under  him  there  came  a  new  danger  upon 
Jerusalem,  when  tlie  circuinjacent  peoples,  supported  by  the 
Persian  governor   Saiiballatj  desired   from  envy  to  destrov  the 


SONOS  OF  liKSTORED  JERU'SAU■:^[.  2^1) 

new  Jerusalem  as  it  was  rising  up  with  greater  power,  Neh.  iv. 
1  sqq.,  vi.  1  sqq. ;  but  owing  to  tlio  watchfulness  and  activity 
of  Nehemja  it  endured  these  menaces.  In  the  time  of  the 
first  menace  of  this  new  evil  falls  this  song.  It  prays,— since 
danger  from  hostile  alliances  and  concerts  draws  near  from  a 
distance  to  the  people  of  Jahve,  yea,  even  to  the  sanctuary, — 
for  powerful  uplifting  and  help  from  Jahve,  after  the  examples 
of  the  old  history.  And  this  without  higher  flight :  only 
where  the  horrid  godless  plans  of  the  foes  appear,  the  prayer 
rises  with  new  strength,  vv.  6,  14.  But  it  plainly  breaks  up 
into  four  strophes  each  of  four  level  verses,  only  the  last  being 
further  extended  by  a  half. 

1. 

God  !  have  no  rest,  2 

O  be  not  silent,  and  rest  not,  Thou  Lord  ! 
for  see.  Thy  foes  rage 

and  Thy  haters  have  raised  the  head ; 
against  Thy  people  they  form  a  cunning  plan, 

take  counsel  concerning  Thy  clients, 
thinking:  "go  to  !  destroy  we  them  as  a  people,  5 

that  no  more  be  mentioned  Israel's  name  \" — 


For  with  like  heart  have  taken  counsel, 

conclude  against  Thee  the  covenant 
the  tents  of  Edom  and  of  the  Ismaelites, 

Moab  and  the  Hagrenos, 
Gebal  and  Ammon,  Amalek, 

Peleschet  with  dwellers  of  Tyre ; 
Assyrians  also  are  allied  with  them, 

become  an  arm  to  the  sons  of  Lot. 

8. 

Do  to  them  as  to  MidiaTi,  10 

as  to  Sisera,  as  to  Jabin  at  the  Kisliun-bruuk, 


254:  SONOS  OF  RESTORED  JERUSALEM. 

who  were  smitten  at  En  dor, 

who  became  dung  for  the  ploughed  land; 
make  them — princes  like  Oreb  and  like  Zeeb, 

like    Zebach    and    like  Ssalmuna  all  the  anointed 

onts, 
them  who  thought :  "  possess  we  for  ourselves 

the  pastures  of  God  I"  — 


My  God  !   make  them  as  whirling  dust, 

as  stubble  before  the  wind ; 
15         as  fire  burns  forest, 

as  flame  kindles  mountains, 
so  may'st  Thou  pursue  them  with  Thy  storm, 

with  Thy  tempest  amaze  them  ! 
fill  their  face  with  shame, 

that  they  may  seek  Thy  name,  Jahve  ! 
blush  they  and  be  amazed  for  ever, 

blench  they  and  disappear, 
know  that  Thou — Thy  name,  Jahve  ! — -art  alone 

the  Highest  over  all  the  earth  ! 

^^S^j  ver.  4,  after  xxvii.  5.  Ismaelites  or  Arabs,  ver.  7, 
are  (Neh.  iv.  7,  vi.  1,  but  not  1  Mace,  v.)  named  as  most 
important  enemies.  The  flagrenes  are  Arabs  from  the  North- 
west, not  far  from  Gebal  below  the  Dead  Sea;  thereabout  dwelt 
earlier  Amalek,  who  here  stands  mei-ely  as  an  old  renowned 
name  beside  those  at  the  time  better  known.  Assyrians,  ver.  9, 
old  name  for  the  rulers  in  the  North,  also  Persians,  Ezra  vi.  22, 
as  conversely  in  2  Bar.  Apocr.  (in  Dillmann's  Chrest.  JEth., 
pp.  6,  12)  Persia  stands  for  Assyria;  arm,  help.  That  the 
Persian  governor  was  of  hostile  disposition,  is  clear  from 
Neh.  iv. — Vv.  10-12  after  Judges  iv.,  v.,  vii.,  viii.,  where 
meanwhile  Endor  is  not  named  ;  perhaps  the  poet  had  yet  other 
historical  books.     Ver.  11  after   Isa.  xvii.  1:3;    on  b^b^,  couip. 


SO.VO.S  OF  RESTORED  JERUSALEM.  2r.o 

the   Syr.    and    Arab.,   dry    stalk,    prop,    what    the    wind    turns 
over. 

127,  128.     Psalms  lxxviii.,  lxxxi. 

Amidst  all  these  freshly  returning  distresses  it  was  mean- 
while peculiarly  the  ancient  history  of  the  people,  now  become 
holy,  which  could  now  bestow  on  the  community  an  ever  rithtT 
and  fuller  light;  and  this  in  many  ways  penetrated  the  songs. 
We  saw  the  beginnings  of  this  in  a  few  cases  above  ;  but  while 
the  spirit  of  the  whole  community  in  these  anew  sinking  times 
plunged  ever  more  zealously  into  the  memories  of  the  ancient 
high  times  of  Israel, — the  poets,  in  whom  ancient  words  and 
truths  may  with  reason  resound  most  deeply,  do  but'  meet  an 
impulse  and  a  strong  tendency  of  these  times,  if  they  inten- 
tionally employ  the  old  history  as  a  means  of  instructing  and 
exhorting  their  contemporaries.  Of  this  the  first  great  example 
is  given  in  Ps.  lxxviii.,  a  didactic  song  arranged  with  design 
and  art,  in  which  the  poet  seeks  in  general  to  warn  the 
Israelites  of  his  later  time  by  the  light  of  the  ancient  story, 
and  to  guard  them  against  the  great  dangers  of  their  pre- 
decessors,— rebellion  and  unbelief.  But  along  with  this  he 
has  also  the  particular  object — to  deduce  the  unfaithfulness 
and  the  unhappiness  of  the  ancient  time  from  the  tribe  of 
Efraim  especially,  and  in  opposition  to  exalt  Juda  and  Sion. 
This  object  is  too  singular  to  be  conceived  without  a  peculiar 
historical  occasion.  The  song,  according  to  its  whole  style, 
carries  us  into  the  times  before  P]zra  and  Nchemja,  when  the 
long-prepared  separation  between  Samaria  and  Juda  had 
increased  to  a  point  past  reconciliation  ;  and  Juda  so  little 
thought  to  be  able  to  come  to  terms  and  unite  with  the 
idolatrous  Efraim  (Samaria)  who  was  of  old  wantonly  ready  for 
revolt, — that  it  refused  her  the  Temple  at  Sion,  and  forced  her 
with  a  peculiar  worship  to  separate  entirely.  In  this  spirit  the 
poet  here  warns  from  revolt,  ;d)ovc  all  citing  tlie  example  of 
the  old  (and  new)  Efiaini  ;   tlie  whole  anrient  history  assumes 


256  SONGS  OF  RESTORED  JERUSALEM. 

for  him  a  peculiar  form  and  truth^  as  lie  reviews  it  from  tliin 
point.  What  would  take  place  if  in  Efi-aim  were  the  central 
point  of  the  ancient  Theocracy,  he  anticipates  from  the  sad 
period  between  Josua  and  Saul,  when  the  ark  of  the  covenant 
stood  (for  the  most  part)  in  the  Efraimic  Shilo.  And  since  the 
genuine,  undisturbed  worship  of  Jahve  first  found  its  firm  seat 
in  Sion  under  David,  he  traces  the  ancient  history  from  Moses 
to  the  very  point  where  Sion  was  glorified  as  the  city  of  the 
sanctuary,  and  by  the  force  of  circumstances  it  was  shown  that 
in  Efraim  the  seat  of  rest  and  of  faith  could  not  be.  After  the 
solemn  introduction,  vv.  1-8, — though  the  old  sins  of  Israel 
must  generally  be  mentioned  according  to  the  Pentateuch, — 
yet  for  the  above  reasons  the  Efrairaites  are  named,  as  pre- 
eminently unfaithful,  vv.  9-11.  Then  the  first  great  unfaithful- 
ness in  the  exalted  time  of  Moses  is  described,  vv.  12-31,  and 
how  they,  even  after  the  severe  punishment  not  permanently 
amended,  continued  to  sin,  desei'ving  entire  destruction  had 
not  God's  grace  prevailed,  vv.  32-39  ;  how  they  from  the  time 
of  the  desert  onwards  so  utterly  unmindful  of  the  Divine  deeds 
that  were  done  down  to  the  giving  of  Kanaan,  continued  also 
in  Kanaan  to  sin,  vv.  40-58, — so  that  Jahve,  wrath  against 
Shilo  and  Efraim,  was  bound  to  send  severe  punishments  upon 
Israel,  vv.  59-64  ;  but  then  again  soon,  from  SamueFs  time 
again  gave  a  salvation  to  the  people  which  was  for  ever  firmly 
founded  in  Juda  and  Sion  by  David,  vv.  65-72.  Comp.  below 
Ps.  cvi.  and  Ps.  cv. 

This  song  was  not  only  in  its  time  quite  new  and  creative  in 
kind,  but  it  is  as  an  epic-didactic  song  composed  of  two  artistic 
characters,  not  without  a  higher  vivacify  aud  bounding  wit, 
notwithstanding  all  the  straitness  and  oppressiveness  of  the 
times.  Nor  is  it  without  artistic  completeness,  both  in  the 
whole  arrangement  and  in  detail.  It  manifestly  consists  of 
nine  great  strophes,  each  of  eight  verses ;  the  slight  deviations 
from  this  in  the  present  verse-division  are  unimportant.     The 


SOi^OS  OF  RKSTOiiEU  JERUSALEM.  257 

wide  dilation  and  restful  uarratiou   into  which   it   fulls,   is  ui>t 
without  pleasing  effect. 

1. 

Hearken,  0  my  people  to  my  doctrine,  1 

bend  the  ear  to  my  mouth's  words  ; 
open  will  I  my  mouth  in  the  proverb-song, 

reveal  enigmas  out  of  the  fore-time  ! 
What  we  heard  and  knew, 

our  fathers  told  us, 
will  we  not  conceal  from  their  sons, 

to  a  later  generation  telling  Jahve's  praise, 
His  power  and  wonders,  which  He  did. 
For  He  established  a  law  in  Jakob,  5 

a  doctrine  He  gave  in  Israel, 
which  He  laid  apon  our  fathers 
to  announce  to  their  sons, 
that  a  later  generation  should  know  it, 
sons  who  should  be  born, 
who  standing  up  should  tell  them  to  their  sons  ; 
that  on  God  they  should  place  their  confidence 
forget  not  God's  deeds, 
regard  His  commandment, 
and  become  not  as  their  fathers, 

a  generation  disloyal,  refractory, 
a  generation  without  constancy  of  heart, 

and  whose  spirit  was  not  faithful  towards  God  ! 

2. 
Efraim's  sons  it  was  who  slackly  stretched  the  bow, 

turned  about  on  the  day  of  battle, 
kept  not  the  covenant  of  God,  10 

would  not  go  in  His  doctrine, 
and  forgot  His  deeds 

and  the  wonders  which  He  bad  shown  tiieni. 
VOL.    II.  17 


'"^-^S  SONGS  OF  RESTORED  JERUSALEM. 

Clearly  before  their  fathers  He  did  wonders 

in  Egypt's  land,  Ssoan's  field; 
dividing  the  sea  He  led  them  over, 

and  caused  water  to  stand  like  a  mole, 
led  them  by  day  with  the  cloud, 

and  the  whole  night  with  fire-glow  ; 
15         divided  rocks  in  the  desert, 

watered  them  as  with  great  sea-flood, 
drew  gushing  water  out  of  the  rock, 

caused  water  to  run  like  streams. 

3. 

And  yet  they  sinned  still  further  against  Him, 

provoked  the  Highest  in  the  dry  land. 
And  tempted  God  in  their  heart, 

demanding  food  according  to  their  pleasure, 
blasphemed  against  God,  thinking  :  "  will  God  be  able 

to  furnish  a  table  in  the  desert  ? 
20         "  lo.  He  struck  the  rock  and  waters  swelled, 

brooks  stream  over  : 
will  He  also  be  able  to  give  bread, 

or  procure  flesh  for  His  people  ?" 
Therefore,  hearing  that,  Jahve  was  provoked, 
kindled  fire  in  Jakob, 

yea,  anger  rose  against  Israel, 
because  they  believed  not  on  God, 

trusted  not  in  His  salvation. 
So  commanded  He  bright  clouds  above, 

opened  heaven's  gates, 
rained  upon  them  Manna  to  eat; 

corn  of  heaven  He  gave  to  them. 


25          Bread  of  the  Mighty  each  one  ate, 

difit  Ho  sent  to  them  to  the  fuU^ 


SOyOS  OF  RKSTOREU  JKi:VSALK)l.  269 

causes  in  heaven  the  East  to  break  up, 

brought  on  by  His  power  the  South, 
rained  upon  them  flesh  like  dust, 

like  the  sea-sand  feathered  winged  birds, 
caused  them  to  fall  into  the  midst  of  the  camp, 

round  about  His  seats : 
and  they  ate,  satisfied  themselves  greatly, 

their  desire  He  brings  to  them  ! 
They  let  not  their  lust  go,  .  30 

still  the  food  was  in  their  month- 
then  God's  wrath  rose  against  them, 
— and  He  slays  in  their  fat  ranks, 

Israel's  youths  He  struck  down  !  — 

Through  all  this  they  sinned  on, 

believed  not  in  His  wonders  : 
therefore  He  let  their  days  pass  in  a  breath, 

their  years  in  sudden  death. 
He  destroyed — and  they  asked  after  Him, 

turned  round  and  sought  God, 
and  thought  that  their  rock  was  God,  35 

God  the  Highest  their  Redeemer  : 
but  deceived  Him  with  their  mouth, 

with  the  tongue  lying  to  Him, 
for  their  hearts  remained  not  firm  with  Him. 

they  clave  not  to  the  covenant. 
Yet  He  is  pitiful,  sin-covering,  not  destrining 

oft  withdrawing  His  anger, 

not  uprousing  His  whole  wrath  ; 

so  bethought  He  that  flesh  they  were, 

fleeting  breath,  never  coming  again. — 

6. 
How  often  ]n-ovoked  tliey  Him  in  tlie  desert,  40 

veX(>d  Him  in  tlio  st(>ppi', 

17   * 


260  SO}; OS  OF  BESTORED  JERUSALEM. 

and  tempted  God  ever  anew, 

perplexed  the  Holy  One  of  Israel, 
thouglit  not  on  His  hand, 

on  the  day  when    He  redeemed    them    from    th( 

oppressor, 
when  He  did  His  signs  in  Egypt, 
His  wonders  in  Ssoan^s  field, 
turned  their  rivers  into  blood,   . 

that  their  running  water  they  drank  not ; 
45         gadflies  sent  among  them,  which  devoured  them, 
frogs,  which  destroyed  them  ; 
gave  up  their  fruit  to  the  gnawing  beast, 

their  toil  to  the  locusts  ; 
their  vine  destroyed  by  hail, 

their  swelling  figs  by  the  hoar-frost ; 
•     their  cattle  gave  over  to  the  pest 

and  to  the  contagious  their  flocks  ; 

7. 
Looses  upon  them  His  wrath's  glow, 
teri'or  and  rage  and  distress, 
a  sending  of  angels  of  ill 
50         makes  for  his  anger  a  way, 

snatched  not  from  death  their  soul, 
and  their  life  gave  over  to  the  pest, 
and  slew  in  Egypt  all  the  first-born, 

firstlings  of  strength  in  Ham's  tents ; 
caused  His  people  to  bi-eak  up,  like  sheep, 

led  them,  like  the  flock,  through  the  desert, 
led  them  safely,  without  trembling, 

after  the  sea  had  covered  their  foes, 
brought  them  to  His  holy  bound, 

to  the  mount  His  right  hand  had  inherited, 
55         and  drove  before  them  peoples, 

allotted  these  with  the  line^^of  inheritance, 
placed  the  tribes  of  Israel  in  their  tents. — 


soyas  Of  restored  Jerusalem.  26I 


But  they  tempted,  provoked  God  the  Highei^t, 

regarded  not  His  warnings, 
fell  faithlessly  away  like  their  fathers, 

turned  round,  like  a  lax  bow, 
and  angered  Him  by  their  high  places, 

provoking  Him  by  their  images. — 
Hearing  this  God  was  enraged 

and  vehemently  despised  Israel, 
and  rejected  the  place  of  Shilo,  60 

the  tent  which  He  had  placed  among  men, 
gave  captive  His  glory, 

His  pomp  into  the  oppressor's  hand, 
gave  up  to  the  sword  His  people, 

against  His  heritage  highly  enraged ; 
His  youths  fire  consumed 

His  maidens  were  not  sung, 
His  priests  fell  through  the  sword, 

His  widows  wept  not. 


But  the  Lord  awoke,  like  a  sleeping  man,  65 

like  a  hero  overcome  by  wine 
struck  back  His  oppressors 

allotting  to  them  eternal  reproach, 
and  despised  JosePs  tent, 

chose  not  out  the  tribe  of  Efraim 
but  chose  Juda's  tribe, 

Sion's  mount  loved  by  Him, 
and  built  up  like  heaven's  height  His  sanctuary, 

like  the  earth  which  He  had  founded  forever ; 
and  chose  out  David  His  servant,  70 

tf)(>k  him  from  the  sheep-pens. 


262  soy  OS  OF  RESTORED  JERUSALEM. 

from  the  milk-ewes  He  brought  him, 
to  be  shepherd  in  Jakob,  His  people, 
and  in  Israel,  His  heritage  ; 
He  fed  them  after  His  heart's  innocence 

and  with  His  hands'  understanding  He  led  them. 

The  beginning,  vv.  1,  2  entirely  from  Ps.  xlix.  4,  5  ;  but 
the  enigmas  which  the  poet  would  solve,  the  ancient  history 
itself  yields,  as  he  here  presents  it  with  his  own  explanation. 
— Instead  of  saying  ver.  4,  our  sons,  it  here  runs  forthwith 
their  sons,  while  the  long  series  of  later  generations  is 
reviewed  as  in  one  glance ;  but  in  h  follows  immediately  the 
more  exact  expression.  Stand  np,  ver.  6,  of  new  generations, 
Ex.  i.  8;  Judges  ii.  10  comp.  Ps.  xxii.  31. — If  the  decisive 
words  in  the  course  of  the  whole  song  at  the  beginning  of 
ver.  9  are  compared  with  ver.  57  and  Hos.  vii.  16,  one  is 
tempted  to  take  ^Pl"!  hei-e  not  with  the  old  translators  simply 
as  in  Jer.  iv.  29  in  the  signification  of  those  throwing^  shooting, 
but  to  understand  it  as  active  to  the  passive  '^*P~'  ^^\}..  The 
slack  bow  is  the  image  of  the  man  useless,  treacherous  at  the 
time  when  use  is  expected  from  him,  even  as  when  the  warrior 
in  the  decisive  moment  turns  before  the  foe.  The  connexion 
of  two  words  referred  to  the  same  nomen  and  reciprocally 
limiting  one  another  in  the  Stat,  const,  would  thus  express  : 
those  slackly  stretching  the  bow,  prop,  stretching  (and  at  once) 
letting  loose,  slack..  If  ''a'n  or  merely  ^pw^'2  were  used,  we 
should  have  to  think  according  to  2  Chron.  xvii.  17  (although 
there  the  connexion  of  words  is  not  quite  the  same)  simply  of 
shooting  with  the  bow.  But  the  doubled  word  must  manifestly 
into'oduce  something  new  and  gives  by  its  ambiguity  a  wit,  and 
the  more  so  as  "*ptt73  properly  only  signifies  those  who  jprepare 
the  how ;  how  ?  says  with  torse  wit  the  following  word.  For 
the  rest,  comp.  'Amr's  MoalL,  v.  58  sqq,,  Jouvn.  As.,  1848,  II., 
p.  215,  1850,  I.,  p.  327  sqq. ;  indeed,  ono  might  be  tempted  to 
read  '''^\}'^^  (comp.  nakhas,  and  ijhyr  anklias,  Hamasa,  p.  441,  9) 


.S'O.VGS  OF  RESTORED  JERiHALEAI.  2«'.3 

if  the  above  explanation  is  not  sufficient. — Note  how  the  later 
poets  thus  insert  the  name  of  a  chief  city  of  Egypt,  Ssoan,  or 
Tanis,  vv.  12,  43,  which  is  not  found  in  the  Pentateuch  in 
such  places:  comp.  the  Gesch.  des  v.  Isr.  pp.  571  sqq.,  ii., 
p.  118  of  the  third  edition. — "T?,  ver.  13  and  C'bTia,  ver.  10, 
from  Ex.  xv.  8.  Still  further,  ver.  17,  is  clear  from  Ex.  xv. 
2i,  and  other  earlier  examples.  The  (ver.  21)  merely  indicated 
punishment  first  follows  actually  ver.  31  ;  for  while  God  foresaw 
that  they  had  begged  for  the  food  merely  frohi  desire  (comp. 
cvi.  14)  He  gives  it  to  them,  indeed,  to  take  away  their  un- 
belief, but  punishes  them  also  at  the  same  time  severely  so 
soon  as  their  desire  actually  was  gratified,  Num.  xiv.,  comp. 
eh.  xi.,  Ex.  xvi.  In  this  way,  ver.  29,  ^3^  is  but  a  witty 
expression :  their  lust,  the  same  that  they  from  mere  evil 
desire  had  coveted,  brings  He  home  to  them  as  it  were  (on  the 
mode  of  writing,  see  .§  224  h)  :  now  let  them  see  what 
they  will  do  with  the  fine  things  !  But  they  understand  only 
how  to  employ  them  for  their  greed  !  ver.  30. — Bread  of  the 
mighty,  ver.  25,  is, — as  the  manna  appears  also  in  cv.  40 
heaven's  bread, — here  equivalent  to  angels'  bread,  with  broader 
representation,  bread  of  gods,  comp.  1  Sam.  iv.  8 ;  but  the 
expression  is,  vv.  25,  31,  from  Isa.  x.  13,  16. — Ver.  33  after 
Num.  xiv.,  xvi.  Ver.  38  must  throughout  be  taken  as  our 
present,  describing  the  eternal  in  God.  On  ver.  47  comp. 
Tristram's  Land  of  Israel,  p.  34  sqq.  ;  and  as  here  the  hail  is 
named,  the  poet,  ver.  48  certainly  originally  meant,  instead  of 
1-12,  "'r?^,  which  better  suits  the  structure  of  the  members  ; 
and  thus  some  copies  read.  Ver.  50  after  Ex.  xv.  17,  where  as 
here,  the  mount  near  Shilo  must  be  meant.  The  suffix  in 
'2/"'?^,  ver.  55,  must  refer  to  the  Kanaanites.  Ver.  61  after 
1  Sam.  iii. — v.  Not  sung,  ver.  63,  because  they  solemnized  no 
wedding-day.  Ver.  60  after  1  Sam.  vii.,  also  with  regard  to 
the  following  deeds  of  David.  Ver.  69 ;  firm  as  the  heaven 
and  as  the  earth  below,  comp.  above  Pss.  xlviii.,.  Ixviii.,  with 
Ps.  cxxv.  I  ;   Ixxxix.  3. 


2G4  SONOS  OF  RESTORED  JERUSALEM. 

But  no  considerable  imitators  in  this  new  style  of  narrative 
didactic  poetry  were  found  by  tbis  poet.  The  immediate  Temple 
poetry  was  at  that  time  too  powerfully  aroused ;  and  the  echoes 
of  the  ancient  sacred  history  sounded  ever  by  preference  in 
that  poetry.  An  example  of  this  from  that  same  time  is 
given  by 

Ps.  Ixxxi.,  apparently  a  general  festive  song,  but  especially 
designed,  as  it  seems  (ver.  4)  for  the  most  important  new  and 
full  moon  in  the  year,  i.e.,  the  new  moon  of  the  seventh  month 
and  the  feast  of  Tabernacles.  With  the  autumn-feast  agrees 
also  well  the  mention  of  the  rich  fulness  of  the  fair  land, 
ver.  12  c  and  ver.  17;  and  at  bottom  the  whole  song  points 
to  this.  As  these  feasts  (Ex.  xxiii.  and  other  places  of  the 
Pentateuch)  were  derived  from  the  time  of  the  departure  from 
Egypt :  the  poet  repeats,  in  mentioning  their  Divine  institu- 
tion, several  hortatory  and  doctrinal  particulars  from  the 
Pentateuch,  quite  in  its  style ;  so  that  this  song  also  serves  for 
exhortation.  One  might  be  tempted  to  derive  it  from  the  poet 
of  Pss.  Ixxvii.,  xcv.,  were  not  several  particulars,  e.g.,  the 
notion  and  the  spelling  of  the  word  Josef  H^'li^"!,  ver.  6 
(comp.  Ixxx.  2,  3,*)  opposed  to  this. — The  song  presents  itself 
in  its  actual  arrangement,  as  breaking  into  three  strophes  with 
five  verses  each,  with  an  epilogue,  ver.  17.  In  verse  7  c  we 
find,  indeed,  a  certain  stumbling-block,  of  which  below  ;  and  it 
remains  possible  that   after  ver.  7  a  whole  strophe  has  fallen 

away. 

1. 

1  Jubilate  to  God,  our  strength, 

shout  to  Jakob's  God  ; 
raise  song,  strike  the  kettle-drum, 

pleasant  cither  with  harp  ; 
blow  at  the  new  mo'feu  into  trumpets, 

at  the  full  moon,  day  of  our  feast ! 

*  Tims  one   might  be   tempted  to  ascribe  Ps?.  Ixxx  sqq.,  to  a  Samaritan    pref 
dill  not  I's.  Ixxx.  belong  too  closely  to  the  remiiinin;;;  alinvc-rncntii'neil  Nniif;^. 


soyas  OF  restored  Jerusalem.  2«o 

for  a  law  is  for  Israel  5, 

a  due  for  Jakob^s  God ; 
for  an  ordinance  He  made  it  in  Josef, 

when  he  went  forth  towards  Egypt's  land, 
I  heard  the  unknown  language. — 

2. 
"I  removed  his  shoulder  from  the  burden, 
free  from  the  basket  were  his  hands ; 
"  in  distress  thou  didst  cry,  I  freed  thee, 
hear  thee  in  thunder's  covering, 

prove  thee  at  the  Quarrel-water  !     * 
"  '  hear  my  people,  suffer  exhortation, 

Ih^rael,  0  if  thou  would'st  hear  me  ! 
'' '  a  strange  God  should  not  be  in  thee,  10 

thou   should'st  not  do  homage  to   the    strangers' 

God  ; 
"  '  I  am  thy  God  Jahve, 

who  led  thee  from  the  land  of  Egypt : 
"  '  open  wide  thy  mouth,  I  will  fill  it !  '  " 

3. 

"  But  my  people  heard  not  my  voice ; 

Israel  was  not  willing  to  me  ; 
"  then  I  suffered  her  to  go  in  hardness  of  heart, 

'' '  let  them  follow  then  their  voices  ! 
"  '  0  that  my  people  had  listened  to  me, 

Israel  had  gone  in  my  ways  ! 
"  '  how  soon  would  I  bow  their  foes,  1 ') 

upon  their  oppressors  turn  my  hand  ; 
"  '  Jahve's  foes  would  fawn  upon  them, 

and  tlu'ir  happiness  be  for  ever!'" 

4. 
And  ho  fed  them  on  fatness  of  wjic.'it, 

and  from  the  vork  I  rcfrcshfil  them  with  honrv  ! 


266  SOA'GS  OF  RESTORED  JERUSALEM. 

Ver.  4.  np3  appears  to  designate  prop,  the  hidden,  i.e.,  hinder 
part,  comp.  the  Arab,  kossey,  hence  the  second  or  waning  half 
of  the  moon,  or  the  time  from  the  full  moon  onwards,  like  the 
Syr.  But  the  full  moon  most  gladly  and  longest  observed  is 
that  of  the  feast  of  Tabernacles,  so  that  as  the  new  moon  is 
that  publicly  observed,  and  therefore  that  of  the  seventh 
month,  this  song  would  be  composed  for  the  many  feast-days 
of  the  seventh  moon.  The  two  last  members  of  ver.  6  are  very 
diflBcult.  If  ins!?:2  was  to  refer  to  Israel,  hv  is  inexpli- 
cable ;  it  must  then  still  refer  to  Jahve ;  when  He  went  against 
Egypt,  to  smite  ii  (Ex.  xi.  4).  But  the  third  member  must 
necessarily  refer  to  Israel :  when  I  (as  ?re,  cxxxii.  6)  heard  the 
unhnown  langxiage,  i.e.,  of  the  Egyptians,  the  hated^  barbarian 
tongue,  cxiv.  1,  comp.  Isa.  xxxiii.  19,  Deut.  xxviii.  49.  On  the 
other  hand  it  might  be  said,  as  the  song  does  not  allude  to  the 
Pascha,  Ex.  xii.,  that  here  a  somewhat  later  time  must  bo 
designated  than  when  Israel  still  heard  the  strange  language 
about  her, — as  also  actually,  ver.  7,  the  time  after  the  passage 
through  the  Red  Sea,  Ex.  xvi.  sqq.,  is  depicted.  The 
unknown  language  would  thus  perhaps  be  the  -voice  of  the 
invisible  God,  so  that  the  words,  vv.  7-11,  would  be  thereby 
introduced.  But  lips  and  tongue  point  to  human  speech,  not 
to  oi'acles;  and  vv.  12  and  17  show  that  the  poet  speaks  of 
God  in  the  first  person  only  after  the  pattern  of  the  speeches 
in  the  Pentateuch,  and  continues  in  the  narrative  of  His 
actions  down  to  the  conquest  of  Kanaan.  The  poet  may  thus 
in  a  wider  sense  glance  at  Ex.  xii.  It  is  so  far  difficult  to 
assume  a  corruption  of  the  text,  as  there  are  other  quick 
transitions  in  this  Ps. ;  but  the  want  of  coherence  is  here  too 
sensible.  The  hnsl-ef,  ver.  7,  is  the  heavy  burden-basket  on 
the  shoulder,  as  it  often  appears  on  the  Egyptian  figures. 
Ver.  8  a  from  Ps.  1.  15;  on  Z>  comp.  Ixxvii.  17-19;  c  just  as 
Deut.  xxxiii.  8,  so  far  gives  the  proof  higher  strength  and  cer- 
tainty, as  means  of  education  on  the  part  of  the  living  God. 
Yv.  9-11  after  Deut.  v.  1  sqq.;  vv.  r2,  18,  after  Deut.  xxix.  L^, 


JA^T  SONGS.  207 

and    elsewhere,    vv.    13-17    generally,     very    strongly    aftei* 
Deut.  xxxii. 


V. 

LAST    SONGS. 

The  yet  remaining  twenty-four  songs  stand—with  the  excep- 
tion of  Pss.  xxxiii.  and  Ixxxvi.  (which,  however,  according  to 
Vol.  I.,  pp.  28  sqq.,  are  not  taken  into  account) — no  longer  in 
the  two  first  of  the  three  Psalm-collections;  the  second  collec- 
tion might,  according  to  the  above  (even  without  exception 
of  Ps.  Ixxxiii.)  be  closed  about  the  middle  of  the  fifth  century, 
the  first  still  earlier  ;  and  the  songs  following  from  this  point 
onwards,  may  very  well  be  conceived  as  having  arisen  in  the 
middle  times  of  the  fiffh  century. 

If  we  look  to  their  contents,  it  is  at  once  a  striking  circum- 
stance that  we  no  longer  find  any  song  which  solved  the 
enigma  proposed  in  the  last  songs  of  lament,  and  no  thank- 
song  plainly  referring  to  the  plaintive  words  of  these  songs. 
The  enigma  of  nationality  is  transferred  unsolved  to  further 
times;  thereby  the  old,  free,  and  serene  sense  of  the  people 
broken,  without  anything  of  a  better  kind  being  forth- 
with formed.  The  song  too  is  ever  nothing  but  the  echo  and 
imitation  of  the  earlier  mighty  voices.  Only  when  it  withdraws 
into  the  sanctuary  of  personal  reflection  is  it  still  great, 
Pss.  ciii.  sqq.  elsewhere  only  the  Temple-poetry  continues  to 
flourish,  retaining  all  the  grand  conceptions  of  tne  older  time, 
as  by  a  thousand-fold  echo,  permanently  and  firmly  in  the 
community. 

4.  Prayer  of  an  IndidfJual. 
129.    Psalm  cxix. 
We    begin    here   justly    with    I's.    cxix.,  properly    a    long, 
but  in  this   uncommon  length  iO  new   and  pceuli.ir   a  praver, 


Zb8  LAST  80N0S. 

in  which  an  old  experienced  Saint  pours  forth  all  his  truths, 
feelings,  wishes,  prayers,  and  hopes  in  the  completest  and 
clearest  manner;  but  intentionally  their  tenor  is  so  general, 
that  here  and  there  the  didactic  element  very  strongly  appears. 
The  psalm  is  perhaps  one  of  the  latest,  from  the  time  when 
Israel  again  more  oppressed  from  without,  adhered  only  the 
more  firmly  to  the  written  law.  Thus  this  song  expresses  at 
first  the  most  vivid  feeling  of  salvation  by  faithfulness  to  the 
given  revelation ;  and  here  the  poet  only  prays  for  strength, 
that  he  may  be  able  fully  to  understand  the  whole  law,  as  he 
inwardly  desires,  and  accordingly  fulfil  it.  The  song  is  note- 
worthy because  of  this  constant]  reference  to  the  Pentateuch. 
But  in  particular  it  begs  for  speedy,  great  Divine  help  against 
the  craft,  the  corruption,  the  power  of  the  world,  also  of 
princes;  and  it  is  important  to  note  the  sharp  and  salient 
contrast  here  between  worldly  and  Divine  rule.  But  the  more 
zealous  is  this  supplication,  for  faithful  perseverance  in  the 
excess  of  suffering  seems  finally  to  deserve  confirmation. — The 
poet  desiring  entirely  to  exhaust  these  thoughts,  places  very 
artificially  together  series  of  eight  verses,  beginning  with  the 
same  letter,  according  to  the  alphabetic  succession.  Each  of 
these  eight  verses  is  on  the  other  baud  very  short.  Thus  there 
are  found  twenty-two  strophes,  according  to  the  twenty-two 
letters,  in  each  case  eight  times  repeated  ;  and  each  of  these 
twenty-two  parts  has  a  close  coherence,  the  thoughts  also 
following  suitably  after  one  another ;  frequently  two  verses 
stand  together  inseparable  in  sense.  This  great  song  is  not 
devoid  of  particular  flashes  of  light,  although  the  poet  is  some- 
what fettered  by  his  rule,  requiring  the  filling  of  twenty-two 
versus  eight  times  ;  the  spirit  of  the  troubled  time  weighs 
heavily  also  on  him. 

Wlio  the  poet  was,  and  from  what  peculiar  condition  of  life 
he  thus  composed,  wo  may  plainly  enough  recognize  from  the 
long  words.  From  such  indicatinns  ;is  vv.  51,  61,  69,  85,  95, 
110,  150,  157,  158,  it  f.illows    that  he  as  an    adhei-cnt   of  tho 


LAST  SONGS.  L'OJ) 

stricter  party  in  tte  new  Jerusalem,  led  by  Ezra,  had  fallen, 
into  tlie  sorest  complexities  with  the  party  of  the  more  high- 
minded.  In  the  contest  he  was  (vv,  53,  139)  carried  away  by 
violence,  and  was  the  more  readily  accused  before  the  heathen 
magistracy,  and  despite  his  fearless  defence,  imprisoned,  vv. 
23,  24,  46,  161.  Now  he  feels  himself  forsaken  by  the  faithful 
and  isolated,  w.  79,  176,  and  would  be  extremely  unhappy  did 
not  his  good  conscience  keep  him  upright.  That  he  was  still 
young  is  not  to  be  inferred  from  ver.  9  ;  rather  was  he  (vv. 
84-87)  already  advanced  in  years.  More  nearly  we  cannot 
pursue  his  history  to  this  time,  the  less  because  this  long  song, 
according  to  its  style,  is  the  one  writing  that  we  now  possess 
of  his.  But  this  long  song  itself  would  have  been  with 
difficulty  preserved,  if  it  had  not  been  long  known  that  the 
poet  was  a  man  of  high  merit. 

All  who  walk  purely  are  blessed,  1 

who  go  in  the  law  of  Jahve  : 
Attend  ever  to  His  precepts, 

with  their  whole  heart  seek  Him  ; 
Also  never  do  a  wickedness, 

walking  in  His  way. 
Appoint  didst  Thou  Thy  commandments, 

that  they  should  be  kept ; 
Ah,  would  that  my  ways  stood  firm,  5 

to  keep  Thy  laws  ! 
And  then  I  shall  not  blush, 

if  I  look  to  all  Thy  commands. 
Aye,  with  sincere  heart  will  I  praise  Thee, 

learning  Thy  just  sentences. 
As  to  Thy  statutes,  I  cleave  to  them  : 

forsake  me  not  utterly  ! 

By  what  way  walks  purely  the  youth  ? 

by  holding  it  according  to  Thy  word  ! 


270  LAST  SONGS. 

10         But  I  have  followed  Thee  with  my  whole  heart : 
let  me  not  miss  Thy  command  ; 

Believe  Thy  words  in  my  heai't^ 

that  I  should  not  sin  against  Thee. 

Blessed  to  me^  Jahve,  art  Thou  ! 

0  teach  me  Thy  laws. 
Boldly  have  I  told 

all  Thy  mouth's  judgments.     . 
By  Thy  doctrines  to  abide  I  rejoice, 

as  over  all  treasures 
15         Behold  Thy  commandments  always, 

and  look  to  Thy  paths  ! 
Beloved  are  Thy  statutes  by  me, 

1  never  forget  Thy  word  ! 


Do  well  by  Thy  servant,,  that  I  may  live 

and  hold  fast  Thy  word  ! 
Disclose  my  eyes,  that  I  may  behold 

much  wonder  from  Thy  doctrine. 
Dwell  I  as  a  stranger  on  earth ; 

hide  not  from  me  Thy  commands  ! 
20         Desire  makes  my  soul  to  bleed 

after  Thy  judgments,  always. 
Denouncest  Thou  the  accursed  proud, 

who  wandered  from  Thy  commands, 
Disgrace,  shame,  roll  from  me, 

because  I  have  observed  Thy  precepts  ! 
Deliberated  against  me  the  princes,  sitting  : 

but  Thy  servant  thinks  of  Thy  statutes  ; 
'  Delightful  are  Thy  precepts  to  me. 

Thy  judgments  kdv  counsellors. 

25  Kver  cleaves  to  the  dust  my  soul  : 

i.|uick('ii  mo  iil'tcr  Thy  \\i>n\  ! 


LAUT  SUNOS.  271 

Explained  have  I  my  fate.  Thou  hast  heard  lue  j 

0  teach  me  Thy  laws  ! 
Enlighten  me  to  go  in  Thy  doctrines, 

that  I  may  think  of  Thy  wonders. 
Exhausted  is  my  soul  with  grief  : 

direct  me  according  to  Thy  word  ! 
Expel  from  me  the  way  of  lying, 

with  Thy  teaching  be  gracious  to  me  ! 
Elected  have  I  the  way  of  truth,  .  30 

bethought  me  of  Thy  judgments  ; 
Ever  cleaves  my  heart  to  Thy  precepts ; 

Jahve,  let  me  not  be  ashamed  ! 
Ever  I  traverse  the  way  of  Thy  commands, 

because  Thou  makest  broad  my  heai't. 

Further  me,  0  Jahve,  on  the  way  of  Thy  statutes, 

that  I  may  finally  keep  it. 
Fit  me  to  keep  Thy  law, 

and  observe  it  with  my  whole  heart  ! 
Further  me  in  the  path  of  Thy  commands,  So 

because  it  delights  me. 
For  Thy  precepts  open  my  heart, 

and  not  for  gain  of  gold. 
From  the  view  of  vanity  turn  my  eyes  : 

on  Thy  way  quicken  me  ! 
Fix  for  Thy  servant  Thy  word, 

the  word  :  to  fear  Thee  ! 
Far  remove  my  reproach,  before  which  I  am  in  dread  : 

for  good  are  Thy  judgments  ; 
For  truly  I  long  after  Thy  commands  :  40 

thrf)HL,'h  Thy  righteousness  quicken  jik'  ! 

(irace  from  Thee  cause  to  come  upon  mo,  ()  Jahve, 
Tliv  sulvatinn,  arcordiug  tj  Thy  promise, 


272  LAST  SONOS. 

Gifted  with  words  against  my  contemner, 

because  I  trust  Thy  word  ! 
Get  not  utterly  out  of  my  mouth  truth, 

because  I  hope  on  Thy  judgment, 
Given-up  to  keep  Thy  law 

for  ever  at  all  times  ! 
45         Going  the  unfettered  way, 

because  I  strove  for  Thy  commandments  ! 
Grant  me  to  confess  Thy  precepts, 

without  blushing  before  kings  ! 
Grant  me  to  delight  in  Thy  doctrines, 

so  greatly  beloved  by  me  ! 
Gladly  lift  I  my  hand  to  Thy  doctrines, 

and  think  of  Thy  statutes  ! 

Hold  promises  to  Thy  servant, 

because  Thou  hast  made  me  hope. 
50         Here  is  my  consolation  in  my  sufferings  : 

Thy  promise  hath  quickened  me. 
Haughty  ones  scorned  me  very  greatly  : 

nevertheless  I  swerved  not  from  Thy  doctrine 
Held  Thy  ancient  judgments  before  me, 

Jahve,  and  consoled  myself. 
Horror  hath  seized  me  because  of  the  wicked, 

who  forsake  Thy  law. 
Hymns  have  Thy  statutes  been  to  me 

in  the  house  of  my  pilgrimage. 
55         Have  thought  by  night,  O  Jahve,  of  Thy  name, 

and  held  fast  Thy  law,        _     . 
"    Have  gained  this, 

that  I  regarded^Thy  commands. 

I  thought,  it  is  my  possession,  0  Jahve, 
to  keep  Thy  words. 


LAST  SoXaS.  273 

I  Begged  for  Thy  mercy  with  all  my  heart : 

be  gracious  to  mo  according  to  Thy  word. 
I  thought  on  my  ways, 

and  turned  my  foot  to  Thy  precepts. 
I  hastened  greatly,  not  tarrying,  GO 

to  keep  Thy  commandments. 
I  was  encompassed  around  by  wicked  men  : 

but  forgot  not  Thy  doctrine. 
I  lift  at  midnight  my  hand  to  Thy  praise,     - 

because  of  Thy  just  judgments. 
I  am  companion  of  all  who  fear  Thee 

and  who  keep  Thy  commands. 
Is  the  earth  full  of  Thy  grace,  Jahve  ? 

O  teach  me  Thy  laws  ! 

Jahve  !  according  to  Thy  word  65 

Thou  hast  shown  good  to  Thy  servant. 

Judgment,  true  understanding  teach  me, 

because  I  believe  on  Thy  commandments. 

Just  now  I  keep  Thy  word  ; 

but  I  erred  before  I  learned  humility. 

Jahve,  good  art  Thou,  showing  good ; 

0  teach  me  Thy  laws. — 
Jealous  ones  patched  lies  against  me ; 

1  hold  Thy  commands  with  all  my  heart ; 

Just  as  fat  is  their  heart  swollen ;  70 

but  my  pleasure  is  Thy  law. 
Joy  for  me  that  I  was  bound  down, 

that  I  might  learn  Thy  commands  ! 
Justly  dearer  to  me  is  the  doctrine  of  Thy  moutli 

than  thousands  of  gold  and  silver. 

Knit  together  by  Thy  hands  : 

give  me  understanding  to  learn  Thy  cominatuls. 
Know  me  with  joy  let  them  that  fear  Thee, 

because  I  hoped  on  Thy  word. 

VOL.    II.  1^ 


27i  LAST  SONQS. 

75         Known  to  me  Jahv6  is  Thy  just  judgment, 

and  uprightly  Thou  didst  cause  me  to  suffer  : 
Keep  Thy  grace  for  my  comfort, 

according  to  Thy  word  to  Thy  servant  ! 
Known  be  Thy  compassion,  that  I  may  live  ! 

for  Thy  law  is  my  pleasure. 
Keen  shame  upon  the  proud,  who  oppress  me  without 

cause ! 
I  think  of  Thy  commands. 
Keep  at  my  side  all  who  fear  Thee 
and  know  Thy  precepts  ! 
80         Knit  my  heart  into  Thy  doctrines, 
that  I  may  not  be  ashamed  ! 

Languishing  for  Thy  salvation  is  my  soul  : 

I  hope  on  Thy  word ; 
Languishing  for  Thy  promise  are  my  eyes, 

thinking  :  when  wilt  Thou  comfort  me  ? 
Light  have  I  become  like  a  skin  in  the  smoke ; 

but  Thy  laws  I  did  not  forget. 
Live  I  not  too  long  already  ? 

when  wilt  Thou  judge  those  that  pursue  me  ? 
85         Light-minded  ones,  not  after  Thy  doctrine, 

have  dug  pits  for  me. 
Lovely  as  truth  are  all  Thy  commands  : 

idly  they  persecute  me ;  help  me  ! 
Lightly  they  would  have  destroyed  me  on  earth, 

although  I  forsook  not  Thy  commands. 
Let  me  live  according  to  Thy  grace, 

that  I  may  keep  Thy  mouth's  exhortation  ! 

Made  firm  in  hedVen,  Jahve,  stands 
Thy  word  to  everlasting  times ; 
00         Maintains  at  all  times  Thy  faithfulness ; 
founded  by  Thoe  stands  the  earth  ; 


LAST  SONOS.  lilo 

Morning  and  night  wait  on  Thy  judgment ; 

for  they  are  all  Thy  servants. 
Me  Thy  law  refreshes ;  else  were 

I  already  lost  in  sufferings 
My  life  long  I  will  not  forget  Thy  commands ; 

for  Thou  hast  through  them  quickened  me. 
Me  deliver,  I  am  Thine, 

for  Thy  commands  I  sought. 
Me  to  destroy  lay  in  wait  wicked  men  ;       .  95 

to  Thy  precepts  I  ever  give  heed. 
Men  see  an  end  of  all  glory  : 

but  unlimited  is  Thy  command. 

Not  utterable  is  my  love  for  Thy  law  ; 

every  day  it  is  my  thought. 
Not  to  the  foe  do'  I  yield  in  wisdom, 

for  Thy  law  remains  ever  with  me  ; 
Not  all  my  teachers  are  too  wise  for  me, 

for  Thy  precepts  are  my  teaching ; 
Not  old  men  are  too  knowing  for  me,  100 

for  I  regarded  Thy  commands. 
Never  turned  I  to  ill  paths  my  foot, 

that  I  may  keep  Thy  command. 
Nay,  I  departed  not  from  Thy  judgments, 

for  TJwu  hast  instructed  me. 
Not  honey  is  to  the  mouth  so  sweet 

as  to  my  palate  Thy  promises ; 
Nay,  I  get  prudence  from  Thy  words  ; 

therefore  I  hate  every  ])ath  of  lies. 

O  what  a  lamp  to  my  foot  is  Thy  word,  1 05 

and  to  my  path  light ! 
Or  swore  I  not,  and  kept  it, 

to  keep  Thy  just  judgments  ? 

18  * 


27C  LAST  SONGS. 

Oppressed  am  I  very  greatly 

Jahve,  quicken  me  according  to  Thy  word  ! 
O  God^  in  grace  take  the  sacrifices  of  my  mouth 

and  teach  me  Thy  judgments  ! 
On  my  hand  increasingly  lies  my  soul : 

but  Thy  law  T  forgot  not. 
110       Of  Thy  commands  not  forgetful 

I  was  ensnared  by  wicked  men ; 
Of  Thy  precepts  I  keep  hold^ 

for  they  are  my  heart's  delight ; 
On,  increasingly  to  the  end 

I  bend  my  heart  to  practise  Thy  law. 

Palterers  I  hate 

and  love  Thy  law. 
Port  and  defence  art  Thou  to  me  : 

I  hope  on  Thy  word, 
]  1 5       Profligates,  depart  from  me_, 

that  I  may  keep  my  God's  commands  ! 
Provide  for  me  according  to  Thy  promise,  that  I  may 

live, 

and  let  me  not  blush  for  my  hope  ! 
Prop  me  up,  that  I,  delivered 

may  continually  look  to  Thy  commands  ! 
Puttedst  down  all  that  err  from  Thy  duties, 

for  vain  is  their  disposition ; 
Profligates  are,  thought  I,  all  dross : 

therefore  love  I  Thy  precepts. 
Q20       Plighted  to  Thee  fear  shudders  through  me, 

before  Thy  judgments  I  tremble. 

Eight  I  practised  and  duty 

give  me  not  over  to  tormentors. 
Eight  to  execute,  be  Thou  my  surety  : 

let  not  hauo-htv  oues  torment  uie  ! 


LAST  SONGS.  277 

Right  and  promibeJ  salvation  from  Theo 

waiting  for,  my  eyes  fail  ; 
Reprove  according  to  Thy  grace  Thy  servant, 

and  teach  me  Thy  laws  ! 
Reveal  to  me  :  I  am  Thy  servant,  125 

that  I  may  know  Thy  precepts  ! 
Roase  Thyself,  0  Jahve  !  it  is  time  ; 

they  have  broken  Thy  doctrine  ; 
Really  therefore  love  I  Thy  commands 

before  gold  and  fine  treasures ; 
Regard  as  precious  all  Thy  commands, 

hate  every  path  of  lies. 

So  wonderful  are  Thy  precepts 

Therefore  hath  my  soul  kept  them 
Streams  of  light  are  spread  by  Thy  words^  revelation,  loO 

making  intelligent  those  who  are  unintelligent : 
See,  with  wide  open  mouth  I  long, 

because  I  yearned  for  Thy  commands. 
Show  Thy  face,  be  gracious  to  me, 

as  befits  to  friends  to  Thy  name 
Stepping  firmly  in  Thy  word. 

Let  not  evil  rule  over  me. 
Shelter  me  from  the  torment  of  men, 

that  I  may  keep  Thy  commands. 
Show  the  light  of  Thy  countenance  on  Thy  servant,   135 

and  teach  me  Thy  laws  ! 
Streams  of  water  run  from  my  eye 

because  Thy  law  is  not  regarded. 

True  art  Tliou  Jahve,  and  just, 

straight  Thy  judgments ; 
True  thoroughly  and  veritable  are  Thy  doctrines; 

so  hast  Thou  Thyself  appointed  it. 


^<b  LAST  SONOS. 

Troubled  was  I  extremely  in  my  zeal, 

because  my  oppressors  forget  Thy  words. 
140       True  entirely  is  Thy  promise  found, 

beloved  by  Thy  servant. 
Though  I  be  small,  despised, 

forget  I  not  Thy  commands. 
Truth,  eternal  truth  is  Thy  law, 

and  verity  Thy  doctrine. 
Though  distress  and  straitness  came  upon  me, 

yet  my  pleasure  is  Thy  command. 
True  are  Thy  precepts  for  ever ; 

make  me  wise  that  I  may  live  ! 


145       Uplift  me,  sincerely  I  call,  Jahve, 

I  will  keep  Thy  dues  ; 
Uplift  me,  I  cry  to  Thee, 

that  I  may  keep  Thy  precepts  ! 
Unstably,  before  morning  shimmer,  I  cry, 

hoping  on  Thy  word ; 
Unstably,  I  awake  before  night  watches, 

to  think  of  Thy  promises. 
Ungraciously  O  hear  not  my  voice, 

Jahve,  according  Thy  judgment  quicken  me, 
150       Unholy  pursuers  drew  near, 

far  from  Thy  doctrine  : 
Unto  me,  Jahve,  Thou  art  near, 

and  true  are  all  Thy  commands ; 
Unfailing  of  old.  Thy  doctrines  are  founded  : 

that  I  knew  long  ago  from  them. 

Visit  me  in  my  suffering,  set  me  free, 

for  I  forget  not  Thy  doctrine. 
Vouchsafe  for  me,  and  redeem  mo, 

for  Thy  promise'  sake  quicken  me  ! 


LAST  SONGS.  27U 

Vicious  men  never  gain  salvation,  155  , 

because  they  sought  not  Thy  statutes. 
Very  pitiful  art  Thou,  Jahvc  : 

quicken  me  according  to  Thy  judgments  ! 
Very  many  are  my  persecutorSj  oppressors  : 

but  I  swerved  not  from  Thy  precepts. 
Vile  men  I  saw  with  disgust, 

who  esteemed  not  Thy  word. 
Verily,  see,  how  I  love  Thy  commands  :    - 

Jahve,  according  to  Thy  grace  quicken  me  ! 
Very  full  of  truth  is  the  number  of  Thy  words,*       ItJO 

eternal  is  every  utterance  of  Thy  judgment. 

While  princes  persecute  me  without  cause 

before  Thy  word  only  trembles  my  heart ; 
While  some  rejoice  who  have  gained  great  spoil, 

I  make  merry  over  Thy  word. 
What  hatred  and  horror  have  I  for  lies, 

how  I  love  Thy  doctrine  ! 
While  I  ofifer  seven  praises  to  Thee  a  day, 

because  of  Thy  just  judgments. 
Who  loves  Thy  doctrine,  enjoys  much  good,  1G5 

He  stumbles  not  nor  falls. 
Well  hoped  I,  Jahve,  on  Thy  salvation, 

I  practised  Thy  commands. 
Well  kept  my  soul  Thy  precepts, 

and  loved  them  greatly. 
Well  kept  I  Thy  commands  and  precepts ; 

before  Thee  are  all  my  ways. 

To  {Zit)  Thee,  Jahve,  let  my  sighing  penetrate, 
according  to  Thy  word  make  me  wise ; 

To  {Zu)  Thy  seat  let  this  my  prayer  come  ;  1  70 

according  to  Thy  promise  deliver  me ! 

*  Prop,  the  head  (the  sum)  of  Thy  word  is  truth. 


i^SO  LAST  SONGS. 

To  {Zu)  Thee  let  the  lips'  praise  stream  ! 

for  Thy  statutes  Thou  teachest  me. 
Zest  of  my  song  be  Thy  word  ! 

for  all  Thy  words  are  just. 
Zealous  to  help  me,  let  Thy  hand  come, 

for  Thy  commands  have  I  chosen. 
To  {Zu)  Thy  salvation,  Jahve,  I  yearn. 

And  Thy  law  is  my  pleasure. 
1 75       To  {Zu)  praise  Thee,  let  my  soul  live, 

let  Thy  judg-ment  help  me  ! 
To  (Zu)  save  a  lost  sheep,  seek  Thy  servant; 
for  I  forgot  not  Thy  commands. 

Yer.  19  a  and  vv.  4,  5,  from  Ps.  xxxix.  13. — Ver  20,  C)"ia 
is  he  crushed,  be  about  to  pass  away,  languish,  and  so  identical 
with  nbs^  vv.  81,  sq.,  123,  comp.  also  ver.  131.— Yer.  22.  bh 
roll  is  to  be  read.  Vv.  23,  24,  belong  closely  together,  so  that 
in  the  fine  sense  the  first  C3  (^  362  a)  forms  the  opposition 
and  the  second  still  more  plainly  the  apodosis ;  etiam  sederint 
tamen,  &c.,  and  at  the  end  is  wanting,  after  the  LXX,  ^"'i[)P7?. 
— Yer.  26  a  is  similar  to  ver.  59. — ^5^,  ver.  30,  as  Isa.  xxxviii. 
13. — Yer.  38.  maS,  which  in  other  places  in  this  psalm 
signifies  rather  -promise,  seems  to  designate  merely  word,  just  as 
vv.  11,  67,  133;  on  ^m,  as  namely,  see  §  338  6.— Yer.  47. 
According  to  the  LXX,  "I'^P  is  wanting  at  the  end,  while  the 
words  iSnS  ~itZ?S,  V.  48,  are  incorrectly  repeated.  The  fine 
image  as  Job  xxxi.  36. — Yer.  53,  nD5?bT  =  nW2p,  ver.  139. 
— Yer.  64.  The  mode  oE  expression  as  in  xxxiii.  5,  civ.  24. — 
Yer.  73  after  Job  x.  8. — Yer.  83.  "^3  is  used  as  in  xxi.  12. 
— Yer.  91  a.  '^^:^'71  also  after  Ixxiv.  16,  must  have  fallen 
away  at  the  end,  for  the  words  otherwise  give  no  sense ;  the 
standing  in  a  corresponds  (as  elsewhere  so  often)  to  the  serv- 
ing in  h  J  and  the  whole  strophd  brings  out  at  the  beginning 
vv.  89-91,  as  at  the  end,  ver.  96,  the  infinity  of  the  Word  of 
God   (ihe   Logos)  so  far  a^  all  must  serve  Him,  i>o  that  a  word 


LAST  SONGS.  281 

from  Him  may  unexpectedly  bring  every  blcsaing. — Ver.  103^ 
from  Job  vi.  25,  as  ver.  109  from  Job  xiii.  14,  and  ver.  115  from 
Ps.  vi.  9.— Vv.  118,  119.  According  to  the  LXX,  n.7'3?-;n 
must  be  read  for  mn  and  ''^^^n  for  ^2tt7rT  •  elsewhere,  comp. 
ver.  21. — Ver.  128.  I  consider  -fmps  after  LXX  and 
Vulg.  to  be  necessary,  whether  f  has  fallen  away  because  of 
the  following  b^,  or  this  \)J  first  arose  from  -j.  The  latter 
is  more  probable,  for  the  repeated  b3  has  here  no  significance 
(otherwise  Ez.  xliv.  30),  and  the  suffix  throughout  cannot  be 
wanting.  But  "^^r  is  interchanged  with  "^^^y  or  signifies 
here  rather  esteem  right,  like  the  Arabic  sc^addak,  esteem  true, 
comp.  ver.  137. — Ver.  140  from  Ps.  xii.  7. 

How  early  the  true  sense  of  these  words  of  the  long  song 
was  lost,  may  be  seen  from  M.  Aboth  iv.  1,  Berakhoth  ix.  5, 
at  the  end,  comp.  here  vv.  99,  126. 

B,  180-138.     Psalms  cm.,  civ.,  cvi.,  cvir.,  cxi. — cxiv.,  cxvii. 

These  are  the  finest  and  at  the  same  time  the  most  inde- 
pendent of  the  congregational  songs  of  this  last  time.  And  here 
in  every  point  of  view  the  two  fine  songs,  Pss.  ciii.,  civ.,  stand 
at  the  head, — songs  of  thanksgiving  and  praise  which  indeed 
are  put  into  the  mouth  of  an  individual,  but  which  manifestly 
are  intended  to  express  the  sense  of  the  whole  community,  as 
a  confession  of  faith  that  every  one  may  utter  in  the  sense  of 
the  communit}'.     They  stand  in  a  reciprocal  relation  : 

Ps.  ciii.  summons  men  to  bless  Jahve  especially  in  so  far  as 
He  is  the  Redeemer  and  Pardoner,  as  Israel  had  so  gloriously 
known.  That  Jahve  is  such  according  to  His  nature,  and  on 
the  other  hand,  according  to  the  nature  of  the  human  creation, 
needing  the  Divine  help  and  grace,  is  shown  in  the  middle, 
vv.  6-18,  very  fully  and  beautifully.  Hence  in  the  beginning, 
the  call  to  self  to  bless  Jahve,  as  Eedeemer,  vv.  1-5;  at  the 
end, — because  Jahve  only  as  world-ruler  can  show  such  eternal 
kindness  and  redemption, — a  sunmions  to  all  creatures  to  the  act 


282  LAST  80N0S. 

of  blessing,  from  the  highest  and  heavenly  down  to  the  earthly 
and  to  the  individual  who  here  sings,  w.  19-22. 

The  structure  of  this  as  of  the  following  song  plainly  rests 
on  strophes  with  four  verses  or  eight  short  members ;  the  now 
visible  departures  from  this  have  no  significance.  But  in  the 
following  point  both  songs  are  (I.,  pp.  172  sq.,  Dichter  des  A.  B.) 
formed  quite  after  the  old  congregational  songs, — that  each 
begins  with  a  short  prelude  and  closes  with  a  similar  after- 
song  ;  and  while  both  are  here  connected  somewhat  closely 
with  the  other  words,  the  first  and  last  strophe  may  thus 
be  somewhat  longer.  How  thoroughly  the  two  songs  form 
at  the  will  of  the  poet  but  one  higher  whole, — designed  to 
praise  God,  according  to  the  two  primary  forces  and  effects  of 
His  existence  as  sensible  to  man  (the  historical  and  the  eternal) 
— is  clear  also  from  this  similar  artistic  arrangement.  The  fact 
that  along  with  this  the  first  is  completed  in  five,  the  second 
in  eight  strophes,  is  accidental,  occasioned  by  the  special 
contents. 

1. 
1  Bless,  my  soul,  Jahve, 

all  my  inward  i^arts  His  holy  name  ! 
Bless,  my  soul,  Jahve, 

and  forget  not  all  His  benefits. 
Who  forgave  all  Thy  guilt, 

healed  all  Thy  weaknesses. 
Who  loosed  from  the  pit  Thy  life. 

Who  crowned  Thee  with  grace  and  compassion, 
5  Who  satisfies  Thy  spirit  with  good, 

that,  like  the  eagles.  Thy  youth  becomes  new  ! 


Gracious-right  Jahve  ever  executes — 

and  judgment  for  all  the  oppressed  ; 

reveals  His  ways  to  Moses, 

to  Israel's  sons  His  deeds  : 


LAST  SONQS.  283 

compassionate  and  gracious  is  Jahve, 

and  long-sufferingj  rich  in  mercy, 
not  chiding  for  ever, 

not  for  ever  bearing  grudge. 

3. 

Not  according  to  our  sins  did  He  to  us,  10 

not  according  to  our  debts  did  He  take  us, 
but  as  the  heaven  overtops  the  earth, 

prevailed  for  His  fearers  His  mercy  ; 
as  the  sunrise  far  from  the  sunset. 

He  thrust  our  debts  far  from  us ; 
as  a  father  pities  his  children, 

Jahve  pities  His  fearers. 


For  He  knoweth  our  frame, 

is  mindful  that  we  are  dust : 
mortal  man — as  grass  are  his  days,  1 5 

as  the  field^s  flower — so  he  blooms ; 
for  a  wind  has  passed  through  him — he  is  gone, 

no  longer  his  place  knows  him. 
But  Jahve's  mercy  is  from  ever  to  ever  on  His  fearers, 

and  His  gracious-right  to  childrens'  children, 
to  those  that  keep  His  covenant, 

and  think  on  His  commands  to  do  them. 

5. 
Jahve  has  erected  His  throne  in  heaven, 

and  His  kingdom  rules  over  all. 
Bless  Jahve,  ye  His  messengers,  20 

mighty  heroes  who  execute  His  word. 
His  loud  word  obeying  ! 
bless  Jahve,  all  ye  His  hosts, 

His  servants  who  execute  His  will  , 


284:  LAST  SOI^OS. 

bless  Jalive,  all  ye  His  works, 

in  all  places  of  His  dominion  ! 
Bless,  my  soul,  Jalive  ! 

Vv.  3-5  plainly  contain  truths  wliicli  the  individual  can  only 
utter  for  himself  so  far  as  they  hold  good  for  the  whole  com- 
munity ;  but  they  might  peculiarly  thus  hold  good  for  the  new 
community. — >iy,  ver  5,  is  understood'  by  the  Targ.  of  age 
in  opposition  to  youth,  but  "TS  is  ever  merely  duration,  time, 
eternity ;  it  is  better  understood  as  a  quite  different  word, 
LXX  iTTiOvfiia,  the  spirit,  the  desire,  named  from  up- 
rising, swelling,  comp.  the  active  ghatha,  Arab.,  nourish, 
prop,  cause  to  grow;  comp.  above  on  xxxii.  9.  On  the  figure 
of  the  eagle,  comp.  Isa,  xl.  31,  Ter.  Heaut.,  iii.,  2,  11,  Abulf, 
Hist.  Anteisl.,  p.  20,  5-8.  Ver.  8  from  Ex.  xxxiv.  6  ;  the 
hyperbolical,  ver.  1 8,  with  which  similarly  the  fourth  strophe 
closes,  is  likewise  from  Ex.  xx.  6,  but  with  respect  to  the 
usage  in  Deut.  v.  1,  vii.  11,  xi.  22,  xvii.  19,  xix.  9. — Ver.  11 
after  xxxvi.  6 ;  ver.  12  after  Mikha  yii.  19  ;  15,  16  after  Job  vii. 
10,  viii.  18,  xiv.  2.  Our  frame,  ver.  14, — our  nature  from  the 
creation  onwards.  Yer.  19  an  echo  from  Ps.  xciii.  sqq.,  but 
with  the  new  word  msbxs.  But  it  is  noteworthy  that  our  poet 
vv.  20-22,  distinguishes  as  three  grades  of  animated  beings 
from  above  downwards,  (1)  the  highest  angels  about  the  Divine 
throne  ;  (2)  the  other  angels,  as  those  of  the  stars,  of  the  winds, 
etc. ;  (3)  earthly  creatures.  But  these  last  words  on  the 
spirits,  from  the  highest  heaven  onwards,  form  a  good  transition 
to  the  following  song,  vv.  1-4. 

Ps\  civ.  calls  men  on  the  other  hand  to  bless  Jahve  only  iu  so 
far  as  He  is  the  Creator  an^  Lord  of  the  world.  As  now  the 
whole  creation  here  in  all  parts  and  colours  freely  stood  before 
the  later  poet  as  the  subject  of  his  song :  we  have  to  admire 
that  he,  though  borrowing  from  an  ojder  type,  yet  sketched  a 
description,  so  well  chosen,  apt,  often   gcnuinel}'  })oetical  and 


LAST  SOXOS.  285 

originair  His  pattern  is  the  description.  Gen.  i. :  but  by  its 
high  spirit  he  is  himself  so  inspired  that  he  produces  a  new 
and  splendid  Whole,  which  recalls  the  former  only  in  a  'few 
traits  and  indications.  For  first  of  all  he  knows  how  to  inter- 
weave in  the  highest  and  most  beautiful  manner  with  the 
present  as  a  permanent  fact  that  which  in  Gen.  i.  appears  as 
merely  past ;  and  every  poet  most  expressively  praises  God 
from  the  Creation  as  it  ever  abides  and  continues.  Then  he 
adorns  the  parts  given  in  detail  in  Gen.  ii.  with  peculiar 
touches,  in  such  a  way  that  throughout,  the  Creation  still 
more  stands  forth  in  its  infinite  greatness,  order,  and  life, 
and  the  praise  of  Jahvc  becomes  thereby  more  definite  and 
more  intense.  Finally  he  follows  the  series  of  particular 
works  of  Creation  defined  in  Gen.  i.,  but  with  poetic  freedom 
and  sensuousness,  without  constraint  and  empty  imitation, 
rather  renewing  and  .  altering  much  '  in  the  most  happy 
manner.  The  six  days'  work  subsides  of  itself,  for  the 
poet  has  no  historical  object.  If  he  therefore,  vv.  9-4,  begins 
with  the  light  and  clouded  heaven,  as  in  Gen.  i.  3-8,  he  does  it 
only  to  praise  the  Creator  from  the  highest  and  most  invisible 
side  of  the  Creation,  thence  to  come  down  gradually  to  the 
lower  and  lesser  earthly  things.  The  description  of  the  soa 
now  firmly  ordered  and  bounded  from  the  previous  chaos, 
vv.  5-9,  according  to  Gen.  i,  9, 10,  is  followed  by  the  description 
of  the  firm  land,  w.  10-18,  according  to  Gen.  i.  11,  12,  but 
beautifully  transformed  here,  so  that  we  glance  over  the  firm 
land  immediately  in  all  its  glory  and  animation  ;  also  the  figure 
of  the  heavenly  bodies,  vv.  19-23,  after  Gen.  i.  14-18,  is  more 
nearly  referred  to  the  present  order  of  the  living;  and  the  poet 
— having  happily  interwoven  the  birds,  land  animals,  and  men. 
Gen.  i.  24  sqq.,  with  the  previous  description, — approaches  the 
end,  as  if  accidentally  recalling  further  the  not  less  wondrous 
life  of  the  sea  (Gen.  i.  21-23  in  part),  vv.  24-30;  and  , then 
returning  to  the  beginning  with  blessed  wonder,  he  concludes  ; 
but  before  the  la.st  conclusioi:,  suddenly,  as  if  uwaktning  and 


286  LAST  SONOS. 

looking  into  the  actual  human  world,  he  is  seized  by  the  wish 
that  through  such  knowledge  of  Jahve  finally  sin  may  pass 
away,  vv.  31-35. 

We  cannot  fail  to  recognize  how  similar  our  poet  is  to  that 
of  Ps.  cxxxix.  Only  the  language  sounds  somewhat  diffe- 
rently ;  and  here  particularly  when  the  poet  with  the  greatest 
brevity  would  suggest  so  inconceivably  much,  it  is  pointed 
into  unusual  conciseness,  frequently  as  by  a  bound  passing 
over  from  one  topic  to  another.  And  yet  all  down  to  the 
great  pause  at  the  end  of  the  fifth  strophe,  ver.  23,  is  only  like  a 
single  much-complicated  proposition  in  the  praise  of  Rhn  who  is 
so  described;  all  the  intermediate  words,  especially  in  the  begin- 
ning of  new  strophes,  vv.  10,  14,  comp.  vv.  2,  3,  13,  continue 
the  description  of  Him,  and  pass  over,  only  where  the  past  is 
to  be  brought  into  relief  in  the  beginning  of  strophes,  vv.  5, 19, 
into  the  perf. 

1. 

1  Bless,  my  soul,  Jahve  ! 

Jahve,  Thou  my  God,  very  great  art  Thou, 

adorned  with  pomp  and  glory  ! 
Who  in  light  clothes  Himself  as  in  a  cloak, 

stretches  the  heaven  out  like  a  carpet. 
Who  with  water  supports  His  lofts, 
Who  makes  clouds  His  chariot. 

Who  on  wind^s-wings  walks  ; 
Who  makes  winds  His  messengers. 

His  servants  flaming  fire  ! 

2. 

5  Who  fixed  the  earth  upon  its  foundations  : 

it  will  not  tremble  for  ever,  aye. 
Had'st  covered  it  with  flood  as  garments, 
on  the  mountains  stand  waters : 


LAST  SONOS.         •■  287 

before  Thy  threatening  they  flee, 

before  Thy  loud  thunder  they  tremble  away — 
— mountains  rise,  valleys  sink^ — 

at  the  place  which  Thou  hast  founded  for  them  ; 
the  bound  Thou  didst  set  they  overstep  not, 

return  not,  to  cover  the  earth  ! 

3. 

He  sends  forth  springs  into  the  brooks,    ,  10 

between  mountains  they  go, 
all  field-beasts  drink, 

wild  asses  break  their  thirst ; 
above  them  dwell  heaven's  birds, 

from  the  midst  of  the  twigs  loudly  sounding. 
He  waters  the  mountains  from  His  lofts  : 

of  Thy  hands'  fruit  the  earth'  is  full ! 

4. 

He  causes  grass  to  sprout  for  the  cattle, 

herb  for  the  service  of  men, 
drawing  out  of  the  earth  food  : 
wine,  that  rejoices  man's  heart  15 

that  his  face  shines  more  than  with  fat, 
bread,  that  sustains  man's  heart ; 
satisfied  also  are  Jahve's  trees, 

cedars  of  Libanon,  by  Him  planted, 
where  little  birds  nest, 

the  stork  has  the  figtrees  for  her  house  ; 
mountains,  the  highest,  for  wild  goats,    . 

rocks  a  refuge  for  rock-mice. — 

6. 

He  made  the  moon  for  feasts, 
the  sun  knows  its  setting  : 


28S  l^AST  SONGS. 

20         makest  darkness — and  it  is  night, 

therein  stir  all  the  forest  beasts, 
young  lions  roar  after  spoil 

and  from  God  to  demand  their  food  ; 
the  sun  brightens  up — they  go  home, 

lie  down  in  their  dens, 
man  goes  forth  to  his  business, 

and  to  his  work  until  the  evening. — 

6. 
How  many  are,  O  Jahve,  Thy  works  ! 

all  of  them  hast  Thou  wrought  with  wisdom  ; 
full  is  the  earth  of  Thy  creations  ! 
25         Yonder  sea,  great,  broad-sided — 

there  is  swarming  innumerable, 
beasts,  little  and  great ; 
there  go  ships, 

the  Monster  made  by  Thee  to  play  with  Him. 

7. 
All  wait  upon  Thee, 

that  Thou  mayest  give  their  food  in  season. 
Didst  Thou  give  to  them — they  gather  together, 

didst  open  Thy  hand — they  fill    themselves    with 

good  ; 
Didst  hide  Thy  countenance — they  are  amazed, 
drawest  in  Thy  spirit — they  expire, 
return  to  their  dust ; 
dost  send  Thy  spirit  forth — they  are  created, 
and  renewest  the  earth's  countenance. 

8. 
30         Eternal  be  Jahve's  honour, 

let  Jahve  rejoice  in  His  works  ! 
He  who  looks  to  the  earth — and  it  trembles, 
touches  mountains — they  smoke. 


LAST  SONGS.  28'J 

Sing  I  to  Jalive  as  long  as  I  live, 

play  to  my  God  as  long  as  I  exist ! 
well-pleasing  to  Him  be  my  poesy, 

I  will  rejoice  in  Juhve  ! 
May  sinners  pass  away  from  the  earth,  35 

wicked  men  be  no  more  ! 
Bless,  my  soul,  Jahcc  .' 

Ver.  2  h  after  Isa.  xl.  22  ;  ver.  3  a  after  Am»  ix.  6:  if  the 
lower  heaven  appears  the  firm  underpart  of  the  heavenly  build- 
ing, so  must  the  bright  watery  clouds  reaching  into  infinite 
heights  correspond  to  the  aii'y  lofts  or  upper  rooms  of  human 
dwellings.  And  from  these  very  heights  winds  and  lightnings 
as  servants  of  Jahve  appear  to  hasten  into  the  lower  world,  as 
was  said  in  ciii.  20,  21.  On  vv.  6-9,  comp.  the  pattern. 
Job  xxxviii.  8-11 ;  how  Joefure  the  stern  threatening  command 
of  Jahve  the  watery  chaos  so  divides  that  the  water,  which  but 
now  covered  all,  quickly  collects  itself  into  the  depths  assigned 
to  it,  while  now  first  mountains  and  valleys  become  visible  in 
the  firm  land.  Hence  ver,  8  a  must  be  a  parenthesis,  for 
ver.  8  h  and  ver.  9  only  complete  the  image  of  the  sea- water, 
and  admit  no  other  reference.  The  laudatory  fine  description 
tbus  involuntarily  coincides  with  that  in  Ovid,  Metain.  i.  43  sq. 
We  must  be  on  our  guard  against  explaining  the  words  of  the 
parentbesis,  which  thus  gives  a  good  sense,  from  the  similar 
cvii.  26,  placing  the  two  in  juxtaposition.  The  latter  are  not 
sufficiently  alike,  and  stand  in  quite  another  connexion  ;  nor 
are  they  by  the  same  poet.  Ver.  7  after  Ixxvii.  17-19. — 
Vv.  10-18.  Very  aptly  along  with  man  and  his  joy  arising 
from  the  earth's  fruitfulness,  that  of  the  wild  beasts  is  thought 
of,  which  live  without  needing  man,  ver.  11  (after  Job  xxxviii. 
26,  xxxix.  5),  and  of  the  cedars  in  like  manner  not  tended  by 
man,  ver.  16.  Most  charming  is  the  picture  which  the  poet 
associates  with  the  change  of  day  and  night,  vv.  20-23,  as  also 
the  night  is  nut   without  fresh   peculiar   stirring  ami   lifo,  but 

VOL.  II.  19 


2r0  LAST  SO^'GS. 

the  day  calling  man  to  toil,  scares  all  rude  and  wild 
creatures.  Ver.  26.  hs  must  also  according  to  Job  xl.  29, 
stand  in  close  connexion  witli  pnw ;  with  Him ;  in  itself  it 
might  signify  in  it  (the  sea),  but  then  CtE'  would  stand  more 
plainly  as  in  the  some  connexion,,  Job  xl.  20 ;  in  the  first 
instance  the  "^  with  pH^,  flay,  must  always  signify  with,  and 
probably  signifies  this  in  Prov.  viii.  30  sq.  in  a  similar  descrip- 
tion. If  this  is  referred,  as  the  context,  demands,  to  God,  the 
sense  is  :  men  should  guard  against  playing  with  the  crocodile 
and  similar  monsters  as  with  tame  domestic  animals,  but  before 
Jahve  even  these  monsters  are  tame  and  tractable,  as  imme- 
diately, vv.  27-30,  is  finely  described;  in  like  manner  ver.  28 
is  from  Job  xxxiv.  15.  But  this  vivid  description  is  com- 
pletely understood  only  when  we  consider  that  according  to 
p.  233  all  these  legends  about  such  monsters  were  at  that  time 
told  in  Israel  with  new  vividness  ;  comp.  Philo  de  Jona,  capp. 
xlii.-xlv.  (II.,  pp.  604  &(\.,Aucher.)  Bundehesh,  cap.  18. — Ver.  35 
is — for  the  poet  so  full  of  God  is  quickly  carried  away  by  indig- 
nation at  the  continuance  of  sin  on  earth, — a  very  similar  conclu- 
sion to  cxxxix.  19^:  but  as  if  in  a  prelude  to  this  the  spirit  urges 
him  in  ver.  32  to  throw  into  the  midst  of  his  happy  reflection 
on  the  surpassing  glory  and  goodness  of  God  the  serious 
counter  picture  thereof  in  the  thought  of  the  earthquake. 

Ps.  cvi.  and  cvii.  stand  again  in  reciprocal  relation,  so  that 
the  one  receives  its  full  meaning  only  from  the  other.  Ps.  cvi. 
is,  according  to  vv.  4,  5,  Al ,  the  pi^ayer  of  the  Israelites  still 
far  dispersed  for  a  long  time  after  the  rebuilding  of  Jerusalem, 
for  final  reunion  in  the  holy  land  and  redemption, — under  hope 
indeed  of  the  inexhaustible  goodness  of  Jahve,  but  at  the  same 
time  with  lively  consciousness  of  guilt;  and  if  the  ancient 
history  in  many  and  painf&l  ways  calls  the  guilt  of  Israel  to 
remembrance,  it  also  shows  the  high  examples  of  eternal  and 
Divine  grace.  Hence  there  is  here  developed  in  recollection 
of    the   old   history    of   Israel   tlio   consciousness   of  guilt   and 


LAST  soyas.  291 

consolation  of  the  people  of  that  time;  and  after  the  whul  j 
community  of  the  still  unhappy  and  dispersed  Israelites  has 
introduced  the  song  with  prayer,  and  confession  of  sin,  vv.  l-'J, 
one  as  a  choir-leader  carries  out  further  the  sense  of  the  com- 
munity from  the  ancient  history,  w.  4-4G,  till  finally  the  com- 
munity concludes  briefly  with  the  most  weighty  prayer,  ver.  47, 
and  the  Priest  with  the  blessing,  ver.  48.  The  historic  pre- 
sentation is  here  much  less  vigorous,  and  the  verse-structure 
narrower  than  above,  Ps.  Ixxviii.  Also  the  build  of  the  strophes 
is  less  firm ;  we  observe  only  that  the  review  of  the  ancient 
history  is  carried — (1)  down  to  the  wonder  at  the  Red  Sea, 
ver.  12,  then  down  to  the  sojourn  at  Sinai,  ver.  23,  further 
down  to  the  end  of  Moses'  life,  ver.  33,  and  finally  over  the 
time  of  the  Judges,  ver.  46.  The  strophe  has  thus  on  an 
average  ten  verses,  the  last  a  few  more. 

It  is  noteworthy  in  the  case  of  this  song  that  it  must  have 
been  composed  for  Israelites  outside  the  holy  land,  whether 
they  sojourned  in  Babylon  or  elsewhere  in  the  land  of  the 
stranger.  But  that  here  we  must  think  of  Babylonia,  is  cer- 
tainly evident  from  cvii.  3,  where  the  sea  signifies  not  as  in 
Palestine  the  West,  but  as  iji  Babylonia  (comp.  also  B.  Jes. 
xxi.  1)  the  South.  There  is  actually  found  in  the  two  songs 
nothing  peculiarly  alluding  to  Jerusalem ;  and  also  the  style, 
especially  in  Ps.  cvii.,  is  unusual.     The  more   remarkable  are 

both  songs. 

(The  Chorus.) 

Sing  praise  to  Jahve,  because  He  is  good,  1 

because  His  grace  is  for  ever  ! 
Who  will  tell  of  Jahve's  great  deeds, 

will  make  known  all  His  praise  if 
Blessed  they  who  keep  the  dues, 

he  who  practises  right  at  all  times  ! 
(Leader  of  the  Chorus.) 
Think  of  me,  Jahve,  with  Thy  people's  love, 

visit  me  with  Thy  deliverance 

ID  * 


2:)2  LAST  SO^'GS. 

5  that  I  may  enjoy  the  happiness  of  Thy  Beloved, 

may  rejoice  with  Thy  people's  joy, 

boast  with  Thy  heritage  ! 
We  have  sinned  like  to  our  fathers, 

have  failed,  done  wickedly  ! 
Onr  fathers  in  Egypt  esteemed  not  Thy  wonders, 
thought  not  of  the  multitude  of  Thy  graces, 

rose  up  at  the  sea,  at  the  reed-sea : 
yet  He  helped  them  for  His  name's  sake, 

to  make  known  His  power, 
and  threatened  the  reed-sea, — it  dried  up, 

and  led  them  through  floods  as  through  pastures, 
10         helped  them  from  the  hater's  hand, 

redeemed  them  from  the  foe's  hand, 
and  water  covered  their  oppressors, 

not  one  remained  of  them  ; 
then  they  believed  on  His  words, 

celebrating  His  glory. 

Soon  had  they  forgotten  His  works, 

not  staying  for  His  counsel, 
■and  conceived  in  the  desert  a  lust, 

tempted  in  the  dry  plains  God : 
15         then  He  gave  them  their  wish 

and  sent  contagion  into  their  life. 
And  they  were  jealous  in  the  camp  against  Moses, 

Ahron,  the  holy  one  of  Jahve ; 
opening,  the  earth  swallowed  up  Dathan, 

and  covered  Abiram's  band, 
and  fire  burned  up  their  band, 

the  flame  scorches  wicked  men. 
They  make  at  Horeb  a  calf, 

and  do  homage  to  the  cast  figure, 
20         changed  their  majesty 

for  an  ox-figure,  eating  grass, 
forgot  God  Who  helped  them. 


LAST  sosas.  203 

who  did  great  things  in  Egypt, 
many  wonders  in  the  land  of  Ham, 

fearful  things  at  the  reed-sea; 
then  had  He  bidden  to  destroy  them,  had  not  Moses 

His  chosen  one  placed  himself  in  the  rent  before 

Him, 

to  check  His  wrath,  not  to  destroy. 

And  they  despised  the  land  of  longing, 

not  believing  on  His  word, 
and  became  stubborn  in  the  tents,  25 

not  listening  to  the  voice  of  Jahve  : 
then  He  swore  to  them  with  high  hand 

to  overthrow  them  in  the  desert, 
to  overthrow  their  seed  among  heathen 

and  to  scatter  them  in  the  lands. 
And  they  clave  to  Baal  Peor, 

and  ate  sacrifices  from  the  dead, 
and  vexed  Him  by  their  deeds  ; 

then  the  plague  broke  in  among  them  ; 
and  Piu'has  stood  and  prayed ;  30 

then  was  the  plague  checked, 
and  it  was  reckoned  to  Him  for  righteousnc  ss, 

for  all  ages,  even  for  ever. 
And  provoked  Him  at  the  Meriba-water, 

then  evil  befell  Moses  for  their  sfikes 
because  they  rose  against  his  spirit 

and  he  was  hasty  with  his  lips. 

They  destroyed  not  the  peoples 

given  up  to  them  l)y  Jahve, 
and  mixed  with  heathen  85 

and  learned  their  works, 
and  served  their  images, 

which  became  a  snare  to  them  ; 
and  sacrificed  their  own  sous, 

their  own  daughters  to  phautoiiis, 


294  LAST  80NQS. 

shed  tlieir  inuoceut  bloody  their  own  sons' and  daughters' 

blood, 

they  sacrificed  to  Kanaan's  images, 
so  that  the  land  was  polluted  by  slaughter, 
and  impure  they  became  through  their  works, 

and  fornicators  by  their  own  deeds  : 
40         then  was  Jahve's  anger  glowing  against  His  people, 

and  horror  He  cast  on  His  heritage, 
and  gave  it  over  into  heathens'  hand 

that  their  haters  ruled  them, 
and  their  foes  oppressed  them, 

they  themselves  bowed  under  their  hand. 
Many  times  did  He  save  them  : 

but  they  resisted  in  their  own  counsels, 
and  sank  by  their  own  sin  deeper ; 
He  saw  when  they  were  in  straits, 

listening  to  their  complaint, 
remembered  His  covenant  with  them, 

found  repentance  in  the  multitude  of  His  graces ; 
and  caused  them  to  find  compassion 

before  all  their  tyrants. 

(Chorus.) 
45         Help  us,  Jahve  our  God, 

gather  us  out  of  the  heathen, 
that  we  may  thank  Thy  holy  name, 
that  we  may  boast  of  Thy  praise  ! 

(The  Priest.) 

Blessed  be  Jahve,  Israel's  God, 

from  everlasting  and  to  everlasting  ! 
and  let  all  people  say,  "  Assuredly  !" 

Ver.  1  after  cxviii.  1-4.     Ver.  7  after  Ex.  xiv.  1  J,  12  ;  ver,  12, 
Ex.  XV.  J  ver.  lo  after  Ex.  xvi.,  !Num.  xi. ;  on  ver,  15  con)}). 


LAST  SO^iUS.  29.5 

Ixxviii.  28-30.     Ver.   10,  Num.  xvi.     \v.  l!.)-23,  Ex.  xxxii. 

xxxiv.  Vv.  2-i-27,  Num.  xiv.  Levit.  xx;vi.  31  sqq.  \'v.  28-31, 
Num.  xxy.  Vv.  32,  33,  Num.  xx.  2-13.  Vv.  34-46,  Josua— 
Kings. — The  dead,  vcr.  28,  arc  the  no-gods,  the  opposition  to 
the  living  God. 

Ps.  cvii.  gives  on  the  other  hand  the  great  thank-song  of 
those  assembled  about  the  holy  place,  after  they  had  come 
thither  from  all  distances  and  a  thousand  dangers.  After  the 
short  introduction,  vv.  1-3,  follows,  as  in  the  roundelay,  the 
same  summons  to  thanksgiving  to  all  kinds  of  the  redeemed, 
those  (1)  from  the  desert,  (2)  imprisonment,  (3)  sickness, 
(4)  saved  from  the  sea, — in  four  strophes,  vv.  4-28;  until  at 
last  the  thanksgiving  again  becomes  general  towards  Jahve  as 
the  Friend  and  Former  of  mankind,  but  also  the  just  Punisher 
of  all  the  wicked,  vv.  29-43.  The  alternation  of  the  singers  is 
as  in  the  preceding  Psalm,  and  the  main  feature  consists  here 
as  there  of  four  strophes ;  but  otherwise  the  arrangement  is, 
because  of  the  very  different  contents,  a  different  one.  In  each 
of  the  four  main  strophes  those  summoned  to  give  thanks  are 
at  the  outset  more  closely  desci-ibed  in  four  verses, — a  descrip- 
tion which  becomes  in  the  last,  because  of  the  peculiar  dangers 
and  wonders  of  sea-faring,  still  more  vivid,  and  is  doubled  to 
eight  verses ;  that  the  second  on  the  other  hand  has  five  is  only 
a  kind,  of  accident.  But  the  summons  to  give  thanks  at  every 
two  verses,  is  here  the  ever  similar  echo,  into  which  certaiuly 
the  Chorus  breaks.  The  higher  after-song  is  extended  how- 
ever into  a  longest  strophe  of  ten  verses,  unbroken,  before  the 
closing  word,  apparently  sung  by  a  priest,  ver.  43. 

Sing  lyraise  to  Jahve,  because  He  is  good,  1 

because  His  grace  is  fur  ever  ! 
thus  speak  Jahve's  free  men, 

from  the  foe's  hand  by  Him  redeemed. 


296  LAST  SOXGS. 

and  by  Hitn  gathered  out  of  the  lauds, 
out  of  the  East  and  out  of  the  West, 
out  of  the  North  and  out  of  the  sea  ! 

1. 

They  who  wandered  in  the  desert,  the  dry  way, 
finding  no  habitable  city, 
5  in  hunger,  also  in  thirst, 

their  soul  fainting  in  them  ! 
and  sore  oppressed  crying  to  Jahve 

by  Him  freed  from  their  distresses, 
by  Him  were  led  in  the  right  way, 
to  travel  to  a  habitable  city  : 
iJiey  thank  Jahve  for  His  grace 

and  Bis  wonders  for  the  children  of  men, 
that  He  satisfied  the  languishing  soul, 
the  hungry  filled  with  good  ! 

2. 
10  They  who  sat  in  gloom  and  darkness, 

in  suffering  and  iron  sore  fettered, 
because  they  resisted  the  words  of  God, 

had  despised  the  Highest's  counsel, 
so  that  He  by  grief  bowed  their  heart, 

made  them  stumble  without  deliverer ; 
and  sore  oppressed  crying  to  Jahve 

by  Him  freed  from  their  distresses, 
were  brought  out  of  gloom  and  darkness, 
free,  their  chains  broken : 
15         they  thank  Jahve  for  His  goodness 

and  His  wonders  for  the  children  of  men, 
that  He  broke  asunder  iron  doors, 
broke  down  iron  bars  ! 

a. 

They  who  guilty  because  of  their  sins, 
grieving  for  their  misdeeds. 


LAST  SOSGS.  297 

loathing  in  themselves  all  food, 

already  reached  to  death's  gates  ; 
and  sore  oiDpressed  to  Jahve  crying 

by  Him  were  freed  from  distresses, 
while  He,  sending  His  word,  healed  them,  20 

saved  them  from  their  graves  : 
they  thank  Jahve  for  His  grace 

and  His  wonders  for  the  children  of  men, 
and  sacrifice  sacrifices  of  thankssriviny:, 
tell  His  deeds  full  of  jubilation  ! 

4. 
They  that  go  into  the  sea  with  ships, 

are  busy  on  many  waters, 
there  have  they  seen  Jahve's  deeds 

and  His  wonders  in  the  flood  :  - 
how  He  commanded — and  caused  storm-wind  to  coine,25 

which  raised  its  waves  ; 
— towards  heaven  rising,  sinking  to  the  floods, 

their  soul  melts  in  ill, 
they  whirl,  stagger  like  the  drunkard, 

all  their  wisdom  is  exhausted  ; — 
and  sore  oppressed  to  Jahve  crying 

by  Him  were  freed  from  distresses  ; 
— He  brings  the  storm  to  a  whistling, 

that  its  waves  rested, 
and,  joyous  that  they  are  quiet,  30 

He  led  them  to  the  haven  of  their  pleasure  : — 
they  thank  Jahve  for  His  grace, 

and  His  wonders  for  the  children  of  men, 
and  praise  Him  in  the  people's  assembly, 
lauding  Him  in  the  council  of  the  Elders  t 

5. 
He  turns  streams  into  desert, 
water-springs  into  dryness. 


2'JS  LAST  SUNOS. 

fruit-laud  iuto  salt-waste, 

for  the  wickeduess  of  the  dwellers  : 
35  turus  the  desert  into  water-land, 

dry  land  iuto  water- springs, 
caused  the  hungry  there  to  settle, 

who  founded  habitable  cities, 
sowed  fields  and  planted  vineyards, 

obtained  rich  fruit, 
and  by  Him  blessed  greatly  increased, 

— also  their  cattle  He  diminishes  not, — 
but  lessened,  sank  deeper 

because  of  misery  and  the  pressure  of  trouble  ; 
40  He  pours  contempt  on  the  mighty, 

confuses  them  in  the  pathless  waste, 
but  protects  the  needy  from  misery, 

leads  as  the  flock  the  tribes, 
that  seeing  this  upright  men  may  rejoice, 

all  wickedness  close  the  mouth  : 
Who  is  wise,  let  him  note  this, 

that  Jahve's  graces  may  be  understood  ! " 

Ver.  4.  The  force  of  the  relative  clause  continues,  from  vv.  2, 
3,  ver.  33  from  vv.  31,  32  ;  comp.  the  like  above  in  civ.  5. —  Most 
noteworthy  are  the  images  which  the  after-song,  vv.  32-42, 
sketches  :  proceediug  from  the  general  grand  Diviue  changes 
of  human  fate  ever  according  to  their  desert,  and  from  places 
like  B.  Jes.  xli.  18,  it  di^aws  first,  vv.  33,  34,  the  gloomy 
picture  of  a  land  laid  waste  by  men's  wickedness,  opposes  to  it, 
vv.  35-39,  that  of  a  land  blooming  on  .all  sides  by  human  toil 
(this  is  the  people  of  Israel  of  that  time  !)  and  causes  at  the 
end,  ver,  29,  to  be  seen>^that  still  many  a  tear-pearl  of  grief 
and  loss  in  human  life  falls  even  into  this  serene  picture,  but 
firmly  rises,  vv.  40-42,  above  this,  with  Messianic  hopes  which 
are  held  out  by  poetic  words  even  of  the  Book  of  Job,  ver.  40 
from  Job  xii.  21,  24;  ver.  41  h,  Job  xxi.  11  ;  ver.  42,  Job  v.  10 ; 


LAUT  SONGS.  •  2f)'> 

ver.  43  from  Hos.  xiv.  10. — Most  plaiuly   correspond   Ivi.     t?  - 
and  cvii.  3;  cvi.  2  and  cvii.  43. 

Pss.  cxi.,  cxii.  form  in  close  mutual  connexion,  a  pro- 
gressive comparison,  carried  out  not  without  beauty,  of 
the  glory  of  Jahve,  and  that  of  the  worshipper  of  Jahve, 
■ — so  that  what  is  said  in  the  first  song  of  Jahvc's  praise, 
greatness,  deeds,  recurs  in  the  second  applied  to  the  praise, 
greatness,  deeds  of  the  saint.  With  similar  verse-structure 
to  Ps.  cxix.,  yet  not  by  the  same  poet,  the  alpliabet  appears 
twice  carried  through,  in  each  song  proceeding  with  each 
member.  Here  too  involuntarily  the  Messianic  element  presses 
in,  cxi.  6,  cxii.  2.  The  membering  of  the  verses  is  here  also 
maintained  with  such  perfect  correctness,  that  only  the  last 
two  verses  are  three-membcred. 

All  my  heart  praises  Jahve  1 

Blesses  Him  in  full  assembly  of  the  righteous  ; 
Deeds  of  Jahve  are  exalted. 

Eagerly  desired  by  all  their  friends. 
For  ever  stands  His  righteousness  : 

Glory  and  pomp  is  His  work. 
High  is  the  fame  of  wonders  which  He  founded, 

In  grace  and  mildness  is  Jahv6  rich. 
Jahve  gave  support  to  His  fearers,  5 

Knows  eternal  truth  of  His  covenant ; 
Let  the  power  of  His  deeds  be  known  to  His  people. 

Making  over  to  them  the  heathens'  heritage. 
Naught  but  truth  and  right  are  the  deeds  of  His  hands. 

Orderly  are  all  His  commands. 
Pledged  firm  for  ever,  aye. 

Righteously  and  truly  done. 
Succour  hath  He  sent  to  His  people, 
True  shall  His  covenant  for  ever  be  ; 

Unutterably  holy  is  His  Name, 
Veneration  of  Jahve  is  wisdom's  beginning;  10 


300  LAST  SOXGS. 

Well  have  they  miderstanding  who  live  thereon 
To  {Zur)  eternity  stands  fast  His  praise. 


1  A  man  that  fears  Jahve  is  blessed, 

By  His  commands  tarrying  with  joy  : 
Doth  not  his  seed  become  mighty  in  the  land  ? 

Excellent  men  are  blessed ; 
Fulness  and  riches  is  in  his  honse, 

Goodness  stands  for  ever. 
Heaven  shines  on  the  upright  in  darkness, 
In  grace  and  mildness  rich  and  right. 
5  Joy  to  the  man  who  wishes  well  and  lends  ; 

Knows  how  to  maintain  his  causes  in  judgment! 
Live  doth  he  never  troubling, 

Maintains  eternal  fame  the  righteous  ; 
Never  doth  he  quake  before  evil  lying-mouth, 
Over  fear,  trusting  Jahve,  his  heart  rises  : 
Pledge-firm  is  his  heart's  rest, 

Remains  till  he  sees  judgment  on  his  oppressors. 
10         Spending,  he  loves  to  distribute  to  the  needy  ; 
True  stands  his  r^'ghteousness  for  ever, 
Upward  ever  proudly  strives  his  horn. 
Vexed,  the  wicked  shall  see  it. 
Will  gnash  teeth  and  pass  away  ; 

To  {Zu)  the  ground  goes  the  pleasure  of  the  wicked. 

cxii.  4,  113n,  etc.  is  a  subordinate  clause  to  D'*~m7'"b 
with  reference  to  cxi.  4.  One  might  suppose  indeed  that  the 
two  halves  of  ver.  4  formed  only  one  clause  in  the  sense  :  *^  as 
light'  in  the  darkness,  shined  upon  the  upright  man  the 
Gracious  one,''  i.e.,  God,^comp.  B.  Jes.,  Ix.  1  sqq.  ;  but 
according  to  the  clear  build  of  these  two  songs  each  member 
proceeding  with  the  alphabet  gives  for  itself  a  full  sense.  As 
for  the  rest,  the  poet  employs  as  late  songs  as  Ps.  xxxvii. 
12,  26:  ver.  9  6  is  from  1  Sam.  ii.  1. 


LAST  soy  OS.  801 

Ps.  cxiii.  sq.  is  unquestiouably  a  Pascha-song.  For  tho  , 
the  piece,  Ps.  cxiv.  sketches  a  short,  but  highly  vivid  j)icture, 
domiuatiug  history  with  geuuine  lyric  power,  of  the  grand  timo 
of  the  going-forth  from  Egypt,  and  of  the  education  of  Israel 
to  independence.  The  whole  creation  is  in  uproar,  all 
trembling  and  shaking ;  in  the  confusion  all  is  at  first  full  of 
alarm,  so  that  the  question  resounds  :  whence  your  unrest,  ye 
seas  and  mountains  ?  But  so  soon  as  it  has  become  plaiu  that 
Jahve  is  the  author,  the  astonishment  changes  into  calmness 
and  reverence.  This  fine  fragment  which  brings  out  with 
perfect  propriety  the  fast  which  the  Pascha  solemnizes,  has  not 
much  meaning  in  itself,  if  it  has  not  the  above  particular  object 
in  view ;  and  is  also  by  no  means  entirely  self-defined,  for  iu 
ver.  2  the  name  of  Jahve  is  wanting.  The  piece  Ps.  cxiii. 
contains  therefore  in  addition  to  this  historical  praise  of  Jahve 
the  main  portion  of  tho  Pascha-solemnity,  the  indispensable 
prelude  in  the  general  praise  of  Jahve  as  the  infinitely  exalted 
Eicdeemer,  who  for  that  very  reason,  as  the  second  piece  then 
announces,  became  in  days  gone  by  IsraePs  Redeemer.  The 
two  fragments  thus  only  compose  the  full  song ;  perhaps 
between  the  halves  a  sacrifice  is  to  be  presented.  The  style 
too  infers  the  same  poet.  But  this  poet  was  also  certainly  the 
same  who  composed  the  previous  delicate  pair  of  songs ;  this 
follows  from  the  manner  in  which  the  use  of  1  Sam.  ii.  1  sqq., 
begun  in  cxii.  9  is  here  continued. 

Praise  Jahve's  servants,  1 

praise  Jahve's  name  ! 
Jahvc's  name  be  blessed 

now  and  to  eternity  ! 
from  the  sun's  uprise  to  His  setting 

be  praised  Jahve's  name  ! 
High  is  over  all  peoples  Jahve, 

over  heaven  His  power  ! 


302  LAST  SONOS. 

5  Who  is  like  to  Jahve  our  God, 

to  Him  Who  is  throned  sublimely  on  high 
to  Him  Who  deeply  casts  His  glances 

on  the  heaven^  on  the  earth  ; 
who  out  of  the  dust  sets  up  the  lowly, 

raises  from  dung  the  needy, 
to  rule  along  with  the  mighty, 

with  the  mighty  of  His  people  ; 
who  causes  the  unfaithful  of  the  house  to  rule 

as  rejoicing  mothers  of  children. 


1  When  Israel  forsook  Egypt, 

Jakob's  house  the  foreign  people : 
Juda  became  His  sanctuary, 

Israel  His  dominion. 
The  sea  saw  it — and  fled, 

Jordan  fell  back ; 
mountains  danced  like  rams, 

hills  like  the  young  sheep. — 
5  Sea,  what  ails  thee  that  thou  fleest, 

Jordan,  fallest  back  ? 
mountains,  that  ye  dance  like  rams, 

hills,  like  young  sheep  ? 
— Before  the  Lord — yea  tremble,  earth, 

before  the  God  of  Jakob ; 
who  changes  the  rock  into  watery  swamp, 

flinty  earth  into  a  water-spring. 

cxiii.  7-9  almost  verbally  from  1  Sam.  ii.  5-8 ;  but  suddenly 
also  Jiere  ver.  9,  the  ancient  historical  picture  turns  to 
Messianic  hope  with  a  glance  at  B.  Jes.  liv.,  1  sqq. — cxiv.  4 
after  xxix.  G,  comp.  Hab.  iii.  8;  ver.  8  after  Ex.  xvii..  Num. 
XX.  2  sqq.  The  sea  after  Ex.  xiv.  sq.,  the  mountains  after 
Ex.  xix. 


LAST  soxas.  a03 

The  shortest  congregational  song  is  Ps.  cxvii.  : 

Praise  Jahve,  all  ye  people,  1 

praise  Him,  all  yo  races  of  earth  ! 
over  us  truly  His  grace  prevails, 

and  the  faithfulness  of  Jahve  is  for  ever. 
Praise  Jah  ! 

■  Q'he  stamp  of  the  style  of  this  very  short  song  refers  it  to 
this  time ;  n2ti7^  ver.  I  in  this  signification,  recur-s,  after  the 
quite  isolated  use  in  Ps.  Ixiii.  4  only  in  cxlv.  4,  cxlvii.  12,  and 
in  B.  Qohelet ;  and  the  mode  of  expression,  ver.  2  a,  only  in 
ciii.  11.  The  n^  iVbn  at  the  end  belongs  (Vol.  I.,  p.  10)  at 
least  only  according  to  the  latest  use,  to  the  song  itself. 

C.  139-142. — Psalms  lxxxvt.,  cviii.,  cxliii.,  cxliv., 

are  songs  which  were  in  manifold  ways  composed  and  renewed 
from  earlier  ones,  and  which  we  may  best  conceive  as 
borrowed  from  a  book  in  which  a  poet  of  this  time  published 
very  many  songs  of  this  kind.  It  was  pre-eminently  the  feeling 
of  oppression  both  of  the  individual  and  of  the  whole  com- 
munity by  the  heathen  rulers  in  which  in  this  poet  both  the 
urgent  supplicatory  and  the  courageously  believing  ring  of 
the  older  songs  were  anew  brought  to  life,  and  combined  in  his 
spirit  in  new  forms. 

Ps.  Ixxxvi.  thus  contains  the  prayer  of  an  individual  for 
protection  in  a  time  of  distress  from  without,  almost  solely 
composed  from  recollections  of  earlier  related  songs,  not 
without  delicate  fecliug.  But  the  situation  of  the  praying  one 
is  here  quite  another  than  that  in  the  long  Ps.  cxix.  :  he  feels 
himself  so  sorely  persecuted  only  by  the  tyranny  of  the  heathen. 
• — The  strophes  are  manifestly  built  on  five  verses  with  eleven 
members ;  but  we  must  not  fail  to  recognize  that  the  last 
words,  vv.  14-17,  might  also  form  a  small  song  of  similar 
contents  by  itself. 


304  LAST  SONGS. 

i. 

1  Bend^  Jalive,  tliine  ear^  listen  to  me, 

for  suffering  and  helpless  am  I  ! 
preserve  my  soul_,  for  I  am  a  saint, 
help  Thy  servant,  Thou,  my  God, 
him  who  trusts  on  Thee  ! 
be  gracious  to  me,  0  Lord, 

for  to  Thee  I  cry  at  all  times  ! 
rejoice  Thy  servant's  soul, 

for  to  Thee,  Lord,  I  raise  my  soul  ! 
5  because  Thou,  0  Lord,  art  kind  and  pardoning 

and  rich  in  mercy  for  all  who  cry  to  Thee. 

2. 

Hearken,  Thou  Jahve,  to  my  prayer, 

observe  the  loud  words  of  my  supplication, 
on  the  day  of  my  distress  I  cry  to  Thee, 

because  Thou  wilt  hear  me  ! 
Like  Thee  there  is  none  among  Gods,  Lord, 

and  no  works  are  like  Thine ; 
the  peoples  all  which  Thou  hast  made, 

they  will  come,  do  homage  before  Thee,  0  Lord, 
and  give  honour  to  Thy  name, 
10         because  great  Thou  art  and  doing  wonders. 

Thou,  God,  alone  art  so. 

3. 

Teach  me,  0  Jahve,  Thy  way, 
let  me  walk  in  Thy  truth  ; 

my  heart  make  one,  to  fear  Thy  name  ! 
I  will  praise  Thee,  Lord,  my -God,  with  all  my  heart, 

I  ever  honour  Thy  name, 
that  Thy  mercy  ruled  on  high  over  me, 

TIiou  didst  snatch  my  soul  from  the  deepest  hell ! 
*  *  * 


7:^4.57   S0\0.<.  -MXi 

God  !  insolent  ones  stand  against  ine 

and  a  band  of  madmen  seek  my  soul, 
not  holding  Thee  before  their  eyes  : 
but  Thou,  Lord,  art  a  God  full  of  pity,  grace,  15 

long-suffering,  rich  in  mercy  and  truth. 
Turn  Thee  to  me,  be  gracious  to  me, 
give  Thy  servant  Thy  splendour, 
help  Thou  the  son  of  Thy  maid  ! 
show  me  a  sign  for  good, 

let  my  haters  see  it  and  blush, 
that  Thou,  Jahve,  didst  stand  by  me  and  comfort  me  ! 

Prayer  because  of  personal  misery  and  great  longing  for 
salvation,  above  all  supported  on  the  grace,  vv.  1-5,  then  first 
vv.  6-10,  on  the  power  of  the  supreme  God,  reaching  over  all 
the  heathen.  In  His  ways,  the  poet,  strengthened  and  led  by 
Him,  desires  to  remain,  vv.  11-13  [therefore  he  will  not  doubt, 
though  sore  oppressed,  vv.  14-17].  Ver.  1  after  xl.  18  ;  ver.  2 
after  iv.  4 ;  ver.  4  after  xxv.  1  ;  ver.  6  from  cxvi.  1  ;  ver.  8 
from  Ex.  xv.  11  ;  ver.  9  from  xxii.  28,  29;  ver.  11  from 
xxvii.  11,  V.  9,  xxv.  4,  5;  ver.  14  almost  verbally  from  liv.  5, 
only  D">-iT  for  c^nt;  ver.  15  from  Ex.  xxxiv.  6;  ver.  1*3  c 
from  cxvi.  10. 

Still  more  finely  selected  from  old  songs  and  more  pro- 
foundly striking  is  Ps.  cxliii.,  which — simply  because  of  its 
otherwise  quite  independent  origin — cannot  be  derived  from 
the  poet  of  the  songs  Pss.  cxl. — cxlii.  The  distress  in  which 
the  poet  thus  prayed,  came  to  him  as  to  the  poet  of  the  pre- 
ceding song,  from  the  side  of  the  heathen,  and  generally  the 
song  has  much  that  is  related  to  the  preceding.  In  it  three 
strophes  may  bo  distinguished,  the  second  of  which  proceeds 
from  recollection  of  the  old  history  ;  but  the  measure  nf  thcso 
strophes  is  not  strict. 

VOL.  II.  JU 


30r.  J  ST  SONOS. 

1. 

1  Jahve,  hear  my  prayer,  observe  my  supplication, 

througli  Thy  faithfulness  grant  me  Thy  salvation  ; 
and  come  not  into  judgment  with  Thy  servant, 

for  no  living  one  before  Thee  is  just ! — 
For  the  enemy  has  pursued  my  soul, 
trodden  down  to  earth  my  life 

into  darkness  cast  me  like  the  old  dead  ; 
and  fainting  has  my  spirit  become, 

in  my  bosom  my  heart  is  affrighted. 

2. 

5  I  think  of  days  of  old, 

I  meditate  on  all  Thy  doing, 

I  ruminate  concerning  Thy  handiwork  ; 
I  spread  forth  my  hands  to  Thee, 

like  a  thirsty  land  my  soul  strives  to  Thee  :     * 
haste  to  hear  me,  Jahve  !  my  spirit  passes  away  ! 
hide  not  Thy  countenance  from  me, 
that  I  become  like  those  sunk  into  the  grave  ! 
let  me  soon  perceive  Thy  grace;  for  in  Thee  I  trust ; 
show  me  the  way  I  should  go  : 
for  to  Thee  I  lift  my  soul ! 
free  me  from  my  foes,  Jahve  ! 
in  Thee  have  I  confided  ! — 

3. 

10         Teach  me  to  do  Thy  pleasure;  for  Thou  art  my  God  ; 
Thy  good  spirit  will  lead  me  on  the  level  earth ! 
for  Thy  name,  Jahve,  Thou  wilt  quicken  me, 

wilt   through    Thy    salvation    take   my   soul   from 
*"  distress, 

and  wilt  through  Thy  grace  destroy  my  foes, 
bring  to  naught  all  oppi'essors  of  my  life, 
for  I  am  Thy  servant ! 


LAST  .SO.V. '.<«•.  307 

Ver.  1  comp.  Ixv.  6;  cxviii.  5.  W-v.  2  from  Job  xiv.  3,  1, 
and  seq.  Ver.  3  from  Ixxxviii.  6,  or  rather  immediately  from 
Lam.  iii.  6.  Ver.  4  from  cxlii.  4,  Ixi.  3,  Ixxvii.  4.  Ver.  5 
from  Ixxvii.  6.  Ver.  6  from  Ixiii.  2.  Ver.  7  from  xxviii.  1. 
Vv.  8  and  10,  11,  from  li.  10-13,  v.  9,  xxv.  1.  ^ES,  ver.  9, 
was  treated  by  the  Massoretes  as  if  it  were  /  Jiave  concealed, 
i.e.,  secretly  spoken  to  Thee.  But  this  is  harsh  and  unintelli- 
g'ible.  Better  the  LXX  Karecftvyov,  as  if  it  were  mis-written 
for  T'^9'7-  non  is  indeed  elsewhere  connected  with  2, 
yet  it  might  for  once  stand  as  well  with  bs  like  n!D3,  xxxi.  7, 
Ivi.  4. 

Ps.  cxliv.  1-11  gives,  on  the  other  hand,  rather  a  recast 
composition  of  older  pieces  of  warlike  mood,  with  which  the 
individual  less  from  his  own  experience  than  in  the  spirit  and 
temper  of  the  whole  ancient  community  may  long  for  the  help 
of  Jahve  against  heathen.  In  other  respects  the  character  of 
the  whole  song  shows  so  surprising  a  resemblance  to  the  two 
preceding,  that  it  must  for  this  reason  be  ascribed  to  the  same 
poet. 

1. 
0  Thou  blessed  Jahve,  my  rock,  1 

who  didst  inure  my  hands  to  the  fight, 
to  the  war  my  fingers. 
Who  art  my  grace  and  my  retreat, 
my  defence  and  my  deliverer, 
my  shield  and  He  whom  I  trusted, 
who  subjected  the  peoples  to  me  : 
Jahve,  what  is  man  that  Thou  dost  recognize  him, 

the  son  of  earth  that  Thou  regardest  him  ? 
man — to  breath  is  he  like, 

his  life  is  like  a  shadow  that  passes  away. 

2. 
Jahve  !  bow  thy  heavens,  coming  down,  5 

touch  the  mountains,  that  t'loy  smoke, 

20  * 


308  LAST  soyas. 

lighten  a-flashj  that  Thou  mayest  scatter  therUj 
send  Thy  arrows  out,  to  scare  them, 

reach  Thy  hands  out  of  the  height, 

draw  me  and  save  me  from  many  w^aters, 
out  of  the  power  of  the  strangers, 

of  them  whose  mouth  speaks  only  vanity 
and  whose  oath  is  a  lying  oath  ! 


God  !  a  new  song  will  I  sing-  to  Thee, 

with  harp  of  ten  strings  play  to  Thee  ! 
10         Thou  who  givest  victory  to  kings^ 

who  saved  David  His  servant  from  the  evil  sword  : 
draw  me  and  save  me  from  strangers, 

from  them  whose  mouth  speaks  only  vanity 
and  whose  oath  is  a  lying  oath  ! 

As  the  first  words  proceed  from  the  consciousness  of  tlie 
height  already  won,  vv.  1,  2,  to  prayer  for  deliverance  from 
the  straugers,  vv.  5-8^  they  are  connected  by  the -contemplation 
of.  the  Aveakness  of  human  life,  according  to  which,  if  help 
comes  not  at  the  right  time  to  the  wretched,  it  may  generally 
come  in  vain,  vv.  3,  4  But  in  the  joyous  recollection  of  the 
ancient  high  days  of  victory  of  Israel  the  poet  now  begs  for 
the  Divine  help  against  heathen,  vv.  9-11.  The  description 
of  the  strangers  (heathen)  as  entirely  faithless,  vv.  8,  11, 
is  here,  according  to  the  words,  the  one  new  element,  where 
also  V^l,  the  right  hand,  stands  noteworthily  for  the  right 
hand  lifted  to  swear ;  almost  all  the  rest  is  from  older 
passages.  Vv.  1,  2,  5-7,  from  xviii.  35,  3,  48,  10,  15,  17; 
"the  strangers,'^  vv.  7,  11,  from  xviii.  45,  46,  only  that 
hero  throughout  instead  of  David  all  Israel  must  be  thought 
of.  Ver.  3  from  viii.  5  ;  ver.  4  from  Job  xiv.  2  and  else- 
where ;  ver.  5  h  from  civ.  32  ;  on  vv.  9,  1 5,  comp.  xxxiii. 
2,  3,  12. 


LAST  ,S0AV7S.  3(.»9 

The  words  cxliv.  12-15,  fall  npart,  according  to  what  lias 
been  said  above,  and  they  certainly  formed  at  first  a  small  song 
by  itself,  as  this  poet  constructed  it  almost  entirely  from  the 
fragment  of  an  old  song,  and  as  it  is  explained  above,  Vol.  I. 
pp.  154  sqq.  A  closer  connexion  of  sense  between  vv.  12-15 
and  vv.  1-11  is  also,  according  to  the  plain  purpose  and  art  of 
this  later  poet,  inconceivable ;  but  we  saw  already  in  the  case 
"of  Ixxxvi.  14-17  (p.  30-S)  that  this  poet  probably  formed  also 
out  of  older  fragments  smaller  songs  of  only  07ie- strophe  with 
four  verses. 

Hence  we  may  justly  derive  further  from  this  poet  Ps.  cviii., 
which  is  simply  a  composition  from  Ivii.  8-18,  and  Ix.  7-14, — a 
few  words  of  high  hope  and  national  prayer  loosely  joined  to 
one  another,  but  distributed  into  three  small  strophes  as  this 
poet  preferred,  vv.  2-6,  7-10,  11-14.  This  last  poet  found, 
according  to  all  traces,  the  two  songs  Ivii.  and  Ix.  already  in 
this  series  and  mutual  nearness  (comp.  Vol.  I.,  p.  28),  and 
selected  from  both  the  finest  pieces  for  a  new  song.  But  he  had 
already  cxliv.  2,  the  words  Ps.  lix.  11,  Ixvii.  sq.,  in  his  eye. 

D.   143-152.     Psalms  xxxiir.,  cv.,  cxxxv.,  cxxxvi., 

CXLIV. CL., 

belong  not  merely  to  the  latest  songs,  but  also  proceed 
probably  from  one  poet.  This  is  seen  in  several  words  and 
expressions  peculiar  to  it,  like  the  frequent  CTDn,  the  oft- 
recurring  "i::b,  hope  (after  civ.  27),  the  now  again  more 
frequent  '^?  for  "^^^,  as  well  as  ^P?,  xxxiii.  7,  cxlvii.  2, 
Tl'ir^  cxlvi.  0,  cxlvii.  G,  F]pT,  cxlv.  14,  cxlvi.  8,  etc. 
Peculiar  to  the  poet  further  is  the  long  enumeration  of  all 
similar  things,  the  many  short  allusions  to  particular  parts  and 
pieces  of  the  Creation  and  present  world,  along  with  the  almost 
throughout  simply  artificial  collocation  of  older  fragments. — In 
other  respects,  there  prevails  once  more  a  more  joyous  spirit 
through  these  songs  which  worthily  close  the  l<»ng  cycle,  nnd 
this    is    readily    understood    fn>m    the    time    fmrn  which   they 


310  LAST  SONQS. 

plainly  sprung.  For  in  the  case  of  Ps.  cxlvii.  we  must 
obviously  think  of  the  first  time  of  the  full  restoration  of  the 
walls  of  Jerusalem  under  Nehemja^s  vigorous  activity,  Neh. 
xii.  27,  in  the  case  of  Ps.  cxlix.  of  the  slight  struggles  under 
the  same  hero,  Neh.  vi.  1  sqq.;  and  this  very  time  was  the  best 
which  under  the  Persian  dominion  still  cast  the  gleam  of  a 
purer  elevation  and  joy  into  the  heart  of  the  people. — This 
poet  has  also  once  more  much  elegant  smoothness  and  softness 
in  the  arrangement  and  execution  of  the  songs,  but  the 
external  completion  is  already  almost  predominant. 

We  begin  here  with  Ps.  cv.,  because  in  spite  of  the  very 
different  contents,  its  style  infers  the  same  poet,  comp. 
especially  vv.  18,  22,  with  cxlix,  8.  But  also  the  manner  in 
which  he  employs  the  sacred  history  is  quite  in  unison  with  the 
spirit  prevailing  in  these  last  songs,  and  shows  how  powerfully 
at  last  the  popular  feeling  of  Israel  revived,  in  opposition  to 
the  Gentiles.  For  it  gives,  like  Ps.  Ixxviii.  and  Ps.  cvi.,  a  song 
of  praise  to  Jahve  out  of  the  history  of  Israel  on  all  its  sides ; 
but  if  that  history  served  in  the  two  above  songs  to  humiliate 
Israel,  and  for  castigatory  instruction,  we  see  here  on  the  other 
hand  the  new  feature  that  in  recollection  of  the  ancient  history 
only  IsraeFs  glory  and  dignity  are  brought  into  relief,  and  in 
the  peculiar  distinction  and  grace  of  Jahve  experienced  in  it 
towards  the  patriarchs  of  the  ancient  people,  a  further  ex- 
hortation only  to  fidelity  towards  the  Law  is  found. — Style  and 
mode  of  presentation  are  here  only  slightly  raised  above  that 
of  Ps.  cvi. ;  but  the  arrangement  of  the  strophes  is  firmer. 
After  the  prelude,  vv.  1-6,  follow  four  strophes  of  nine  verses 
each,  with  a  sudden  close,  vv.  43-45.  Among  those  four  the 
first  leads  the  history  to  the  time  of  the  three  Patriarchs,  the 
second  down  to  the  settlement  in  Egypt,  while  the  two  last 
comprise  more  narrowly  the  Mosaic  period. 

J  Sing  praise  to  Jahve,  call  on  His  Name, 

make  knriwn  among  peoples  llis  deeds 


LAST  SONGS.  Sll 

eiug  to  Him,  play  to  Him, 

think  upon  all  His  wonders; 
boast  of  His  holy  Name, 

let  the  heart  rejoice  of  them  that  seek  Jahve  : 
inquire  after  Jahve  and  after  His  power, 

seek  ever  His  countenance  ; 
think  of  His  wonders  which  Ho  did,  5 

His  signs  and  His  mouth's  judgments, 
seed  of  His  servant  Abraham, 

ye  sons  of  Jakob,  by  Him  chosen  ! 

He  is  Jahve  our  God, 

through  the  whole  earth  are  His  judgments  ; 
He  thinks  of  His  covenant  for  ever, 

of  the  word  that  He  appoints  for  a  thousand  yeara  : 
which  He  made  with  Abraham, 

and  swore  to  His  own  with  Isaak, 
and  appointed  it  for  a  law  for  Jakob,  10 

Israel  for  an  everlasting  covenant, 
saying,  "  to  thee  I  give  the  land  of  Kanaan, 

for  the  portion  of  your  heritage  \" 
when  they  were  still  easy  to  count, 

small  and  only  pilgrims  therein, 
and  so  wandered  from  people  to  people, 

from  one  kingdom  to  another  land ; 
He  let  not  men  oppress  them, 

but  chastised  because  of  their  kings  : 
'  touch  not  my  anointed,  16 

do  not  ill  to  my  seers  \" 

Thereupon  He  called  hunger  over  the  laud, 

breaking  every  staff  of  bread  ; 
had  sent  hither  a  man  before  them, 

sold  to  be  a  slave  was  Josef : 
by  fetters  his  feet  were  plagued, 

into  the  iron  came  his  soul. 


312  LAST  SO^'GS. 

till    the    time    that    His   word   was    accom- 

phshed, 

the  promise  of  Jahve  preserved  him, 
20         sending,  a  king  released  him, 

a  ruler  of  peoples  set  him  free, 
appointed  him  as  Lord  for  his  house, 

as  commander  through  his  whole  kingdom, 
to  bind  his  princes  to  himself, 

and  to  master  his  elders  ; 
so  Israel  came  to  Egypt, 

Jakob  journed  in  the  land  of  Ham, 
and  He  made  very  fruitful  His  people 

and  more  mighty  than  his  oppressors. 

25         He  changed  their  heart,  to  hate  His  people 

and  to  out-wit  His  servants  : 
sent  Moses  His  servant, 

Ahron,  chosen  by  Him  ; 
they  did  among  them  His  wondrous  things, 

signs  in  the  land  of  Ham  : 
He  sent  darkness  and  it  was  dark, 

and — they  resisted  not  His  words ; 
changed  into  blood  the  waters 

and  caused  their  fishes  to  die ; 
30         full  of  frogs  their  land  swarmed 

in  the  chambers  of  their  king; 
spoke — and  flies  came, 

gnats  through  all  their  borders ; 
gave  as  their  rain-shower  hail, 

flames  of  fire  through  their  land ; 
and  smote  their  vine  and  the  fig-tree, 

and  broke  asunder  the  trees  of  their  borders ; 
spoke — and  forthwith  locusts  came, 

hoppers  without  number, 
35         devoured  all  herb  in  their  land, 

devoured  the  fruit  of  their  field ; 


LAST  SONQS.  'MA 

&nd  smote  all  the  first-born  in  their  laud, 

firstlings  of  all  their  strength, 
Ld  them  out  with  gold  and  silver, 

while  none  trembled  in  His  tribes  ; 
joyful  was  Egypt  for  their  exodus, 

because  their  terror  had  fallen  on  them  ; 
spread  clouds  out  as  a  covering, 

fire  also,  for  light  by  night ; 
They  asked — he  brought  quails,  .  K) 

and  with  heaven^s  bread  He  satislit-d  them  ; 
opened  rocks — and  waters  sprung  forth, 

ran  through  the  steppes  like  a  strram  ; 
because  He  thought  on  His  holy  word, 

His  servant  Abraham, 

Therefore  He  led  His  people  forth  in  delight, 

high  in  jubilation  His  chosen, 
and  gave  to  them  heathen-lands, 

that  they  inherited  the  sweat  of  the  i:ati  mis, 
to  keep  His  statutes^  45 

and  maintain  His  law. 


Ver.  8  like  ver.  42,  although  this  is  strongly  altered  in 
1  Chron.  xvi.  12,  AV.  8-15  after  Gen.  xii. — xxv. ;  ver.  15, 
Gen.  XX.  7.  Vv.  16-24,  Gen.  xxxvii. — 1. ;  ver.  16  6  after 
Isa.  iii.  1  comp.  Ps.  civ.  15.  Vv.  25-45  after  Ex. — Josi'ia; 
ver.  28  h  further  explained  by  ver.  38,  comp.  Ex.  x.  24 ;  ver.  42 
goes  back  to  ver.  8  ;  ver.  45  to  ver.  1. —  A  somewhat  more 
bounding  language,  w.  18  and  22,  is  introduced  by  the  change 
of  sense  in  the  repeated  "^^j-.^;  the  spul  of  Josef,  yea,  he  him- 
self the  hero  came  into  iron  with  his  noble  soul;  but  as  if  in 
recompense  for  this  he  had  later,  at  the  king's  behest,  to  bind 
the  princes  of  Egypt  to  hi.t  soul,  that  they  must  do  what  ho 
bade  them  out  of  His  soul.  The  indication  in  ver.  19  presumes 
that  the  poet  had  read  a  later  history  of  Josef,  where  this  was 


314  LAST  SONQS. 

represented  in  a  still  higher  manner  than  in  the  present  Pen- 
tateuch, and  of  whose  existence  traces  may  be  found  elsewhere. 

Ps.  cxxxv. :  general  praise  to  Jahve  as  the  great  God  of 
Israel — equally  in  creation  and  in  history,  the  only  true  one, 
in  presence  of  Whom  idols  and  their  worshippers  are  nothing. 
Three  strophes  are  arranged  accordingly,  each  of  seven  verses 
with  small  members. 

1. 
1  Praise  Jahve 's  name, 

praise  ye  servants  of  Jahve, 
who  stand  in  the  house  of  Jahv6, 

in  the  courts  of  our  house  of  God, 
praise  Jah,  because  good  is  Jahve, 

play  to  His  name,  because  He  is  to  be  loved, 
because  Jah  chose  out  Jakob  for  Himself, 
Israel  for  his  possession. 
5  Now  I  know  that  great  is  Jahv6, 

our  lord  before  all  gods ; 
all  that  He  wills  Jahve  doeth 
in  the  heavens  and  the  earth, 
in  the  seas  and  in  all  floods, 
who  brings  up  vapours  from  the  earth's  end, 
turns  lightnings  to  rain, 

fetches  the  wind  out  of  his  chambers. 

2. 

He  slew  Egypt's  first-born 

from  men  to  beasts, 
sent  signs,  wonders  into  Thy  midst,  0  Egypt, 

against  Pharao  and  all  his  servants ; 
10         He  slew  many  peoples, 

put  to  death  numerous  kings, 
Sihon,  king  of  Amorites,  Og  the  king  of  Basau 

and  all  the  kingdoms  of  Kaua'an, 


LAST  ISONQS.  :Uo 

and  gave  gave  their  land  for  a  heritage, 

a  Jieritage  to  His  people  Israel : 
Jahve,  eternal  is  Thy  name, 

Jahve,  for  all  ages  is  Thy  glory  ! 
For  His  people  will  Jalive  judgc^ 

concerning  His  servants  have  grief  ! 

3. 

Heathen  images  are  silver  and  gold,  -  15 

work  of  human  hands^ 
have  mouth — and  speak  not, 

have  eyes — see  not, 
have  ears — hearken  not, 

no  breath  at  all  is  in  their  mouth  : 
let  their  framers  be  like  them, 

every  one  who  trusts  in  them  ! — 
Israel's  house,  bless  Jahve, 

house  of  Ahron,  bless  Jahve, 
house  of  Levi,  bless  Jahve,  20 

Jahve's  fearers,  bless  Jahve  ! 
Blessed  be  Jahve  out  of  Sion, 

He  Who  dwells  in  Jerusalem  ! 

Vv.  1,  2  after  cxxxiv.  1,  only  here  said  of  all  Israel;  ver.  3  b 
after  lii.  11,  liv.  9 ;  ver.  4  from  Ex.  xix.  5 ;  ver.  6  from  cxv.  3; 
ver.  7  from  Jer.  x.  13;  ver.  9  in  the  middle  after  cxvi.  19; 
ver.  14  from  Deut.  xxxii.  36;  vv.  15-20  from  cxv.  4-11,  only 
that  here,  ver.  20,  Levi  is  distinguished  from  Ahron. 

Ps.  cxxxvi.  is  at  bottom  the  same  thank-song  as  the  pre- 
ceding psalm,  from  which  it  borrows  much  in  particular  poiuts  ; 
but  it  is  elaborated  in  new  style  iu  such  a  way  that  whik'  in 
the  first  half  of  each  verse  the  praise  according  to  the  parti- 
cular dignities  and  deeds  of  Jahve  takes  its  course,  in  the 
second  always  with  the  sauio   niainier  the  mention  of  the  grnrr 


316  LAST  SO^'GS. 

of  Jahve  as  the  conscious  ground  of  His  praise  recurs ;  pro- 
bably the  constant  echo  was  to  be  sung  by  the  whole  congre- 
gation. But  thus  appear  in  conjunction  first  six  times  three 
verses  together^  then  four  times  two  verses  together. 

1  Thank  Jahve  because  He  is  good,  because  His  grace  is 


for 


ever 


Thank  the  God  of  Gods,  because  His  grace  is  for  ever.' 
Thank  the  Lord  of  Lords,  because  His  grace  is  for 

ever  I 
To  Him  who  alone  did  great  wonders,  because  His  grace 

is  for  ever ! 
5  To  Him  who  made  heaven  with  understanding,  because 

His  grace  is  for  ever  ! 
To  Him  who   spread  out  the   earth   upon  waters, 
because  His  grace  is  for  ever ! 
To  Him  who  made  the  great  lights,  because  His  grace  is 

for  ever  ! 
Made  the   sun  for  the   rule  of  the  day,  because  His 

grace  is  for  ever  ! 
Made  the  moon  for  the  rule  in  the  nights,  because 
His  grace  is  for  ever! 
10          To  Him  who  slew  Egypt's  first-born,  because  His  grace 

is  for  ever  ! 
And  from  its  midst  fetched  Israel,  because  His  grace 

is  for  ever ! 
With   strong  hand  and   outstretched  arm,  because 


His  grace  is  fc 


or  ever 


-  / 


To   Him  who   cut   the  reed-sea  in  pieces,  because  His 

grace  is  for  ever ! 
let  Israel  pass  through,  because  His  grace  is  for  ever  ! 
15  Pharao  and  his  army  overthrew  in  the  reed-sea, 

because  His  grace  is  for  ever  ! 
To  Him  who  led  His  people  through  the  desert,  because 
His  grace  is  for  ever! 


LAST  Songs.  :U7 

To  Him  who  slew  groat  kings,  hecansa  His  grace  in 

fur  ever  ! 
Put  to  death  mighty  kings,  because  If  is  grace  in  f<)r 
evcr  ! 
Sihon,  king  of  Amorites,  because  His  grace  is  for  ever! 
Og,   the  king  of   Basari,   because  His  grace  is  for 

ever !     20 
And  gave  their  laud  for  a  heritage,  because  His  nrace  is 

Jor  ever  ! 
A  heritage  to  His  people  Israel ;  because  His  grace 

is  for  ever  ! 
Who  in   our  depth  thought   of  us,  because  His  grace  is 

for  ei*er  ! 
And  from  our  oppressors    freed   us,    because   His 
grace  is  for  ever  ! 
Who  gives  bread  to   all  flesh:  because  His  grace  is  for 

ever !     25 
Thank  the  God  of  heaven  !  because  His  grace  is  for 


Ps.  cxlv.  offers  praise  in  light  and  beautiful  st^de  with  triple 
sounding  of  the  greatness,  grace,  and  faithfulness  of  Jahve,  as 
of  the  true  eternal  King  of  the  community  of  the  faithful,  in 
twenty-two  two-membered  verses  after  the  twenty-two  letters. 
The  further  membering  is  that  seven  times  three  verses  and 
at  last  three  members  stand  together. 

All  Thy  praise  let  me  sing,  my  God  and  King,  1 

and  bless  Thy  name  for  ever  and  ever ! 
Bless  I  Thee  continually, 

and  praise  Thy  name  for  ever  and  evir  ! 
Deep,  unsearchable  is  Jahve's  greatness, 

great  is  He  and  greatly  praised. — 
Each  generation  praises  to  aiK)th('r  Thy  deeds, 

telHiiu-  of  Thy  powers. 


31S  LAST  SONOS. 

5  For  the  splendid  glory  of  Thy  power 

and  Thy  wondrous  deeds  let  me  speak  ! 
Greatly  be  celebrated  Thy  sublime  works. 

Thy  great  deeds — let  me  narrate  them  ! — ■ 
Highly  men  boast  the  greatness  of  Thy  goodness, 

and  exult  in  Thy  righteousness. 
In  grace  and  mildness  is  Jahve  rich, 

long-suffering,  of  great  love.- 
Jahve  is  good  to  all, 

compassionate  over  all  His  works. — 
10         Known  is  Thy  praise  by  all  Thy  works,  Jahve, 

and  Thy  saints  bless  Thee  ; 
Loudly  they  speak  of  Thy  kingdom's  pomp, 

and  announce  Thy  power. 
Men's  sons  telling  of  His  mighty  acts, 

and  His  kingdom's  sublime  pomp. — 
Nay,    an  everlasting  kingdom    for    all    times    is    Thy 

kingdom, 

for  all  ages  Thy  rule. 
[Oh,  faultless  is  Jahve  in  all  His  deeds, 

loving  in  all  His  works.] 
Provide  for  all  the  sick  doth  Jahve, 

and  sets  up  all  the  bowed  down. — 
15         Kevert  to  Thee  all  eyes  in  hope, 

and  Thou  givest  them  their  food  seasonably  ; 
Spreadest  open  Thy  hand, 

and  satisfiest  the  wish  of  all  life. 
True  is  Jahve  in  all  His  ways 

and  loving  in  all  His  deeds. — 
Unto  all  calling  on  Him  is  Jahve  near, 

all  who  call  on  Him  with  truth ; 
Verifies  the  wishes  of  His  fearers, 

and  their  clamour  he  hears  and  helps. 
20         Well  doth  Jahve  preserve  all  that  love  Him, 

aiul  nil  the  wicked  TTe  destroys. — 


LAST  soxas.  319 

To  {Zu)  Jahve's  praise  let  my  mouth  spoak, 
and  bless  all  flesh  Ilis  holy  name 
for  ever  and  aye  ! 

After  ver.  13  the  verse  with  3  is  wanting,  which  the  poet 
cannot  have  omitted.  The  LXX  have  a  verse  which  very  well 
fills  out  the  place,  comp.  ver.  ]  7 ;  the  first  word  is  then  1^,^?. 
- — P!i"i,  ver.  16,  to  be  referred,  after  ver.  19,  to  the  living; 
if  it  was  intended  to  refer  as  grace  to  God,  pl!i-i  might  be 
expected ;  bzh  is  therefore  dative. 

1. 

Praise,  my  soul,  Jahve  !  1 

praise  I  Jahve  then,  as  long  as  I  live, 

play  to  my  God,  so  long  as  I  exist ! 
Trust  not  on  princes, 

on  man's  son,  who  has  no  deliverance, 
He,  when  his  spirit  goes  forth,  returns  to  His  earth  : 

on  that  day  his  plans  are  lost  1 

2. 

Blessed  he  whose  help  is  even  Jakob's  God.  5 

whose  hope  is  on  Jahve  his  God  ! 
Him  who  made  heaven  and  earth, 

sea  and  all  that  is  therein, 
who  keeps  truth  for  ever  : 
who  does  justice  to  the  oppressed, 

who  gives  the  hungry  bread. 

3. 

Jahve,  who  looses  the  fetters  ! 
Jahve,  who  makes  seeing  the  blind, 
Jahve,  who  sets  up  the  bowed  down, 
Jiiliv*'^,  who  l<.)vcs  tiif^  righteous  ! 


330  LAST  SONGS. 

Jahve,  who  preserves  strangers, 
orphans,  widows  helps  up  again, 

and  turns  aside  the  way  of  the  wicked  ! — • 
Rule  Jahve  for  ever  ! 

thy  God,  Sion,  for  all  ages  ! 

Vv.  7and  8  after  Isa.  Ixi.  1. 

Ps.  cxlvii.  turns  rather  to  the  community  and  Sion,  and 
alludes  to  the  complete  restoration  of  Jerusalem  and  its  walls  ; 
a  fine  song  of  praise  to  Jahve  as  the  only  Mighty  One,  in  the 
creation  and  in  the  human  world,  especially  in  Israel, — so  that 
this  twofold  praise  recurs  in  each  of  the  three,  strophes,  but  in 
the  beginning  of  the  first  and  third  the  immediate  circum- 
stances of  that  time  are  brought  into  relief.  The  song  is 
constructed  of  strophes  with  twelve  members  ;  but  that  the 
last  is  longer  is  a  less  striking  fact  than  the  omission  of  one  in 
the  second. 

1. 
1  Praise  Jah, 

because  it  is  beautiful  to  play  to  our  God,  , 

because  it  is  lovely,  praise  is  seemly  ! 
Him^  who  builds  Jerusalem,  Jahve, 
collects  the  dispersed  of  Israel, 
who  heals  the  heart-broken 

and  binds  up  their  griefs  ; 
who  appoints  to  the  stars  a  number, 
gives  them  all  names  : 
5  great  is  our  Lord  and  of  great  power, 

His  understanding  unbounded. 
He  helps  up  again  the  sufferer,  Jahve, 

He  bows  the  wicked  down  to  the  ground  ! 

2. 
Sing  to  Jahve  liigli  witli  thanks, 

pliiy  witli  the  citluM-  to  oilr  Clod  ! 


LAST  SONGS.  321 

who  covers  the  heaven  with  clouds, 
who  prepares  the  earth's  rain, 

who  causes  the  mountains  to  sprout  grass ; 
who  gives  to  the  cattle  their  fodder, 

young  ravens  that  for  which  they  cry  ; 
hath  not  pleasure  in  strength  of  the  horse,  10 

nor  joy  in  man's  legs  : 
joy  hath  Jahve  in  His  fearers, 

in  them  who  wait  for  His  grace  ! 

3. 

Praise,  O  Jerusalem,  Jahve  ! 

praise  Thy  God,  Sion, 
that  He  fastened  the  bolts  of  Thy  gates, 

blessed  thy  sons  in  Thee  ! 
He  who  makes  thy  borders  salvation, 

satisfies  thee  with  fat  of  wheat ; — 
Who  sends  His  word  on  earth,  1 5 

in  haste  runs  His  command  : 
Who  gives  snow  like  wool, 

scatters  rime  like  ashes. 
Who  casts  forth  His  ice  like  fragments ; 

who  will  stand  before  His  cold  ? 
then  sends  His  word  and — melts  them, 

bloweth  His  breath — waters  run  !^ 
Who  announces  to  Jakob  His  words, 

His  judgments  and  laws  to  Israel  : 
to  no  people  did  He  thus,  '  20 

and  laws — they  know  not  thus. 

r\^  ibbn  is  here,  ver.  1,  and  similarly  Ps.  cxvii.  2,  for  the 
first  time  somewhat  more  closely  connected  with  the  song,  and 
hence  the  mode  of  expression  explained  in  connexion  with 
lii.  1  I  (Vol.  I.,  p.  207)  somewhat  otherwise  applied. 

Ver.  3  after  Tsa.  Ixi.  1.      Vor.    1    nfter   Tsa.   xl.   20;  vor.  8r 
VOL.  II.  21 


322  LAST  SONGS. 

after  Ps.  civ.  13;  ver.  9  after  Job  xxxyiii.  41;  ver.  10  after 
Ps.  XX.  8;  ver.  14  c  after  Isa.  liv.  12,  h  after  Deut.  xxxii.  14; 
also  vv.  19_,  20  after  Deut. — Ver.  15.  The  severe,  raw  cold 
wind  is  meant,  which  brings  forth  the  things  in  vv.  16,  17, 
ver.  18  the  mild,  warm  wind.  On  ver.  9  b  comp.  Plin.  Nat. 
Hist.,  X.,  15. 

Ps.  xxxiii.  bears  the  greatest  relationship  to  the  last  song, 
and  only  appears  more  as  a  proper  festive  song.  After  the 
introduction,  vv.  1-3,  it  celebrates  both  Jahve  the  righteous, 
the  Creator  of  all,  of  the  heathen  also,  vv.  4-11,  and  His  com- 
munity which  through  Him  is  stronger  than  through  the 
greatest  external  protection,  vv.  12-19, — which  therefore  ever 
believingly  hopes  on  Him,  vv.  20-22.  The  song  is  accordingly 
constructed  of  two  great  strophes,  each  of  eight  common 
verses,  with  fore  and  after-song  of  three  verses  each.  But 
each  of  the  two  great  strophes  is  halved  in  the  middle. 

a. 
I  "Rejoice,  ye  righteous,  in  Jahv^, 

praise  becomes  the  upright ! 
thank  Jahve  with  the  cither, 

with  ten-stringed  harp  play  to  Him  ! 
sing  to  Him  a  new  song, 

play  well  in  sound  of  jubilation  ! 

1. 

For  straight  is  Jahve's  word, 

all  His  doing  with  truth ; 
5  He  loves  right  and  truth, 

full  of  Jahve's  grace  is  the  earth ; 
the  heavens  are  by^tTahve's  word  created, 

and  by  His  moutVs  breath  their  whole  host ; 
He  gathered  the  sea's  water  as  in  a  skin, 

laid  up  floods  in  storehouses  : 


LAST  aONQS.  328 

all  tho  earth  feared  before  Jahve, 

all  earth's  dwellers  quake  before  him  ! 
for  He  spake — and  it  came  to  pass. 

He  commanded — and  it  existed. — 
Jahve  hath  broken  the  counsel  of  tho  heathen,  10 

hath  made  utterly  void  the  people's  plans ; 
Jahve's  counsel  for  ever  stands. 

His  heart's  plans  for  all  ages. 

2. 

Happy  the  people  whose  God  is  Jahve, 

the  community,  chosen  by  Him  for  a  heritage  ! 
High  from  heaven  looked  Jahve, 

saw  all  the  sons  of  men  ; 
looked  far  from  His  seat  of  rule 

upon  all  the  spns  of  earth  : 
He  who  together  forms  their  hearts,  15 

who  observes  all  their  deeds. 
Never  doth  a  king  prevail  by  force, 

a  hero  deliver  himself  by  great  strength ; 
vain  is  the  horse  for  victory, 

brings  not  deliverance  although  very  mighty ; 
lo,  Jahve  looks  on  His  fearers, 

on  those  who  wait  for  His  grace, 
to  save  from  death  their  soul, 

to  keep  them  alive  in  hunger. 

b. 
Our  soul  hopes  on  Jahve,  20 

our  defence  and  shield  is  He. 
Because  our  heart  rejoices  in  Him, 

because  we  trust  His  holy  name, 
let  Thy  grace  come,  Jahve,  upon  us, 

as  wo  wait  for  Thee  ! 

Ver.   1   as  cxlvii.    1.     Vcr.  7.     id  after  the  expression  ^3, 

2\  * 


324  •  LAST  SONGS. 

mole  would  lead  to  Ex.  xv.  8  :  but  not  the  former  wonder  in 
tlie  sea,  but  the  damming-up  or  closing-in  of  the  sea- water 
from  Chaos  onwards,  must  here,  when  the  Creation  is  referred 
to,  be  spoken  of.  Comp.  Job  xxxviii.  8.  Hence  i!j  =  "fi^j 
sTcm  must  be  read,  also  in  correspondence  with  the  following 
'' storehouses ;''  in  like  manner  of  the  water  of  the  clouds. 
Job  xxxviii.  37,  xxii.  Yer.  9  after  Gen.  i.  3.  Vv.  13,  14 
allude,  equally  with  ver.  10,  to  the  last  experienced  Divine 
help  (comp.  cii.  20),  so  that  ver.  10  and  vv.  13,  14  reciprocally 
complete  one  another.  Ver.  17  after  Ps.  xx.  8^  comp.  cxlvii.  10; 
ver.  20  from  cxv.  9-11. 

Ps.  cxlix.  is  a  sougof  victory,  in  which  the  wai-like- religious 
inspii-ation,  as  it  was  again  aroused  in  the  small  struggles  with 
neighbouring  peoples  (Neh.  vi.  1  sqq.)  appears  still  more 
strongly  than  in  the  preceding  three  songs ;  an  echo  besides 
of  Pss.  xciii.  sqq.  The  song  plainly  breaks  up  into  three 
strophes  of  three  verses  each,  of  which  the  second  points  to 
the  latest  victory,  the  last  on  this  side  gives  voice  in  decisive 
tones  to  the  Messianic  hopes. 

1. 
1  Sing  to  Jahve  a  new  song, 

in  the  throng  of  saints  His  praise  ! 
in  His  Creator  let  Israel  rejoice, 

Sion's  sons  exult  in  their  king, 
praise  His  -name  with  dances, 

play  to  him  with  kettle-drum  and  cither  ! 

For  in  His  people  Jahve  hath  joy, 
adorns  with  victory  the  poor. 
5  Let  saints  exult  with  boasts, 

highly  rejoice  upon  their  bods, 
sublime  praise  to  God  in  their  mouth, 

and  a  two-edged  sword  in  their  hand. 


LAST  SONQS.  325 

3. 
To  take  vengeance  on  the  heathen, 

punishment  on  the  nations, 
to  bind  their  kings  with  chains, 

their  chiefs  with  iron  fetters ; 
to  execute  the  written  hxw  on  tliem  ; 

this  is  honour  to  all  Ilis  saints. 

Here  Ps.  xxx.  is  strongly  imitated,  as  ^'ina  ver.  3,  "'"^-3 
ver.  5,  etc. — nL'-i  ver.  4  as  cxlvii.  11. — Ver.  8.  "Merely  echo 
of  Isa.  Ix.  11;  it  is  to  be  understood,  according  to  the  con- 
text, rather  as  possibility  and  goal ;  and  constantly  the  princes 
of  even  quite  small  peoples  were  termed  kings.  Ver.  9  according 
to  the  passages  of  the  Pentateuch  against  the  Kanaanites, 
which  was  frequently  understood  too  literally  in  later  times. 
This  song  shows  in  germ  how  with  the  inspiration  of  that  time 
gradually  much  that  is  troubled  mixes. 

Pss.  cxlviii.  and  cl.  appear  to  form  with  design  the  close  of 
collection  of  Psalms ;  for  they  give  the  most  general,  exhaus- 
tive summons  to  the  praise  of  Jahve,  as  if  they  desired  finally 
to  conclude  the  infinite  thanks  and  praise  of  Him.  And 
indeed  Ps.  cxlviii.  calls  upon  all  in  the  creation,  from  tho 
highest  to  the  lowest,  from  the  greatest  to  tho  smallest,  to 
praise  Jahve  the  world-creator  and  God  of  Israel.  The  song 
falls — according  to  the  subject,  heaven  and  earth — into  two 
strophes  with  six  verses  each,  while  an  after-word  again  com- 
prises all  the  contents. 

1. 

Praise  Jahve  from  the  heavens,  1 

praise  Him  in  the  heights  ; 
praise  Him,  all  His  messengers, 

praise  Him,  all  His  hosts; 
praise  Him,  sun  and  moon, 

praise  Him,  all  brightening  stars  ; 


326  LAST  SONGS. 

praise  13.im,  ye  heaven  of  heavens, 

waters,  which  are  above  the  heavens ; 
6  which  praise  Jahve's  name, 

because  He  bade — and  they  were  made, 
caused  them  to  stand  for  ever,  aye, 

gave  a  law  that  cannot  be  transgressed  ! 

2. 
Praise  Jahve  from  the  earth, 

sea-monsters  and  all  floods  ; 
fire  and  hail,  snow  and  ice, 

storm-wind,  fulfilling  His  word  ;    ^ 
mountains  also  and  all  hills, 

ye  fruit-trees  and  ye  cedars  all, 
10         wild  beasts  and  all  cattle, 

small  creeping  things  and  feathered  birds  ! 
kings  of  earth,  all  nations, 

princes  and  all  judges  of  the  earth  ; 
Young  men  and  maidens  also, 

old  men  with  boys  : 

3. 

"Who  praise  Jahve's  name, 

because  His  name  is  alone  exalted. 
His  majesty  above  earth  and  heaven, 
and  He  exalted  His  people's  horn, 
,  the  praise  of  all  His  saints, 

of  IsraeFs  sons,  the  people  near  to  Him ! 

Ver.  2  after  ciii.  20,  21. — Ver.  6'.  The  case  in  which  p'n 
beside  ~ay  stands  in  the  accusative,  Jer.  v.  22,  can  have  no 
application  ;  we  must  "rather  compare  the  same  words, 
Esth.  i.  19,  ix.  27,  whence  it  is  clear  that  this  is  a  short  pro- 
verbial mode  of  expression  :  a  law  and  'man  shall  not  trans- 
(jj-eas  it,  i.e.,  one   not  to  be  transgressed    (§  291  h). — •Tit:i>p, 


LAST  BONOS.  327 

ver.  8,  cannot  in  this  connexion  denote  smoJce,  unless  the 
smoke  of  an  army  were  thought  of;  but  the  old  translations 
have  mostly  ice,  here  very  suitable;  comp.  the  Syr.  hata^,  bo 
bound,  curdle,  and  therefore  freeze. 

Ps.  cv.  summons  all  living  things  to  the  worthy  praise  of 
Jah  with  all  instruments  of  praise  : 

Praise  God  in  His  sanctuary,  .  1 

pi'aise  Him  in  His  sublime  welkin  ! 
praise  Him  for  His  sublime  deeds, 

praise  Him  according  to  His  full  greatness  ! 
praise  Him  with  trumpet-blast, 

praise  Him  with  harp  and  cither; 
praise  him  with  kettle-drum  and  with  dances, 

praise  Him -with  strings  and'shalms; 
praise  Him  with  clcar-souuding  cymbals  5 

praise  Him  with  dull-sounding  cymbals  ! 
All  breath  praise  Jah  ! 

Ver.  1  ;  on  earth,  as  in  heaven,  comp.  xxix.  9 ;  a  conception 
of  the  harmony  between  the  two,  which,  properly  carried  out 
in  the  whole  preceding  song,  is  here  only  briefly  again  taken 
up.  For,  not  to  speak  merely  of  the  instruments,  this  song 
suggests  the  three  questions:  (1)  where?  (2)  why?  ver.  2, 
(3)  wherewith  shall  God  be  praised  ?  And  because  all  con- 
ceivable human  instruments  are  insufficient  for  this,  the  song 
rightly  closes  with  the  brief  exclamation  comprising  all  that 
lives,  ver.  6.     On  ver.  5  comp.  Appendix,  p.  339. 


APPENDIX. 


On  the  Singing  and  Music  op  the  Songs. 

Frequent  allusion  lias  been  made  (in  the  ''  General  Ob- 
servations on  Hebrew  Poetry'^)  to  the  fact  that  certainly  in  the 
case  of  the  poets  who  must  historically  be  considered  the  most 
ancient,  all  the  arts  of  the  Muses — poesy,  singiilg,  and  playing 
(music) — formed  still  an  undivided  whole.  The  genuine  song  is, 
from  its  primary  origin  onwards,  not  to  be  conceived  as  devoid 
of  musical  accompaniment ;  and  it  has  been  shown  above* 
that  we  still  even  now  fancy  that  we  can  hear  the  style  of  the 
music  sounding  out  of  the  dead  members  of  many  an  old 
Hebrew  verse.  The  epic  singer  too,  accompanies  readily  the 
beginning  and  end  of  his  verses  with  musical  play.f  A 
consequence  of  this  original  and  hence  ever  anew-manifested 
connexion  may,  still  later,  be  that  Asaf,  the  sons  of  Qorach, 
and  other  men  of  the  kind,  who,  according  to  the  historical 
information,  are  only  singers  and  players  in  the  narrower  sense, 
are  named  in  the  superscriptions  of  many  Psalms  as  their 
poets  (see  VoL  I.,  pp.  42  sqq.) 

But  early  the  separation  of  these  arts  of  the  Muses  began, 
when  those  who  had  still  greater  capacity  and  pleasure  in 
singing  and  playing,  got  hold  of  the  songs  once  produced  by 
the  poet,  and  further  pursued  the  musical  element  lying  in 
them 'after  their  fashion.  In  point  of  fact,  individuality  is 
developed  more  readily  and  ^completely  by  such  separation  of 

*  Dichter  des  A.  B.,  I.,  pp.  108  sqq. 

f  This  may  still  be  observed  at  the  present  day  amongst  the  Egyptian  public 
Btory-tellers,  whose  character,  in  a  certain  pwint  of  view,  may  be  compared  with 
that  of  the  ancient  Rhapsodes,  comp.  Lane's  The  Modern  Egyptians,  Vol.  II ,  116. 


APPENDIX.  3:S9 

the  different  powers  aud  capacities  ;  but  these  may  again  bo 
united  with  reference  to  one  object;  singing  and  playing, 
considered  as  a  special  art  by  itself  and  so  practised,  will  thus 
only  be  capable  of  flourishing  freely.  That  this  separation 
had  begun  among  the  Hebrews  as  early  as  the  pre-Davidic 
times,  is  shown  by  accounts  like  Ex.  xv.  20,  21 ;  also  among 
the  Arabs  singing  arose  somewhat  early  as  a  special  art ;  the 
"melodies  were  often  given  by  the  singers,  not  by  the  poets, 
and  several  singers,  female  and  others,  were  ,  particularly 
distinguished  in  this.* 

The  last  separation  is  that  between  singing  and  music,  so  that 
the  pure  playing  of  the  different  instruments  comes  out  with 
greater  completeness.  Public  playing  indeed,  withotit  any 
accompaniment  of  singing,  appears  to  have  been  little  known 
to  the  ancient  Hebrews,  although  other  peoples  standing  still 
nearer  to  original  conditions  were  acquainted  with  it ;  and  only 
among  the  shepherds  of  the  fields  the  pure  performance 
on  musical  instruments* may  have  been  by  itself  developed 
among  the  Hebrews  at  the  earliest  time  ;  and  all  the  earlier 
among  them  inasmuch  as  they  formerly  belonged  to  the 
pastoral  peoples.f  But  also  later,  singing  was,  according  to 
all  indications,  not  so  fettei'cd  and  obscured  by  the  accom- 
paniment of  playing,  as  is  often  the  case  at  the  present 
day ;  for,  on  the  contrary,  we  find  everywhere  singing  pre- 
dominant. But  that  playing  was  actually,  at  least  from 
Solomon's  time,  very  highly  developed  as  a  special  art  side  by 
side  with  singing,  and  that  it  was  freely  employed,  follows 
with  great  certainty  from  several  phenomena.  Let  us  note,  in 
the  first  place,  tbe  great  mass  of  very  different  instruments 
which  are  named  in  the  Old  Testament;  and  we  shall  not  liiul 


*  We  know  this  most  clearly  from  the  close  and  detailed  descriptions  in  Kitdb 
aVaghani ;  conip.  e.j;.,  the  article  on  the  A/.zal  el  Miiila  in  Koscgarten.  C/ireat., 
pp.  130sq(i. 

t  Comp.  C-ny  n"lp~l2?  in  Deborah,  Judg.  v.  Ifi;  the  Greek  avpiyi 
certainly  pasi<ed  fnrther  westward  from  these  pastoral  peoplcsi. 


330  APPENDIX. 

the  Hebrews  in  their  knowledge  and  practice  to  have  been 
behind  the  ancient  Egyptians  and  later  Arabs.  All  these 
instruments  may  have  been  derived  by  them  from  other  still 
older  peoples^  for  we  do  not  know  that  they  invented  or  used 
any  that  were  entirely  peculiar ;  and  we  see  from  Am.  vi.  5, 
that  in  the  ninth  century  artistic  aptitude  in  the  Davidic  string- 
play  passed  for  something  rather  novel  among  potentates  ;  and 
many,  without  capacity,  still  did  not  think  it  below  their 
dignity;  but  it  cannot  be  denied  that  in  this  they  successfully 
emulated  other  neighbouring  peoples.  But  that  among  such 
peoples  playing  was  already  separated .  from  singing,  we  know 
from  certain  sources.*  In  general  we  see  this  much  from  the 
slightly  confused,  but  nevertheless  in  great  part  genuine, 
historical  and  extremely  precious  information  of  the  Chronicles, 
especially  from  the  long  descriptions  I.,  capp.  vi.,  xv.,  xvi., 
and  XXV.,  xxvi.,  that  music  and  singing  from  ancient  times 
flourished  to  the  highest  degree  among  the  Hebrews,  and 
accompanied  the  sublime  worship  with  equal  dignity  and 
pomp.f  To  this  may  be  added  such  definite  testimonies  as 
Vs.  Ixviii.  26,  where,  in  the  description  of  a  solemn  procession, 
the  players  on  strings  and  the  maidens  striking  tambom's  are 
distinguished  from  the  singers;  also  Am.  v.  23,  comp.  with 
vi.  5,  leads  to  something  similar.  It  might  indeed  appear 
according  to  1  Chron.  xv.  16  sqq.,  xxv.  1  sqq.,  as  if  the 
Levitic  singers  appointed  at  the  Temple  also  played  in  David's 
time  instruments ;  indeed  we  cannot  mistake  that  the  solemn 
train  of  singers  and  players,  1  Chron.  xv.,  is  quite  otherwise 
described  than  in  Ps.  Ixviii.,  which  is  most  readily  explained  if 

*  The  paintings  of  the  Egyptian  tombs  show  veiy  plainly  singers,  beating  at 
the  same  time  the  time  with  the  hand,  along  with  players  ;  both  performing 
together,  see  Wilkinson's  Slanners  and  Customs  of  the  Ancieiit  Egyptians,  chap, 
vi.,  where  will  be  found  also  a  >ery  rich  number  of  drawings  of  the  ancient 
instruments  ;  comp.  with  Champollion's  Or.  Egypt.,  p.  :3G'.t.  (Jn  the  Arabs  in  the 
present  day,  comp.  Lane's  above-named  work,  Vol.  II.,  pp.  59-93.  To  explain 
the  instruments  mentioned  in  the  Old  Testament,  is  only  partly  relevant  here. 

f  Comp.  the  discussion  oti  the  three  masters^-IIaeman,  Asaf,  Aethan,  Vol.  I., 
pp.  42  sqq. 


APPENDIX.  331 

the  two  descriptions  have  two  very  different  times  in  view. 
Yet  from  the  most  literal  explanation  of  these  passages  of 
Chronicles  so  much  would  ever  be  gathered,  that  in  David's 
time  this  separation  had  not  yet  aj)peared  in  its  completeness. 

But  however  desirable  it  might  be  to  form  to  oneself  a  more 
certain  and  exact  notion  of  the  manner  in  which  the  songs 
were  sung  and  played  in  the  actual  life  of  the  ancient  people, 
we  must  here  forthwith  admit  that  we  are  greatly  deficient  in 
the  means  for  giving  a  full  and  satisfactory  answer  to  such 
questions.  Matters  like  the  mode  of  singing  and  playing, 
change  greatly  with  the  times  ;  and  even  a  clear  recollection  of 
them  passes  gradually  entirely  away,  if  their  form  is  not 
retained  in  the  writing  by  exact  indications  like  our  notes; 
but  antiquity  was  entirely  unacquainted  with  such  signs  in  the 
extensive  and  accurate  way  in  which  we  use  them.  Hitherto 
no  success  has  followed  any  of  the  modern  attempts  to  call 
anew  into  life  a  trustworthy  idea  of  ancient  Greek  music ;  and 
this  must  still  more  be  the  case  with  the  incomparably  older 
Hebrew.  In  the  case  of  the  people  Israel  there  are  besides  the 
great  agitations  and  demolitions  which  its  whole  status  so 
early  endured,  and  which  were  bound  to  have  a  most  prejudicial 
effect  on  such  arts  of  life.  Whether,  on  the  restoration  of  the 
ancient  Temple  in  the  sixth  century,  the  ancient  Temple-music 
was  also  fully  restored,  we  do  not  exactly  know.  Certainly  it 
was  attempted,  and,  according  to  all  signs.  Temple-singing 
flourished,  the  more  in  the  new  Jerusalem  as  now  all  such 
sacred  externalities  were  preserved  in  Jerusalem.  Tbe  (so  to 
speak)  musical  style  of  the  books  of  Chronicles,  which  may 
give  us  a  notion  of  it,  however  incomplete,  is  still  purely 
Hebraic.  Nevertheless,  the  high  glory  of  the  Temple-music, 
as  it  must  have  been  in  the  times  of  the  bloom  and  power  of  the 
old  kingdom,  may  have  sulicred  much  in  those  late  and  oppressed 
times.  But  then  there  occurred  with  the  Greek  age,  munifi'stly 
enough  for  all  the  arts  of  the  Muses,  and  especially  for  music 
a  great  revolution  ;   new,  purely   (Jrei-k    musical   instruments 


332  APPENDIX. 

were  customary,  as  the  Book  of  Daniel  shows,  and  new  modes  of 
singing  and  playing  might  easily  obscure  the  more  exact 
knowledge  of  the  more  ancient.  In  fact,  the  helpless  ignorance 
with  which  the  LXX  neglect  and  erroneously  translate  many 
of  the  musical  artistic  expressions  and  words  of  the  Old  Testa- 
ment, may  sufficiently  prove  that  in  the  Gi-eek  period  the  old 
musical  words  and  ideas  passed  away,  and  therewith  also  the 
music  itself  was  entirely  changed  ;  and  the  other  ancient  trans- 
lators hardly  know  how  to  deal  with  the  subject.  A  certain 
and  simply  ancient  mode  of  singing  was  retained  indeed  in  the 
synagogues,  and  through  those  in  the  ancient  church ;  *  but  a 
closer  investigation  is  first  required  as  to  whether  actually 
more  than  a  slight  uniform  remainder  from  the  full  real 
substance  of  that  ancient  music  was  retained  by  the  early 
Christian  Church,  whether  even  of  that  great  variety  of  ancient 
tunes  which  the  scattered  words  retained  in  the  Old  Testament 
attest,  and  of  the  distinction  of  particular  ones,  any  reminiscence 
or  other  trace  has  survived.  That  accentuation  which  the 
Massoretes  made  regular  in  the  three  great  poetical  books^ 
may  have  arisen  from  this  tradition  of  the  synagogues;  but 
in  the  first  place,  it  prescribes  the  same  simple  mode  of  singing, 
as  if  a  proverb  of  Solomon^s  were  to  be  sung  just  as  a  psalm  ; 
and,  secondly, — and  this  is  connected  with  the  foregoing, — it 
has  manifestly  no  further  clear  recollection  of  the  different  old 
melodies,  the  traces  of  which  we  shall  soon  see  more  closely ; 
without  taking  into  account  that  it  subjects  also  all  prosaic 
sentences  and  words  not  originally  belonging  to  the  song  within 
the  three  books  of  Psalms,  Proverbs,  and  Job  to  the  same  law, 
and  only  excepts  from  this  the  long  prose  narratives  at  the 
beginning  and  end  of  the  Book  of  Job. 

Hence  it  might  be  conjectured  that  the  comparison  of 
the  music  of  the  other  nearly  related  peoples,  or  those  that 
had  once  come  into  contact  with  the  Hebrews,  must  here  be  of 

*  Comp.  Augusti's  Handbuch  der  Christl.  Arehdologie,  Vol.  II.,  PP-  58,  107  gqq. 


APPENDIX.  333 

mucli  advantage.  But  on  the  side  of  the  ancient  Egyptians  , 
and  Assyrians  the  figured  representations  of  musical  matters 
on  their  monuments  are  our  only  sources  of  instruction."  A 
description  of  the  music  of  tho  Phoenicians  or  of  the  ancient 
Syrians  (and  such  would  be  hero  the  most  instructive)  has  not 
been  retained.  Of  the  Muslim  we  possess  indeed  very  many 
musical  writings;  but  the  Arabic  music,  as  it  existed  from  the 
time  of  the  Caliphs,  has  no  immediate  connexion  at  all  with  the 
ancient  Hebrew  ;  and  for  this  reason  all  these,  writings  can 
only  afford  us  a  more  remote  advantage.*  Such  musical  signs 
as  are  found  in  the  psalters  of  the  Ethiopic,  Armenian,  and 
other  early  Christians  f  is  of  very  different  character.  And 
thus  wo  are  bound  to  say  that  what  we  possess  in  the  Old 
Testament,  of  relics  of  the  Hebrew  music,  is  but  a  slight 
fragment  very  hard  to  read,  from  an  art  which  must  once  have 
highly  flourished,  but  which  already  in'  the  Talinudic  time  X 
had  become  outirel}'  unintelligible  to  posterity. 

Nevertheless  we  need  not  hesitate  to  form  for  ourselves  an 
approximately  correct  idea  of  the  style  of  the  ancient  Hebrew 


*  AVhat  is  said  in  the  book  of  Jones  and  von  Dalberg,  On  the  music  of  the  Indians 
(Erfurt.  1802),  respecting  Arabian  music,  is  very  meagre,  and  entirely  different 
from  what  is  found  in  the  Kitdb  aV  aghXni.  The  discussion  of  Viilotcau,  De 
Vetat  actuel  de  I'art  rmisical  de  VEgypte  in  the  Description  de  VEjyfte, —  Et.  mod. 
torn,  xiv.,  gives  indeed  extracts  from  Arabian  treatises  on  music,  and  an  idea  of 
the  present  musical  art  of  Egypt ;  but  these  extracts  arc  insuflicieiit,  and  the  writer 
has  no  knowledge  of  the  entirely  dirferent  musical  observations  in  the  Kit'ib  aV 
aghdni.  The  work  of  Lane  again  on  modern  Egypt  describes  only  the  external  features 
of  the  new  Arabic  music.  Under  these  circumstances  I  expressed  the  urgent  wish 
in  the  first  edition  of  this  work  that  the  old  Arabic  masic  of  which  in  this  day  wo 
have  no  ideas,  might  be  more  closely  investigated  in  original  sources.  The  edition 
of  the  Kitab  aV  aghd,ni  was  then  actually  begun  by  Kosegarten,  1840,  but  not 
continned  ;  and  as  a  connoisseur  of  music  U.  (1.  Kicscnwetter  wrote  On  the  mxuic 
of  the  Arabs  (Ixiipzig,  1842',  but  without  ceriainly  understanding  tho  Muslim 
works  from  which  he  gives  extracts,  relying  only  on  Hammer. 

t  To  the  Ethiopic  signs  I  myself  was  the  tirst  to  call  closer  attention  on  tho 
D.  M.  G.  Z.  1846,  pp.  39  sqq. 

t  Where  still  are  found  some  imlividu.al  detached  reminiscences  of  the  Timjilc- 
music  (as  M.  C'^bptt?,  v.  1,  Tan,  iii.  8,  G.  7'*D"I27,  ii.  .1  bl.  10  sq.)  but  none 
in  any  way  sufficiently  coherent  and  clear. 


334  APPENDIX. 

music,    especially  in   so    far  as  it  was    public   Temple-music. 
Every  more  exact  description  of  the   music   of  those  ancient 
times  is   indeed  wanting ;    but    many  individual  words  have 
been  preserved  which  must  have  had   a  musical  signification. 
These  are  the  short  abrupt  words  and  phrases  which  were  noted 
against  many  songs ;  we  find  them  now  attached  to  very  many 
psalms,  but  also  to  the  above  explained  (pp.  161  sqq.  Dlchter 
des  A.  B.),  song  of  King  Hizqia,  Isa.  xxxviii.,  and  to  the  piece 
Hab.  iii.,  which  was  designed  (p.  84)  for  public  occasions ;  but 
further  the  so-called  Psalms  of  Solomon  show  the  traces  of  this. 
We  perceive  from  these  instances  above  all  that  at  least  since 
the  eighth  century  before  Christ  there  was  among  the  ancient 
people  a  peculiar  musical  art  for  Temple-songs,  according  to 
which  all  such   songs  were  to  be  produced,  and  with  whose 
artistic  expression  such  songs  might   be  accompanied.     But 
how  highly  this  art  was  developed  is  sufficiently  clear  from  the 
fact  that  it  possessed  its  peculiar  expressions  which,  reduced  to 
quite  brief  verbal  signs,  yet  plainly  were  held  sufficient ;   so 
that  they  may  certainly  be  termed  the  omisical  notes  of  those 
times.     But  again,  quite  independently  of  this,  we  know  that 
in  the  Temple  from  David  and  Solomon's  times  there  existed  a 
highly  developed  school  of  Levitic  musicians  j  *  and  we  have 
every  reason  to  derive  from  it  also  our  musical  signs. — For  us, 
indeed,  these  word-signs,  because  of  their  unusual  brevity  and 
abruptness,  are  now  certainly  only  as  scattered  Sibylline  leaves 
from  the  lost  book   of  ancient   Hebrew  music ;  but  we  must 
start  with  the  explanation  of  them  so  far  as  is  possible  in  the 
present  day,  and  then  further  seek   to  ascertain  what  infor- 
mation they  yield.     For  this  purpose  the  books  of  Chronicles 
afford, us  at  the  present  day  the  most  help,  because  happily  so 
occurs  that  their  last  writer,  as  certainly  himself  a  Latin  musician, 
pays  very  close  attention  in  his  K.arratives  to  this  side  of  the 
status  and  history  of  the  ancient  people,  and  pursues  it,  with 

•  Conip.  the  Oesch  des  V.  Isr.,  III.,  pp.  315-.317  of  the  2nd  edit. 


APPENDIX.  335 

personal  and  most  lively  sympathy.*  If  we  now  apply  these 
and  all  other  means  open  to  us  at  the  present  day  to  the 
understanding  of  these  artistic  expressions,  we  can  still  glailt-o 
with  a  higher  confidence  over  much  that  is  of  considerable 
importance.  The  expressions  themselves  are  of  three-fold  kind, 
which  we  must  here  forthwith  distinguish;  but  with  reference 
to  them  the  preliminary  observation  must  be  made,  that  even 
the  position  in  which  they  are  found  inscribed  on  the  songs, 
and  which  plainly  is  not  arbitrary,  may  also  assist, to  wards  the 
recovery  of  their  correct  sense. 

1.  The  first  word — before  every  other  here  pertinent — is 
the  extremely  obscure  n???'p|?.  It  is  found  in  the  Book  of 
Psalms  always  in  the  very  first  place  in  the  superscriptiohs ;  iu 
Hab.  iii.  it  stands  at  the  end,  which,  as  has  been  made  clear, 
makes  no  important  difference ;  altogether  it  appears  fifty-four 
times.  To  understand  tlijs  singular  word,  we  must  note  above 
all  that  it  is  tolerably  often  read  with  the  addition  ^13'*333j 
Pss.  iv.,  vi.,  liv.,  Iv.,  Ixvii.,  Ixxvi. ;  Hab.  iii.  19.  For  an  addi- 
tion of  the  same  sense  ^3"';i3  ^V^  Ps.  Ixi.,  must  in  all  probability 
be  taken,  since  both  prepositions  are  conceivable.f  This  word 
comes  from  n?3,  which  signifies  properly  pure,  complete,  then 
transferred  to  iixno,  uninterrupted,  continuous ;  from  the  notion 
of  completeness  the  meaning  in  Piel  is  derived  :  to  put  some- 
thing in  a  perfectly  good  condition,  order  something,  have  the 
oversight  of  something ;  according  to  this  meaning  it  is  con- 
nected immediately  with  by,  over,  but  may  very  well  be  also 
connected,  still  more  briefly,  like  all  verbs  of  ruling,  leading, 
with  "?  {Lchrb.  §  217/.)  But  according  to  historical  usage 
this  word  is  used  in  a  remarkable  manner  only  of  that  ordering 
and  conduct  which  is  entrusted  to  the  LevitcsjJ  in  this  sense 

*  Comp.  the  Oesch  des  V.  Isr.,  I.,  pp.  254  sq. 

f  The  Massorcles  have  indeed  here  pointed  piy^^  in  the  sing. :  l)iit  tliis  in 
merely  one  of  the  many  proofs  that  they  were  no  longer  quite  certain  about  these 
ancient  words.     But  in  fact  many  copies  have  the  jilwr. 

I  Also  in  such  cases  as  2  Chron.  ii.  1,  17  ;  xxxiv.  12,  13,  the  words  if  more 
closely  considered  are  used  only  of  Levitic  oversight  of  workmen. 


?>X  APPENDIX. 

it  is  frequently  read  in  the  Chronicles  and  the  Book  of  Ezra. 
Therefore  '33  ^37  n^3^n  or  '33S  '3nrr  might  signify  him  ivho 
leads  the  strings  or  the  string-play,  i.e.,  the  imisic  :  but  here 
we  have  at  once  many  other  points  for  consideration. 

In  order  then  first  only  to  understand  how  the  strings  ^3^23 
might  here  be  specially  named,  we  must  more  fully  consider 
the  usage  of  all  the  instruments  among  the  ancient  people. 
And  here  it  is  above  all  certain  that  such  a  concert  of  all 
possible  instruments,  as  has  become  customary  amongst 
ourselves,  was  strange  to  all  antiquity.*  As  the  art  of 
each  playing  instrument  proceeded  originally  from  a  peculiar 
local  circle,  and  served  for  quite  special  objects,  so  among 
those  peoples  who  earliest  developed  music,  each  instrument 
was  kept  always  in  its  own  limits,  and  found  its  special 
•use.  Least  of  all,  however,  may  the  music  resounding  to 
the  Temple-songs  be  conceived  as  a  species  of  Janissaries^ 
music,  and  that  for  the  reason  that  the  singing  must  be  heard 
through,  intelligibly  and  loudly  enough,  with  the  individual 
words.  Wind  instruments,  flutes  and  others,  were  certainly 
never  employed  for  the  purpose:  they  are  too  .powerful  for 
singing ;  and  when  we  find  them  in  the  ancient  people,  they 
serve  quite  other  objects.  The  trumpet,  with  all  similar  blow- 
ing instruments,  served  for  summons,  giving  of  signals,  for 
making  announcement  and  gathering  men  together ;  and  their 
use  was  moreover  from  the  oldest  times  a  privilege  of  the  higher 
priests,t  of  which  more  is  said  in  the  body  of  the  work.  The 
flute  on  the  other  hand,  with  all  such  finer  blowing  instru- 
ments, was  greatly  preferred  at  entertainments  J  or  for  the 
accompaniment  of  trains,  ||  but  was  never  used   to  accompany 

*  t'rom  passages  only  like  1  Sam.  x.  5  ;  Ps.  cl.,  one  must  not  draw  erroneous 
inferences.  ^ 

f  Comp.  the  Alterthumer,  p.  330.  J  Isa.  v.  12. 

II  Even  festive  ones,  Isa.  xxx.  29  ;  but  not  1  Kings  i.  40,  comp.  the  Gescli.  des 
V.  Isr.,  III.,  p.  285.  Even  in  Ps.  cl.  the  flutes  for  good  reasons  are  not  mentioned. 
On  their  history  among  the  Greeks  see  Bottijjer's  Kl.  schriften  arch.  u.  Antiq^l. 
inhaltes,  I.,  pp.  1-61. 


the  Teinple-song.  Of  sfri/ang  i)istrumen{!f,  the  liand-.lruni* 
(tabret,  tambour,  timbrel),  this  most  necessary  accompaiiim(«nt 
of  the  dance,  was  used  from  the  most  ancient  times  quite  cus- 
tomarily by  female  singers  for  beating  the  time,  and  appears 
in  early  times  even  in  conjunction  with  sacred  hymns  which 
resounded  in  this  antique  fashion  :f  but  for  the  more  artistic 
Temple-song  as  the  Levites  from  David's  time  termed  it,  it 
-was  never  adopted.  Only  in  so  far  as  dancing  was  practised 
at  the  sanctuary  on  certain  occasions,  it  is  also  mentioned  in 
connexion  with  the  Teraple.J 

The  main  portion  of  the  playing  accompaniment  to  the 
Temple-song  was  certainly  formed  from  the  days  of  David  and 
Solomon  by  stringed  iiiHtrunieuts  as  the  most  fit  for  this  pur- 
pose. They  were  from  all  times  the  most  apt  with  their 
delicate  sound  to  accompany  singing  :  upon  the  perfecting 
and  diversifying  of  thera  extraordinary  pains  and  invention 
were  early  bestowed,  and  they  must  have  been  developed  so 
highly  and  in  so  many  forms  among  the  Hebrews  as  among 
other  Semites,  at  an  early  time,  that  their  art  along  with  the 
name  was  diffused  over  Asia  Minor,  and  even  among  the 
Greeks.  For  the  Temple-music  there  were  then  two  diffe- 
rent kinds  in  use,  which  we  recognize  also  in  Greek  and 
Latin  terms  :  the  "1133  Kivvpa  and  the  vll3  vd^Xa  [vavKa)  or 
nahhia,  only  that  we  do  not  more  exactly  collect  their  signifi- 
cations from  Greek  and  Latin  sources  at  the  present  day. 
That  the  two  were  very  different  is  certain  ;  and  the  distinction 
cannot  have  consisted  merely  in  the  external  form  or  only  in  the 
number  of  the  strings.^    We  may  much  more  safely  assume  that 

*  F)hl  also  historically  an  archaic  word. 

f   Acconlinp:  to  Ex.  xv.  20,  comp.  Judjics  xi.  .14  ;   1  Sum.  xviii.  6. 

i  Such  expres.'iions  a.s  Vs.  Ixxxi.  ."J  mu^t  inauif(\-tly  1)C  estiinnt*J  l>y  the  similar 
and  about  contcmporar)'  I's.  cxlix.  3,  and  c^i>ocia!ly  tl.  4  ;  we  then  Boe  that  ttio 
hand-tabret  stands  only  in  closest  relation  to  danciiicr.  to  wliieh  at  tlie  Temple  all 
other  indications  point.  Also  in  I's.  Ixxxvii.  7  wc  understand  by  the  cb  ,h 
most  correctly  dancers. 

§  What  Josephus,  Arch.,  vii.,  12,  3  says,  th.at  the  Kinnor  wm  tcn-slrinped,  tl  o 
Isabel  t«elvr-striiiped.  ihe  former  )>lnyed  with  a  hnnimc,  the  lattor  with  the 
VOL.  II.  -- 


338  APPENDIX. 

they  took  tlieir  name  from  the  different  materials  of  whicli  origi- 
nally their  strings  were  composed :  thus  the  Kinnor  was  originally 
made  from  hemp-strings,  the  Nabel  from  gut-strings.*  With 
this  agrees  the  fact  that  the  Kinnor  of  the  two  must  have  been 
relatively  the  older.f  and  certainly  it  was  the  inferior  and  com- 
moner instrument.  In  German  we  may  at  the  present  day  best 
designate  the  Kinnor  by  a  word  originally  quite  correspondent, 
by  Cither,  and  hence  the  Ndbel  by  harjy.  How  developed  were 
these  instruments  may  be  estimated  from  the  fact  that  the 
Nabel,  which  was  the  more  delicate  of  the  two,  is  always 
designated  as  the  ten-stringed.  J     But  not  merely  in  the  older 


fingers,  may  be  true  for  his  times,  but  little  suits  the  old  times  of  David,  when  the 
nD"'H3  (1  Sam.  xvi.  23;  xviii.  10  ;  xix.  9)  always  passed  through  the  hands 
only,  and  when  on  the  contraiy  the  Nabel  (Ps.  xxxiii.  2  ;  cxlix.  9  and  the  better 
reading  of  Ps.  xcii.  4)  was  ten-stringed.  But  still  more  it  is  a  pure  fancy  of 
Jerome  that  the  Nabel,  as  similar  to  a  v,  took  its  name  from  a  pitcher. 

*  Since  '^SD  originally  signifies  not  a  pitcher  but  a  sMn,  it  might  very  well 
also  designate  gut.  Of  ~)"l33  it  is  maintained  in  the  Lehrh.,  §  19  d,  118  a,  note, 
that,  as  derived  from  "1^33,  it  was  originally  identical  with  the  word  Kuvyaliie 
hemp,  which  is  in  Sanskrit  bkangd,  and  Persian  hand],  and  as  an  archaic  word, 
with  a  change  of  sound  elsewhere  customary,  runs  through  all  these  languages 
(Tcannaah  is  from  the  Greek)  ;  actually  ke^^or  (Syr.)  according  to  a  notice, 
denotes  hemp,  kinnoreh  (Arab.)  at  least  something  similar  ;  and  the  Ki9dpa 
(comp.  the  ^t7).)  would  then  be  another  form  of  the  same  word.  The  Kithara  is 
not  derived  from  the  Greek,  but  it  might  possibly  come  from  another  part  of 
Asia  to  the  Greeks  as  the  Kivvpa. — Hemp  could  only  be  equivalent  to  thread= 
string  ;  but  it  is  known  that  there  were  and  still  are  strings  of  flax,  hemp,  silk, 
and  cocus  ;  therefore  for  the  origin  the  first  signification  may  be  retained. 

f  The  Nabel  is  indeed  mentioned  in  1  Sam.  x.  5,  but  only  the  Kinnor  and  along 
with  it  the  tambour  were,  according  to  such  descriptions  and  modes  of  expression 
as  Gen.  iv,  21,  xxxi.  27,  1  Sara.  xvi.  16  sqq.,  the  oldest  and  most  favourite  instru- 
ments ;  the  Kinnor  is  also  later  always  much  more  frequently  named  than  the 
Nabel.  Only  where  'T'CE'  "^bs  singing-instruments  are  spoken  of,  as  Amos  vi.  5, 
1  Chron.  xvi.  42,  2  Chron.  v.  13,  must  both  be  understood.  But  in  general  it  is 
lemarkable  how  widely  the  Kinnor  was  known.  Not  only  the  Syrians  and  (accord- 
ing to  Krapf)  the  Ethioi)ians  have  it,  it  appears  even  in  the  ancient  Indian  legends 
of  the  Brahma-born  Kinnaras,  ajiji  was  transformed  in  the  mouth  of  the  Arabs 
before  Muhamnied  by  a  rudely  explicable  change  of  sound  into  cartne  (Lebid's  M., 
\.  60)  and  caran. 

1  In  Assyria  too  they  had  them,  comp.  Laynrd's  Nineveh,  IT.,  p.  412,  and  his 
Discoveries,  pp.  454  scjq.  But  also  the  Egyptiajis  had  the  t(  n-stringed  harp,  comp. 
the  fine  figure  in  Wilkinson's  Customs  awl  Manncrt.  Vol.  II.,  at  the  beginning. 


APPENDIX.  339 

narratives  of  how  Solomou  instituted  tlio  Teinple-siuging,*  hijJ 
in  the  books  of  Chronicles,  but  also  in  Ps.  Ivii.  9  (cviii.  3)  and 
in  many  later  Psalms,  thej  are  so  named  together,  that  it 
cannot  be  doubted  that  they  formed  the  basis  of  all  Tuinjjlf- 
music. 

But  along  with  them  and  in  playing  certainly  combined  with 
them,  metal  basins  (cymbals)  were  in  use,  always  in  a  pair,t 
and  struck  together  with  the  hands ;  as  we  can  perceive  plainly 
enough  from  the  indications  in  the  books  of*  Chronicles. 
They  were  thus  the  only  struck  instruments  which  were  to 
combine  with  the  string-play  :  and  we  may  conclude  from  this 
that  their  loud  clinking  sound  was  intended  not  so  much  con- 
stantly to  accompany  the  string-play  as  to  beat  the  time  at  the 
right  places.  But  these  bowls  might  well  be  of  various 
strength,  as  is  further  remarked  in  the  body  of  the  work. 

If  we  ask  then  how  these  different  instruments  were  played 
together  in  the  Temple-music,  we  cannot  indeed  ascertain  all 
the  particulars  at  the  present  day.  But  we  see  in  the  first 
place  that,  according  to  these  three  instruments,  there  must 
have  been  three  kinds  of  Levitic  musicians; J  and  this  very 
number  of  three  we  meet  with  in  many  relations.  And 
secondly,  it  is  obvious  that  the  whole,  if  it  was  desired  briefly 
to  designate  it  by  one  word,  could  only  bo  named  after  the 
predominant  element,  after  the  strings.  If  the  Temple-music 
generally  was  spoken  of,  it  was  briefly  termed  the  pluyiny- 
instruments  ;^  but  there  was  thence  formed  a  still  more  defi- 

*  1  Kings  X.  12. 

■j-  Hence  constantly  in  the  dual  C^'F)  -1!'?.  "lihou;,'h  this  form  of  the  word  is 
peculiar  to  Chronicles;  the  older  is  C^v!i^!I,  1  Sam.  vi.  5,  nn<l  hence  at  least 
poetically,  in  later  times,  Ps.  cl.  5  ;  the  word'signilics  a  tinkling  sound,  as  when 
metals  are  struck  against  one  another. 

X  The  description  most  clear  for  us  at  the  present  day  is  given  by  the  words, 

1  Chron.  xv.  16,  19-21,  28,  comp.  with  the  less-clear  xvi.  5,  32,  xiii.  8,  xxv.  1,  6, 

2  Chron.  v.  12,  xxix.  2.5,  Kzr.  iii.  10,  Neh.  xii.  27. 

§  m3''23  :  we  say  here  more  exactly  j^laying-in-olruments  but  not  flrinyt, 
because  the  strings  themselves  are  in  Hebrew  C^SP  :  for  this  word  «ignifio« 
(lomied  from  the  Syr.  menta,  comp.  Lehrh.,  §  ITCoj  hair,  and  is  so  far  less  exact 


a40  APPENDIX. 

nite  word  for  the  string -}jlay,'^  i.e.,  the  Temple-music.  The 
leaders  of  the  music  gave  with  the  striking  of  the  bowls 
the  time ;  next  to  them  in  dignity  followed  the  players  of 
the  Nabel,  and  then  only  those  on  the  Kinnor.f  —  And 
thus,  according  to  all  this,  the  name  mentioned  p.  335, 
nD^3^2  ni^*3an^  might  mean  him  ivho  leads  the  Temple- 
music;  and  as  the  verb  D^?  was  manifestly  very  frequently 
used  precisely  in  this  musical  sense,  J  the  mere  name 
n^f^pn  must  in  a  .y  case  be  shortened  from  it ;  and  this  could 
not  occasion  the  slightest  ambiguity  in  cases  where  songs 
and  hymns  only  were  spoken  of,  as  in  the  annotations  of  the 
songs  themselves.  The  difficult  point  here  is  only  that  the  "? 
before  the  expression  is  not  explained,  and  that  neither  is  one 
single  leader  of  the  Temple-music  as  an  all-significant  man 
elsewhere  spoken  of,  nor  could  we  comprehend  why  he  should 
be  here  bi'ought  into  prominence  so  entirely  alone.  Therefore 
the  word  is  most  safely  regarded  as  a  neuter  formation  ;§  to 
designate  tlie  conduct  of  the  Temple-music  in  direct  opposition 
to  the  non-Levitic  musical  performances.  A  song  which  is 
designated,  —  whether  immediately    at  the  beginning,  at  its 

than  .5(6p5at,  i.e.,  guts.;  but  for  this  reason  it  was  seldom  used  in  the  higher  style, 
and  is  found  only  in  the  song  Ps.  xlv.  9,  which  has  in  general  a  peculiar  language, 
and  in  the  quite  properly  musical  song  Ps.  el.  4.  On  the  other  hand,  ]33  as 
strengthened  and  abl)reviated  from  DD23,  and  (p.  31  Dichter  des  A.B.)  radically 
related  to  2?.23,  signifies  quite  originally  the  touching  or  playing  of  the  strings, 
and  is  also  so  worthy  consideration  from  the  fact  that  it  presents  a  purely  Hebrew 
or  even  (so  far  as  we  hitherto  know)  Israelitish  word. 

*  Tl''3''33  in  the  song  of  King  Ilizeiia,  B.  Jes.  xxxviii.  20,  and  in  the  sub- 
scription, Hiib.  iii.  19  :  this  word  is  formed  accoidiug  to  Lehrh.,  §  164c,  and 
stands  happily  by  the  concurrence  of  these  two  very  diverse  passages  so  firmly  tliat 
we  need  neither  tliinli  of  a  corrupt  reading,  nor  of  corrupt  modes  of  explanation. 
That  *>"  does  not  permit  us  to  think  of  my,  ih«  context  in  both  instances  shows  ; 
but 'the  LXX  do  not  stumble  at  the  first, — all  the  more  at  the  second  place. 

t  All  this  is  gathered  from  a  close  comparison  of  the  above  passages  of  the 
books  of  Chronicles. 

X  So  in  1  Chron.  xv.  21,  where  only  music  is  spoken  of,  and  where  the  word 
n'--3b,  tn  lead  the  music,  is  intcichauged  as  S3njnymous  with  V^^^Tlh^  to 
make  music,  ver.  19,  conip,  ver.  16,  xvi.  5  (xv.  23), 

§  A>cconiing  to  Lehrh,,  §  160  e. 


Ai'PEyDix.  841 

hend,  or  at  the  cud  as  for  prodwflon  with  the  Tin)j>Ic-7)iufir,  is' 
thereby  sufficiently  distinguished  from  otliers.     But  why  tliis 
designation  now  stands  at  the  head  only  of  particular  tluiugh 
very  numerous  Psalms,  can  only  be  considered  more  closi-ly  in 
connexion  with  all  the  inscriptions  of  the  Psalms.* 

2.  Next  to  this  phrase  there  are  a  few  others  wliicli,  obscure 
as  each  is  in  itself,  must  yet  have  a  common  destination.  We 
may  perceive  (1)  that  they  always  follow  after,  that  HV^.^^  or 
nr;3n  'Db^  and  that  immediately.!  If  this  jilirasc,  indeed, 
according  to  p.  335,  is  found  altogether  in  fifty-four  songs, 
these  further  words  appear  only  in  twenty-three  psalms :  but 
whatever  tlie  cause  of  this  smaller  number  (further  discussion 
of  this  will  be  found  in  the  body  of  the  Commentary  on  the 
Psalms),  it  must  in  any  case  have  a  weighty  significance  tliat, 
■where  they  appear,  they  are  ever  found  in  closest  contact  with 
the  other  phrases  as  if  introductory  to  them.  But  further 
they  are  recognizable  (2)  by  the  fact  that  they  are  al^Mva 
introduced  by  the  word  7?  after  .  .   .  . ;  if  ^f^,  Pss.  v.,  Ixxx., 


♦  That  the  sense  does  not  admit  "for  the  supcrintciideut  of  the  music,'*  a.s  if 
the  poet  destined  by  means  of  such  notice  his  song  for  |iul)lic  sin;;ing,  is  cerinin : 
no  poet  could  express  himself  so  foolishly  ;  and  plainly  enough  all  sucli  inscrip- 
tions point  rather  to  the  fact  that  the  songs  furnished  witb  llicm  were  actually 
once  set  to  music  for  the  Templc-biugiug. — Still  moie  erroneous  are  other  aucit-ut 
and  modem  conjectures  on  the  word.  Noteworthy  only  is  the  constant  translation 
by  t(C  rti  TtXog  ;  but  this  seems  to  be  entirely  as  obscure  and  unsuitalile.  But 
throu'i-hout  it  is  inconceivable  that  the  translator  should  have  exchanged  the  word 
with  the  well-known  11^2*^:  this  wouhl  lie  a  very  clumsy  exchnnge;  and 
besides,  it  is  not  tic  rsAof,  as  is  so  often  given  for  tiiis,  but  n'f  t6  rt.\<>c ;  and  the 
translator  would  not  have  been  able  to  make  anything  o(  a  Jor  ever.  It  the  wonU 
mean  in  his  sense  as  much  as  for  consecraHon  (like  rtXin'/i,  they  |)erhaps  contain 
further  a  leminiscencc  of  the  original  and  correct  tense  of  the  expression,  f»»r  by 
the  consecration  can  only  be  understood  the  sacnHcial  coii.«ecration  or  the  myKtt'ii.iu 
which  might  be  sought  also  in  the  sacred  'rcmple-soiig.  Where  n3'"-3-  oS 
'33  ^V  (l^s-  Ixi.)  follows,  the  LXX  render  tl<:  tv  rtX..i-  iv  i'/ii'.Mc,  which  ugrcci 
with  this  sense;  and  that  they  do  not  otherwise  understand  the  worils  attactid  to 
Fs.  Ixi..  likewise  well  agrees  with  what  was  shown  aljove,  p.  3.35. 

t  The  single  exception  in  the  case  of  I's.  xlvi.  ran  signify  nothing  ;  the  word* 
must  here  be  transposed  by  an  old  copyist:  and  the  possibility  of  this  h;  pe:ii»  m 
the  course  of  the  Commentary. 


342  APPENDIX. 

is  interchangeable  with  this,  this  is  readily  explained  ;*  if  once, 
Ps.  xxxix.,  the  "r'  stands  for  this,  it  may  be  merely  an  abbre- 
viation ;  and  if  the  preposition  is  entirely  wanting  with  one  of 
these  phrasesj  this  may  be  only  from  an  accidental  cause.  But 
an  essential  feature  in  them  is  (3)  the  fact  that  they  very 
strongly  change  without  a  cause  of  this  being  observable  in 
their  sense ;  and  this  both  among  one  another  and  individually 
in  themselves.  Each  of  the  twenty- three  psalms  has  only  one 
such  phrase  in  its  superscription;  but  altogether  there  are 
only  twelve,  or  rather, — as  two  of  these  probably  ran  only 
somewhat  more  briefly  than  other  two, — only  ten ;  and  of 
these  two  are  found  four  times,  two  others  three  times,  three 
others  twice,  three  only  once.  That  all  these  phrases  in  general 
have  significance  only  for  the  playing,  is  indeed  quite  clear 
from  the  connexion  in  which  they  are  found :  and  the  same  is 
confirmed  not  less  by  the  fact  that  at  least  two  of  them  recur 
in  the  narrative  of  the  Chronicles,  I.  xv.  20,  21,  in  such  a  way 
that  they  can  only  be  referred  to  musical  directions.  But  their 
more  exact  meaning  must  have  been  very  early  lost,  so  that  in 
ancient  and  modern  times  very  different  conjectures  have  been 
put  forth  with  regard  to  them.  Already  the  LXX  were  here 
in  the  translation  of  the  Psalter  devoid  of  any  exactor  know- 
ledge, and  so  give  themselves  up  to  the  strangest  conjectures, 
without  even  so  much  as  assuming  that  the  phrases  must  have 
a  musical  sense ;  in  the  Chronicles  they  proceed  at  least  so  far 
more  securely  that  they  retain  the  words  merely  according  to 
their  Hebrew  sound,  either  as  unintelligible  or  as  art-expres- 
sions.f  We  must  here,  however,  above  all  maintain  that  only 
three  of  these  ten  phrases  give  a  sense  in  anywise  intelligible 
for  jtself,  the  other  seven  may  be  abbreviated  only  from  the 
beginning  or  otherwise  noteworthy  sound  of  songs. 

As  regards  the  first  three  which  were  here  placed  together. 


*  From  Lehrh.,  §  217  t. 

t  In  the  Tsalter  the  LXX  render  at  least  the  nbn^  merely  bv  ^laiXiB 


Al'tE>iDlX.  343 

it  is  immediately  further  remarkable,  that  twu  of  them  are  . 
feminine  words  of  reference,  aud  therefore  j)laiuly  jxjint  to 
something  similar  in  sense ;  n-nan  bv^  according  to '  the 
Gathceic,  Pss.  viii.,  Ixxxi.,  Ixxxiv.,  aud  n^y^^'n  bv^  uccvrding 
to  the  eight,  Pss.  vi.,  xii.,  1  Chron.  xv.  21.  If  wu  now  thiuk 
(as  on  all  grounds  is  alone  probable,  see  the  Comm.)  that 
tunes  are  meant,  these  expressions  are  clear;  from  the  City  of 
Gath,  by  wliich  always  the  most  renowued  cf  this  name,  the 
Philistine,  is  understood,  a  tune  might  travel  to.  the  people  of 
Israel,  and  it  may  very  well  have  found  a  home  in  Israel  by 
David^s  means.*  But  by  the  eight  we  best  conceive  the  eight 
in  a  definite  number  and  series  of  tunes ;  for  of  our  musical 
octave  one  could  only  think  in  jest. — The  third  phase  I'lri^"'!'  bv^ 
Pss.  Ixii.,  Ixxvii.,  or  more  shortly  l'''"I^T'?,  Ps.  xxxix.,  after 
Jeduth{iii,-\  may  then  likewise  designate  a  tune  as  at  first  intro- 
duced by  Jediithiin  and- much  used,  for  we  know  that  he  was  a 
very  famous  old  music-master  from  the  first  times  of  the 
Temple.J 

With  reference  to  tlie  remaining  seven  phrases,  (1)  It  is 
somewhat  doubtful  only  in  the  case  of  one  of  them  whether  it 
should  be  reckoned  as  bclouging  to  the  style  of  the  preceding 
tbree  or  not.  This  is  the  jihrase  '"nsby  ^37  as  iu  Ps.  xlvi. 
and  1  Chron.  xv.  20,  it  is  punctuated  as  if  it  signified  according 
to  maidens  :  one  might  find  therein  desiguated  a  melody  like 


*  Gesch.  des  V.  Isr.,  III.,  p.  183.  The  LXX  wilh  their  inrip  ruv  \tjvwv  con- 
jectured rr^nSn.  The  bV  ihey  undtTstaiid  in  all  (licsc  i>hra.ses  as  v:rip,  i.e., 
they  explain  it  of  the  contents  of  the  subjects  of  the  songs. 

t  That  "b  in  such  cases  may  denote,  more  weakly  than  7!?,  nhout  the  same 
thing,  is  clear  from  Lehrb.,  §  217  ci. 

J  bee  on  this  the  discussion  on  the  inscriptions  of  the  Psalter.  Since  from  this 
resulis  that  the  name  Jediiihiin  may  be  interchanged  wiih  Aethan,  it  might  bo 
suppoted,  according  to  I's.  Ixxxix.  1,  that  he  intended  in  I's.  xxxix.  to  indicate 
the  poet  or  singer  himself;  the  hXX  suggest  this  meanwhile  by  their  translation 
ry  'li'tGouv,  while  they,  I'ss.  Ixii.,  Ixxvii.  give  vTr^,  'Ic'iOotW'  which  i.-*  certiiinly 
not  clearer.  But  the  baselessness  of  such  an  assumption  is  clear  from  the  whole 
style  of  the  superscription  of  these  three  psalms,  as  is  sl.own  in  the  cn>c  of  the 
Book  of  I'salms. 


314 


APPENDIX. 


one  in  maiden-wise  {nach  jung.fern-wcise) ,  or  as  the  Greek 
TrapOepia*  and  then  the  phrase  would  immediately  belong 
to  the  style  of  the  three  preceding.  But  the  phrase  ^?^  ^^^ 
'•?>  Ps.  ix.,f  is  plainly  only  its  proper  longer  expression,  so 
that  its  literal  meaning  may  be  most  securely  defined  by  this, 
while  it  is  readily  explained  how  the  ^3?  might  fall  away  before 
it,  whether  merely  from  an  error  in  writing,  or  because  some 
disliked  saying  "vS?  bv  where  the  first  did  not  appear  tho- 
roughly necessary.  As  now  ]??  i"!-")^  ^27^  Ps.  ix,  is  punctuated, 
the  words  do  not  give  the  slightest  sense  :  but  in  many  copies 
the  two  first  words  are  blended  into  one.  If  now  this  i^^al'3 
is  expressed,  this  formed  like  j'^^"lV-  (Lehrh.  §,165  6)  may  very 
well,  interchangably  with  C"')2^7^,^  signify  youth  or  rather 
youthful  strength;  and  the  full  expression  the  son  has  youthful 
strength  would  only,  as  an  abrupt  beginning  possibly  of  an  old 
popular  song  [v  oiks -lied),  yield  sense.  In  this  case  it  would 
therefore  belong  to  the  following  series  of  these  phrases ;  but 
that  a  song  or  tune  may  be  designated  by  the  first  words  of 
famous  old  songs,  possibly  also  popular  songs,  is  self-intelli- 
gible.    We  have  now 

2.  A  quite  similar  case  of  abbreviation  in   D''?tt,''t:7^  Pgs.  xlv. 

Ixiv.,  with  which  nr^v  :2^^ww  bs  Ps.  ixxx.  and  nni?  ]^^W  \i 
Ps.  Ix.,  interchange.  Obscure  as  are  all  these  words  in  them- 
selves, they  become  readily  plain  so  soon  as  we  assume  as  the 
full  phrase  out  of  which  they  may  have  originated  a  short 
sentence  like  ~^T??  tl"^2t27")ti72;  this  would  signify  as  lilies,  i.e.,  pure 
is  the  Reaelation,  would  thus  express  nearly  the  same  that  we 


*  Comp.  ('.  C).  MuUer's  Gcsch.  der  Oriech  ,  Lit.  I.,  p.  351. 

t  ri-1?D  b^,  Ps.  xlviii.  15  might  therefore  be  also  brought  to  this  place,  as  if 
this  sfnoci  only  once  (as  in  Hab.  iii.  19)  at  the  end  of  the  psahn,  instead  of  in  the 
superscription.  Actually  many  comes  unite  it  in  one  word  moVs?,  according 
to  which — especially  considering  the  otherwise  fixed  and  great  resemblance  of 
Ps.  xlvi.  and  Ps.  xlviii.  -it  might  apppar  to  be  quite  identical  with  m^bl?. 
But  nevertheless  the  vP  before  it  might  easily  be  wanting,  but  not  the  n!s2)12b  ; 
and  in  liiat  |)assagc,  Ps.  xlviii.  15,  must  rather^  a  word  necossarily  staiul  which 
c(aiiiilcl(.>  ihc  vcrse-mcuiber. 


APPEND  IX.  315 

read  in  Ps.  xix.  8,  0,  Lut  certainly  would  alliulo  to  an  ancicnu 
holy  song;  we  might  assume  a  song  from  Moses'  time,  for  to 
this  leads  the  use  of  the  word  miV*  not  less  than  the'  raro 
fresh  image  of  the  lilies  and  the  childlike  joy  in  the  confidence 
of  the  true  word  of  God.  But  if  the  words  were  once  a 
designation  of  a  tune,  one  can  readily  understand  that  after 
the  ^5?  the  particle  '?  fell  away. — To  ancient  sacred  hymns 
the  two  following  also- lead  : 

3.  nnipijl  /S^  Pss.  lyii. — lix.,  Ixxv. :  this  can  only  signify  : 
JDestroy  not !  and  may  be  borrowed  from  the  beginning  of 
an  old  penitential  song  of  the  community  which  began  some- 
what as  follows :  JDestroy  not,  0  God,  Thy  people !  Before 
this  pure  indicative  expression  the  particle  of  protasis  '? 
could  in  no  way  be  used,  and  might  fall  away  because  its  sense 
in  such  a  connexion  is  readily  understood  of  itself  by  the 
resemblance  of  the  other  phrases. — The  phrase, 

4.  nb  np  bv,  after  sichiess  .  .  .  Pss.  liii.,  Ixxxviii., 
is  explained  without  difficulty  if  an  ancient  similar  poniti-ntial 
song  began  with  some  such  words  as  ^^lO  ^^V  '"'.jHO, 
the  sickness  of  Thy  people  mayest  Thou  heal !  quite  after  the  old 
belief,  Ex.  xv.  25. — On  the  other  hand,  the  two  following 
phrases  may  again  be  borrowed  from  old  popular  songs  : 

5.  "^ni^n  nSs  by,  after  Uind  of  the' dawn,  Ps.  xxii.  : 
an  old  popular  song  might  possibly  thus  begin :  Thou  hind  of 
the  daun,  thou  so  early  wakeful  hind,  uhat  scared  thee  vp  ? 
It  would  tlnis  be  very  similar  to  the  following  : 

6.  C'jTni  cbs  nav  br,  aftn-  Dove  of  dumbness,  i.e.,  dumb 
dove  of  the  distant  ones,  Ps.  Ivi.  :  a  popular  song  might  begin 
with  such  words  as  Tho^i  dumb  dove  (f  the  distant  ones  [i.e., 
of  the  men  dwelling  afar,  Ps.  Ixv.  (3),  what  tellcst  thou  us  from 
the  distance  ?  with  allusion  to  the  certainly  ancient  use  of 
carrier-doves  in  those  parts.     Wo  listen  hero  to  archaic  words 

d  living  pictures  somewhat  of  the  .same  kind  as  have  bi 


ai 


)i'on 


*  Corap.  the  AUcrlh.,  i>.  1  la.  -'nd  edit. 


34:6  APPENDIX. 

retained  in  Ps.  Ixviii.  14^  from  such  times;  as  indeed  it  is 
generally  very  remarkable  that  on  this  path  such  entirely 
abrupt  fragments^ — but  nevertheless  readily  to  be  referred 
again  to  their  original  life, — of  early  Hebrew  songs,  both  of 
popular  and  sacred  poetry,  have  been  preserved. — Most  obscure 
for  us  at  the  present  day  is 

7,  only  ri"*)7^  n^n'Vi^^  Ps.  v. :  this  word  cannot  in  any 
way  be  explained  from  Hebrew  as  elsewhere  known,  because  it 
nowhere  else  appears,  and  yet  might  have  its  mere  sound  by 
very  different  derivations.  Meanwhile  it  must  be  admitted 
that  it  may  belong  to  the  great  number  of  Hebrew  words 
otherwise  lost  to  us,  and  merely  because  it  ha,s  come  down  to 
us  in  so  entirely  abrupt  a  form  remains  hitherto  difficult  for  us 
to  understand.  If  it  arose  from  an  old  copyist  error,  it  might 
be  supposed  that  it  was  corrupted  from  the  above  nbnX3,  the 
fourth  in  the  series ;  and  in  any  case  the  hitherto  obscure 
sense  of  this  solitary  word  does  not  affect  the  clearness  of  all 
the  others  here  explained. 

For  to  all  the  above  must  be  added  the  fact  that  the  fuller 
compass  of  all  those  phrases  is  preserved  at  least  once  in 
Ps.  Ixxxviii.  1,  for  it  here  runs  ri"l23?7  '^  737^  to  be  sung  after 
Machaldth.  If,  therefore,  so  far  from  the  pure  consideration  of 
the  words  the  result  was  obtained  that  all  these  nine  or  ten 
phrases  are  intended  to  define  the  mode  of  singing  or  tune  of 
the  particular  song,  this  is  entirely  confirmed  by  this  passage, 
where  for  once  its  original  and  fuller  compass  has  been  pre- 
served. Again,  it  can  be  no  difficulty  that  in  the  place  where 
manifestly  enough  abbreviation  is  ever  further  extended,  the 
full  phrase  is  now  retained  as  if  accidentally  only  in  one  place  : 
in  the  case  of  the  Sola  a  quite  correspondent  example  will  be 
found. 

Again,  it  cannot  be  in  the  slightest  degree  doubtful  that  all 
those  ten  phrases  are  to  be  understood  in  like  manner  and 
thus  form  something  like  a  whole.  By  this  correct  observation 
the  greater  number  of  entirely  inapt  explanations  which  have 


APtE};Dix.  :;47 

been  sought  in  ancient  and  modern  times  of  them,  falls  to  the , 
ground.     Especially  it  is  extremely  incorrect  to  conjecture  in 
any  one  of   these    expressions  the    designation  of  a    milsicul 
instrument,  as  has   often  been  done,  and  is  still  dune  in  later 
times.* 

If  we  assume,  on  the  other  band,  that  these  short  phrases 
especially  designate  the  melodies  or  tunes  of  each  song,  tlio 
eld  Hebrew  music  stands  in  so  far  in  the  best  connexion  with 
that  of  the  other  ancient  prophets.  That  a  single  tune  or 
melody  was  first  developed  in  a  single  place,  and  in  a  par- 
ticular school  of  soug,  to  its  most  perfect  form,  and  then  tlio 
best  were  collectively  used,  and  along  with  one  another,  is 
shown  most  plainly  by  the  history  of  Greek  music.  'As  then 
the  Greeks  counted  five  principal  and  fifteen  subordinate 
modes,t  as  the  Arab  musicians  distinguished  twelve  modes,  J 
just  so  in  the  ancient,  people  of  Israel  ten  to  twelve  might 
be  in  use.§  And  as  the  Greeks  added  to  their  own  ancient 
modes  the  Lydian  and  Phrygian,  David  might,  according 
to  p.  343,  domesticate  the  Gathaeic  in  Israel ;  and  if  at 
the  same  time  they  were  performed  in  a  definite  number  and 
series,  the  name  of  the  eigJd  (p.  3  i3)  is  explained. — But  cer- 
tainly the  more  exact  knowledge  and  free  use  of  them  was 


*  Nothing  is,  e.g.,  more  erroneous  than  to  sii]>po<;o  the  word  ilV^HSn^ 
Ps.  v.,  designates  the  _;?!t(es,  elsewhere  termed  mbrn:  tiiis  u.s.-iumptic.n  is  idlo 
in  itself  because  the  two  words  are  fonned  dilTcrentlv,  and  searctly  agree  in  the 
root,  and  further  idle  because  flutes  never  accompanied  the  Temple-song.  When 
the  accompaniment  of  singing  by  an  instrument  is  named,  the  particle  "2 
with  is  always  used,  both  in  poetic  and  in  common  style  ;  only  in  I's.  xcii.  4,  u  jhh  t 
once  places  in  one  of  the  two  verse-members  v3?,  after,  iicfore  the  name  of  the 
instrument,  but  merely  in  order  (p.  112,  Dichter  des  A.  B.)  to  produce  a  8li^;ht 
change  in  the  dance  of  the  members ;  in  non-poetieul  language,  therefore  in  the 
annotations  of  the  songs,  this  bV  would  never  have  been  used  in  auch  sig- 
nification. 

t  See  the  leading  passage  in  Plato's  Rep.,  iii.  9,  10,  comp.C.  O.  Miillcr's  Grirch. 
JAteraturgesch.,  I.,  pp.  275  sqq. 

X  Comp.  the  above-named  piece  of  Kiesewetter's,  pp.  3.i  fijq. 

§  It  is  remarkable  that  also  for  church  hymnology  .seven  to  eij^lit  tunes  wire 
from  ancient  times  counted  ;  comp,  Tctri's  Agcndc,  pp.  'J5  kj'I- 


348  APPENDIX. 

early  lost.  The  Chronicler  (I.,  xv.  20,  21)  names  only  two 
more  as  in  actual  use,  as  if  the  Nabel-players  used  specially 
only  one,  and  the  Kinn6r-players  another  by  preference.  And 
the  LXX  understand  nothing  less  certainly  than  these  frag- 
ments of  old  Hebrew  instrumental  art.  The  irruption  of  Greek 
art  which  (p.  331)  ensued  comparatively  early  after  Alexander, 
had  certainly  here  a  very  withering  effect,  and  completed  the 
overthrow  of  a  far  older  art,  already  from  other  causes  seized 
with  decay. 

3.  Ouly  behind  these  two  first  kinds  of  art-expressions  is 
found  the  designation  of  each  particular  song  as  either  (1) 
nbja^  or  (2)  b-'Spp,  or  (3)  cri?^,  or  (4)  1  ^2P.  That  these 
four  designations  of  a  song  stand  in  an  opposed  relation  is 
undeniable  :  the  same  song  is  always  designated  only  by  one  of 
the  four  names.  That  they  were  intended  to  distinguish  more 
definitely  the  songs  according  to  the  severally  possible  modes 
of  the  mere  delivery  was  shown  in  pp.  30-32  {Dichter  des 
A.  B.,  I.)  ;  but  this  distinction  cannot  lie  in  the  mode  or  tune, 
because,  as  shown  above,  quite  other  designations  serve  for 
this  purpose.  If  we  may  not  then  seek  the  distinction  in  the 
singing,  we  must  look  to  the  mere  playing  and  the  singing  in 
some  way  dependent  on  this :  and  here  is  certainly  shown  a 
possibly  very  definite  distinction.  For  we  see  from  the  musical 
song,  Ps.  cl.  5,  that  it  alluded  to  double  bowls  ;  clear,  with 
more  delicate  light  sound ;  and  dull,  with  duller  and  heavier 
sound  ;  a  distinction  which  was  certainly  formed  by  the 
different  metal  or  weight  of  these  bowls.  But  if  the  bowls 
gave,  according  to  the  observations  on  p.  339,  the  time 
for  playing  and  singing,  then  if  either  the  clear  only  or  only 
the  dull  were  to  be  sounded,  certainly  an  important  distinction 
in  the  effect  of  the  music  must  result;  but  perhaps  also  with 
the  clear,  bowls  the  Nabel  as  the  finer  stringed  instrument  was 
also  intended  to  resound.  Thus  four  possible  distinctions 
resulted,  coinciding  with  those  four  names:  (I)  "''QTP  would 
be  any  accompanied  song,  l)ut   in  tlie  first  instance  always  such 


A  PI' ESDI  I.  nj'j 

an  one  as  would  be  accompauied  by  the  collective  Temple-, 
music,  and  this  was  the  customary  (it  is  found  before  fifty-six 
Psalms)  ;  (2)  b'Zt^p,  the  clearer  ;  (i)  Cn^P,  the  duller.  With 
the  latter  name  are  now  found  designated  only  the  six  song.s, 
Pss.  xvi.,  Ivi. — Ix.,  beside  the  royal  son^',  Isa.  xxxviii. ;  and 
as  Pss.  Ivi. — Ix.  stand  together,  so  do  those  designated  by 
Vstt?^^  Pss.  xlii. — xlv..  Hi. — Iv.,  Ixxxviii.  sq.,  further  small 
coherent  series,  while  this  is  found  sporadically  elsewhere  only 
in  Ps.  xxxii.,  Ixxiv.,  Ixxviii.,  cxlii.  On  what  .principles  the 
musicians  thus  distinguished  these  two-sided  songs,  wo  do  not 
now  know:  it  may  have  been  a  distinction  like  that  in  the  old 
comedy  by  tibiis  paribus,  or  imjyaribus,  dextiM,  or  ttinisfris  ;* 
but  if  a  poet  once  says  sing  a  fine  son<j,  Ps.  xlvii.  8,  whih^  this 
psalm  is  designated  in  the  superscription  generally  as  ""^T^, 
the  word  is  then  applied  only  in  a  somewhat  freer  sense.  In 
all  these  three  cases  th-e  music  should  however  remain  uniform 
in  character  through  the  whole  song  with  its  beginning;  but  if 
it  was  to  change  with  the  great  strophes,  perhaps  precisely 
with  the  high  number  of  strophes,  it  was  (we  may  correctly 
further  assume)  designated  P''^'^.  This  word  designates 
the  wandering,  i.e.,  deviating  indirect  course,  if  thought, 
feeling  and  music  suddenly  change  with  the  new  strophe;  and 
actually  this  passionately  excited,  suddenly  changing,  and  as  it 
were  wandering  play  suits  also  very  well  in  sense  the  two  cases 
where  a  song  is  so  designated,  Ps.  vii.,  Ilab.  iii.  As  it  was 
customary,  further,  to  designate  each  song  also  quite  shortly 
according  to  this  its  fourfold  distinction,  these  four  names  are 
found  in  superscriptions  of  songs  also  alone,  without  the  two 
preceding  definitions  or  the  more  n--*3nb  preceding ;  this 
is  then  just  as  if  in  Greek  a  song  was  to  be  distinguished  as 
lambos  or  Dithyrambos.f 

*  Comp.  Kheinisclic's  Museum  fiir  Philohgie,  1842,  pp.  29  .•^qq.  V^SUja  itnlHn, 
by  its  etunological  signification,  bright,  clean,  tlie  exact  opjiositc  of  a  wi.nl  CHD 
which  expresses  the  obscuro.  stained. 

t   I  (I.J  not  use  thfiM'  rxHiiijilcs  at    lan.loiii  ;    Id/./S-c   is  f.rol.ubly    iin^'ing   with 


350  APPENDIX. 

This  is  the  most  probable  view  at  the  present  day  of  these 
four  designations ;  and  if  they  designate  purely  musical 
matters,  it  is  explained  also  how  the  poetic  piece,  Hab.  iii., 
might  be  designated,  by  ri'l2''2tt?  ^V  after  Dithyranihs  (that 
is,  to  be  played).  This  expression  runs  only  more  definitely 
than  if  such  a  song,  as  in  the  Psalter,  is  immediately  designated 
quite  briefly  with  one  of  the  four  musical  names.  But  like  the 
preceding  series  of  musical  art-expressions,  this  also  had 
become  entirely  obscure  to  the  LXX.  They  translate  only 
the  *^'^!^  tolerably  by  -v/raX/^o?,  but  interchange  the 
)V^W  with  it,  and  understand  the  v'^Sb^  quite  with- 
out sense  as  avvecreco'i,  i.e.,  a  song  of  understanding  or 
doctrine.  It  appears  most  strange  that  they  render  -^P'^, 
Ps.xvi.,  by  crrrfK.o'y  pap  la,  a.nd  Pss.lvi. — Ix.,  by  ek  (TT7)Xoypa<pLav; 
but  this  misunderstanding  too  may  be  satisfactorily  ex- 
plained.* 

We  may  rather  in  conclusion  justly  conjecture  that  these 
three  kinds  of  brief  observations  taken  all  together  sufficed  as 
a  o"uide  for  the  old  musicians,  and  that  fundamentally  many 
further  signs  and  hints,  as  have  become  customary  in  our 
artistic  music,  were  not  required.  Thereby  was  indicated  (1) 
that  such  a  song  was  generally  adapted  for  Temple-music,  and 
was    eai'lier  used  for  this   purpose;    (2)   after  what    mode   of 


one  (t  from  ev  one)  set  {afif^r})  i.e.,  the  simplest,  SiOvpajifioc,  that  rising  as  with 
two  doors,  Qpinfi^oQ  {triumplius')  that  with  three,  words  which  certainly  refer 
to  a  very  ancient  mode  of  Greek  music.  Also  the  M33p  in  the  B.  Daniel  is  as 
aapfivKT]  (from  rpia/i/Su/cjj),  probably  originally  Greek,  as  the  iafx^uKi]  cor- 
responds to  it. 

*  The  translator  of  the  Prophets  indeed  understood  neither  in  Hab.  iii.  nor  Isa. 
xxxviii.  9  the  musical  expressions  ;  the  translator  of  the  Psalter,  however, 
thought  certainly  to  explain  CnSp  from  D^lSp,  Isa.  xxxviii.  9,  and  thus 
pitched  upon  aTrfKoypapia,  which  w^now  recognize  best  from  the  great  examples 
in  C.  J.  Gr.,  no.  3569  c,  4310,  4379  o.  Here  we  see  didactic  poems  in  the  aljjha- 
betic  order  of  the  verses  cut  into  pillars,  which  might  be  very  aptly  termed 
arriXoypapUt.  But  this  suits  neither  the  r  lyal  song  in  the  B  Jesaja  nor  the  six 
so-called  Psalms,  and  rests  only  on  a  false  reading,,  as  is  sufficiently  showu  above. 
— Comp.  on  the  whole  the  Jahrhb.  der  B.  W.,  X.,  pp.  G5  aqq. 


APPENDIX.  HrA 

singing,  and  (3)  of  instrumentation  it  was  produced.  Had  wo, 
still  the  true  key  to  the  most  important  of  these  few  signs, 
namely  the  knowledge  of  the  kinds  of  the  old  Hebrew  tiims, 
much  would  still  become  vital  for  us  in  this  field;  but  unhappily 
this  very  knowledge  had  manifestly  been  entirely  lost  among 
the  old  translators,  and  we  cannot  now  by  any  means  discover 
conjecturally  the  origin  of  most  of  these  short  designations. 
For  certainly  all  musical  knowledge  in  the  Levites'  school  had 
been  propagated  only  by  tradition,  so  that  recollection  might 
easily  be  weakened  and  lost  under  quite  altered  conditions  and 
times.* 

Yet  there  is  found,  in  especial,  one  further  word  certainly  of 
musical  object  but  of  other  position  and  significance,  the 
famous  J^/D  which  stands,  never  at  the  beginning,  but  con- 
stantly in  the  course,  sometimes  at  the  end  of  a  song.  A 
musical  sense  it  must  surely  enough  have  for  the  reason  that 
it  never  belongs  to  the  sense  of  the  verse  or  song  (although 
the  Massoretic  accentuation  connects  it  closely  with  the  number 
against  whicb  it  is  placed),  and  is  ordinarily  found  only  in  such 
songs  as  bear  the  other  previously  explained  musical  signs. f 
The  literal  sense  of  this  sign  seems  indeed  to  bo  very  obscure, 
for  this  word  is  not  found  in  any  other  connexion  ;  but  we 
have  a  further  passage,  Ps.  ix.  1 7,  where  the  phrase  has  been 
more   fully   preserved,  and   from   which  we   must  necessjxrily 


*  Here  suitably  the  Kitlh  aV  aghdni  may  be  compared,  whicli  I  have  deeply 
investigated  in  MS.  It  .states  with  every  more  important  song  the  music  very 
exactly  and  somewhat  circumstantially  ;  but  it  scem.s  nowhere  further  to  define 
the  mode  of  singing,  except  that  it  names  tlie  first  who  sang  a  song  artistically, 
with  some  further  art  expressions,  which  only  yield  a  solution  to  those  ac<iiiainted 
with  the  matter. 

j-  We  read  nbo  from  once  to  four  times  on  the  following  forty  songs:  Psalms  iii., 
iv..  vii.,  ix.,  XX.,  xxi.,  xxiv.,  xxxii.,  xxxix.,  xliv.,  xlvi. — 1.,  Iii.,  iiv.,  Iv.,  Ivii.,  lix. — 
Ixii.,  Ixvi.— Ixviii.,  Ixxv.— Ixxvii.,  Ixxxi.— Ixxxv..  Ixxxvii.— Ixxxix.,  cxl.,  cxiiii., 
Hab.  iii.  Of  these  merely  eight  have  no  n-VSPv  at  the  beginning  or  at  fho  end, 
viz.,  xlii.,  xlix.,  1.,  Ixxxii.,  Ixxxiii.,  Ixxxvii  ,  cxiiii.  Meanwiiilc  these  bear  at  least 
the  name  "TIQTD  p.  349.  It  is  very  noteworthy  that  with  the  translation 
cin\(/a\fin  it  is  fouiiii  also  in  the  so-called  Saloraonic  Pialicr.  xvii.  31.  xviii.  lo. 


352  APPENDIX. 

start.       Here    runs    the    musical    intermediate     observation, 

The  first  of  these  two  words  signifies  accoi'ding  to  the  clear 
connexion  of  the  sense  in  one  verse,  Ps.  xcii.  4,  as  much  as  the 
artistic  play,  properly  the  meditation,  musing  and  reflection, 
music,  in  the  same  way  as  the  word  Music  is  gradually  used 
especially  of  Instrumental  Music.  ^  ^^.  is  regarded  accord- 
ing to  this  punctuation  most  safely  as  derived  from  a  substan- 
tive vD^  whence  bbo  ascend,  whence  cbp  the  scale,  which 
word  is  likewise  applied  in  the  musical  sense]  "^/D  [Lclirh. 
§216c)  is  thus  equivalent  to  to  the  height!  up!  which  in 
things  of  sound  can  only  be  equivalent  to  loud  !  plainlj  !  If 
then  the  full  phrase  runs  Music,  loud !  it  is  thereby  expressed 
from  the  other  side  that  the  singing  is  to  cease  while  the  Music 
alone  loudly  breaks  in.  Here  then  we  observe  immediately 
the  use,  indeed  the  indispensableness  of  this  sign.  For  usually 
music  accompanied  the  singing  to  all  appearance  somewhat 
softly  and  low  :  but  there  might  be  cases  where  it  was  to  break 
in  more  strongly  during  the  silence  of  the  singing,  and  this, 
according  to  all  j^receding  musical  signs,  must  be  marked  by  a 
peculiar  sign  in  the  course  of  the  song.  By  what  reasons 
indeed  the  artists  were  guided  in  particulars,  has  become  to  us 
with  the  whole  ancient  music  an  enigma,  the  solution  of  which 
can  hardly  be  expected.  Meanwhile  we  have  thus  a  tolerable 
explanation  why  the  word  almost  always  stands  only  at  the  end 
of  a  verse,*  indeed  very  often  at  the  end  of  a  strophe,  for 
unquestionably  in  such  passages  the  music  may  well  strike 
in  most  strongly;  hence  it  is  certainly  of  some  weight  in 
seeking  for  the  strophes.  Yet  from  all  this  it  is  also  clear 
how  wrong  it  would  be  to  regard  the  word  in  and  for  itself, 
as  a  sign  of  the  pause  or  of  the  end  of  a  strophe  ;  this  would 
neither  suit  the  literal  sense  of  these  two  words  nor  to  the 
passages  collectively  where  they  are  found. — For  the  rest,  pre- 

•  i\t.  tlie  end  of  a  iniddle  versr-imniibej'  it,  stHnds  in  I's.  Iv.  20,  Ivii.  4. 


APPENDIX.  rica 

cisely.this  word  in  later  antiquity  appears  lu  hnw  longest 
remained  clear,  for  the  translation  of  tlic  LXX  8id\lra\/j.a  pro- 
bably contains  a  good  reminiscence  of  the  original  sense.* 

♦  If,  that  is,  the  Greek  word  is  about  equivalent  to  intermediate  play  of  strings. 
where  the  string-play  alone  hreaks  in  ;  coinp.  on  this  rare  word  in  the  Greek 
writers  elsewhere  the  old  Lexica  and  the  passages  in  Aupnsti  :  Ha7idb.  der 
Chriitl.  Archdologie,  Th.  2,  pp.  81,  124,  who,  for  tlie  rest,  erroneously  supposes  the 
formula  Hallelujah  may  be  compared  with  Selah. — To  critiLize  other  explaiiati<iii« 
of  this  word  is  at  the  present  day  scarcely  wOrth  the  trouble. 


2:J 


Psalm 


INDEX. 

i. 

Vol.  1. 

p.  318 

Psalm    ,xxix. 

Vol.  I. 

p.    91 

ii. 

.,  147 

,,               XXX. 

,, 

,,  187 

iii. 

., 

.,141 

,,        xxsi. 

,, 

„  302 

iv. 

,, 

,,144 

,,       xxxii. 

,, 

„  136 

V. 

„ 

.,259 

„      xxxiii. 

Vol.  II. 

,,322 

vi. 

,, 

„  183 

,,      xxxiv. 

,, 

„    90 

vii. 

,, 

„    74 

,,           XXXV. 

5> 

„    50 

viii. 

,, 

„  103 

,,      xxxvi. 

Vol.  1. 

,,267 

ix. 

,, 

.,  320 

,,     xxxvii. 

J) 

,,328 

X. 

,, 

„  320 

„    xxxviii. 

Vol.  II. 

„    56 

xi. 

5) 

„    71 

,,      xxxix. 

Vol.  I. 

,,204 

xii. 

„ 

„  197 

xl. 

Vol.  II. 

„    60 

xiii. 

,, 

„  185 

xli. 

Vol.  I. 

,,191 

xiv. 

Vol.  II. 

„  143 

xlii. 

Vol.  II. 

„    23 

XV. 

Vol:  I. 

„    84 

,,         xliii. 

,, 

„    23 

xvi. 

Vol.  II. 

„    10 

xliv. 

,, 

„  227 

xvii. 

„ 

„      4 

xlv. 

Vol.  I. 

„  165 

xviii. 

Vol.  I. 

„  117 

,,          xlvi. 

,, 

,,218 

xix. 

„ 

„    'd'^ 

,,        xlvii. 

Vol.  II. 

„  212 

XX. 

,, 

,,158 

,,       xlviii. 

Vol.  I. 

„  221 

xxi. 

„     ■ 

„  160 

,,         xlix. 

Vol.  II. 

„    17 

xxii. 

Vol.  II. 

„    33 

1. 

Vol.  I. 

„  310 

xxiii. 

Vol.  I. 

,,179 

li. 

Vol.  II. 

,,    ' ' 

xxiv. 

7-10.  „ 

„    79 

,v      .     Iii- 

Vol.  I. 

„  265 

xxiv. 

1-6.   „ 

„    82 

liii. 

Vol.  II. 

„  143 

XXV. 

Vol.  II. 

,,^-90 

liv. 

Vol.  I. 

„  271 

xxvi. 

Vol.  I. 

„  296' 

Iv. 

)j 

„  252 

xxvii. 

„ 

,,174 

Ivi.- 

-Iviii.  „ 

276-289 

sxviii. 

J, 

,,300 

■         „           H-x. 

,, 

„  290 

ilm,         Ix. 

Vul.  1. 

p.  112 

Psalm      .Mvi. 

\ui.    11.        J, 

Ixi. 

„ 

„  272 

xcvu. 

„      •     Ixii. 

,, 

„  20U 

..  .    xcviii. 

Ixiii. 

,, 

„  2M- 

XtlX. 

„          Ixiv. 

,, 

„2G2 

>,               c. 

Ixv. 

,, 

»  232 

li. 

V„l.  1.     .. 

,,         Ixvi. 

1-12.  Vol.  II 

,,213 

M             tii. 

Vol.  II 

Ixvi. 

13-20.  Vol.  I 

.  „  195 

,,            ciii. 

„        Lxvii. 

Vol.  II. 

„  lO'J 

.,            civ. 

Ixviii. 

„ 

„  20U 

„             cv. 

Ixix. 

,, 

„    QG 

„            cvi. 

Ixx. 

)> 

„    65 

„          cvii. 

Ixxi. 

,, 

„    «5 

,,         cviii. 

„        Ixxii. 

Vol.  I. 

,,333 

,,           cix. 

,,       Ixxiii. 

Vol.  II. 

„12G 

ex. 

Vol.  1.     ., 

Ixxiv. 

„ 

„  230 

cxi. 

Vol.   11.       ,. 

Ixxv. 

Vol.  I. 

,,216 

cxii. 

., 

„      .  Ixxvi. 

„    ■ 

„  220 

„         cxiii. 

., 

,,      Ixxvii. 

Vol.  II. 

,,133 

,,         cxiv. 

,,     Ixxviii. 

,, 

„  255 

„          cxv. 

.. 

„       Ixxix. 

,, 

,,233 

,,         cxvi. 

„        Ixxx. 

,, 

,,235 

,,       cxvii. 

Ixxxi. 

„ 

,,264 

„      cxviii. 

,,      Ixxxii. 

,, 

,,141 

cxix. 

., 

„    Ixxxiii. 

„  252 

.,          exx. 

„     Ixxxiv. 

„    30 

cxxi. 

.. 

„      Ixxxv. 

„  250 

cxxii. 

•• 

,,     Ixxxvi. 

„  303 

cxxiii. 

M 

„    Ixxxvii. 

,, 

„  iru 

cxxiv. 

,,  Ixxxviii. 

Vol.  I. 

„  307 

,,        cxxv. 

„     Ixxxix. 

Vol.  II. 

„  242 

cxxvi. 

„            xc. 

Vol.  I. 

,,208 

.,     cxxvii. 

., 

„            xci. 

Vol.  11. 

,,215 

„    cxxviii. 

,, 

,,          xcii. 

,, 

,,188 

cxxix. 

„        xciii. 

,, 

„  lyo 

cxxx. 

.,         xciv. 

„  138 

„       I'xxxi 

., 

,,          xcv. 

,.    I'M', 

cxxxii 

:156 


5alm  cxxxiii. 

Vol.  II. 

p.  167 

Psal 

n  cxliii. 

Vol.  II. 

p.  305 

•  ,,    cxxxiv. 

,,168 

,, 

cxliv.  1-11.    „ 

„  307 

cxxxv. 

,. 

,,314 

,, 

cxliv.12 

-15.  Vol.  I 

,,154 

.,     cxxxvi. 

„  315 

, 

cxlv. 

Vol.  II. 

,,317 

..  cxxxvii. 

„  173 

, 

cxlvi. 

„*319 

,,  cxxxviii. 

,, 

„  186 

, 

cxlvii. 

,,320 

„    cxxxix. 

„  218 

cxlviii. 

,,325 

cxl.- 

-cxlii.  Vol.  I. 

cxlix. 

,,324 

p- 

240-250 

' 

cl. 

,,327 

*  Before  the 

translation  of  Ps. 

cxlvi. 

the  following  words  should 

be  supplied  : — 

"  The  three  following  songs  give  praise  and  thaiiks  to  Jahve  as 
the  true  Helper,  especially  emphasizing  the  truth  that  external 
human  power  does  not  bestow  victory.  Ps.  cxlvi.  expresses  this 
rather  as  the  feeling  of  each  individual,  with  strong  imitation  of 
Pss.  ciii.  sq.  The  short  song  unfolds  in  three  small  strophes,  of 
seven  members  each.     The  verse-division  is  manifestly  inapt,  vv- 


G.    NORMAN    AND    SON,    PRINTERS,    29,    MAIDEN    LANE,   COVtNT    GARPEN,    LONDu.V. 


Date  Due 

Mr  25  38 

J-.> 

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m  :  r^^ 

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no  9-T« 

JDN  1  5 

1^95 

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313N 

1  ^  ]QQK 

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