CLij*
International Critical Cnmnuntarg
Scriptures nf % ($li) antr
S^tstanunts.
UNDER THE EDITORSHIP OF
THE REV. SAMUEL ROLLES DRIVER, D.D., D.LiTT.,
Regius Professor of Hebrew > Oxford;
THE REV. ALFRED PLUMMER, M.A., D.D.,
Master o/ University College, Durham;
THE REV. CHARLES AUGUSTUS BRIGGS, D.D., D.LriT.,
Professor of Theological Encyclopedia and Symbolics^
Union Theological Seminary, New York.
THE INTERNATIONAL CRITICAL COMMENTARY
CRITICAL AND EXEGETICAL
COMMENTARY
ON
THE BOOK OF PSALMS
BY
CHARLES AUGUSTUS BRIGGS, D.D., D.Lirr.
PROFESSOR OF THEOLOGICAL ENCYCLOPAEDIA AND SYMBOLICS
UNION THEOLOGICAL SEMINARY, NEW YORK
AND
EMILIE GRACE BRIGGS, B.D.
(!N Two VOLUMES)
VOL, I.
EDINBURGH
T. & T. CLARK, 38 GEORGE STREET
PRINTED IN GREAT BRITAIN BY
MORRISON AND CIBB LIMITED
FOR
T & T. CLARK, EDINBURGH
NEW YORK : CHARLES SCRIBNER S SONS
MAY 16 1964
First Edition .... i 9 o6
Latest Reprint .... i 9 6o
JOHN CROSBY BROWN
AND
D. WILLIS JAMES
PRESIDENT AND VICE-PRESIDENT OF THE BOARD OF DIRECTORS
OF
THE UNION THEOLOGICAL SEMINARY
THIS WORK IS DEDICATED
IN RECOGNITION OF THEIR EMINENT SERVICES TO THEOLOGICAL
EDUCATION AND TO LIBERTY OF CHRISTIAN SCHOLAR
SHIP DURING THE THIRTY-THREE YEARS OF
THE AUTHOR S PROFESSORATE
PREFACE
THIS Commentary is the fruit of forty years of labour. In
1867, when making special studies in Berlin with Dr. Emil
Rodiger, I began a critical Commentary on the Psalms, the Ms.
of which is still in my possession. In 1872 the translation of
Moll s " Commentary on the Psalms " in Lange s Bibelwerk was
published in the series edited by Philip Schaff. I translated
and enlarged the Commentary on Pss. 1-41 51-72 with twenty-
five per cent additional matter, and edited the Introduction
with additional notes. In 1874 I began teaching as professor
of Hebrew and cognate languages in Union Theological Semi
nary, and lectured on the Psalms every year until 1890 when
I became Edward Robinson Professor of Biblical Theology, in
which position I continued to lecture on the Criticism and The
ology of the Psalter until 1904, when I was transferred to my
present chair. In the plan of the International Critical Com
mentary I undertook the volumes on the Psalms, and have
been at work upon them ever since. In addition to my work on
the theological terms of the new edition of Robinson s Gesenius
Hebrew Lexicon, BDB., I have made a complete lexicon to the
Psalter, based on a revised Hebrew text, which I hope ere long
to publish. I have spared no pains upon the text of the Psalter,
not only in the study of the Versions, but also in the detection
and elimination of the glosses in the search for the original texts
as they came from their authors. The Theology of the Psalter
has been carefully investigated ; only the limits of space pre
vent me from giving it in this volume.
I have made a careful study of the chief commentaries and
have referred to them so far as practicable in the notes, but the
most that could be done was to distribute credit to my predeces
sors in fair proportions. The amount of literature is so vast
that no other course was possible. The Commentary will show
Vlii PREFACE
that Roman Catholic Commentators have rendered valuable ser
vice which has been too often neglected by modern Protestants ;
and that the older British interpreters are the real fathers of
much of the material for which modern Germans usually receive
the credit. For more than thirty years I have given much atten
tion to Hebrew poetry. For a long time I had to battle for it
alone against unreasoning prejudice. I have lived to see a
large proportion of American scholars adopt essentially the views
which I represent. All of the Psalms have been arranged in
this Commentary in measured lines, and the great majority of
them in equal strophes. Their literary character has thereby
been greatly improved and their historical propriety become
more evident. The translations are based on the English offi
cial Versions, but whenever important I have not hesitated to
forsake them in order to conform to that original which I have
determined by the principles of textual criticism. I have not
attempted to give a Version for public or private use, but simply
one to set forth the original text as I have determined it.
A public Version, in my opinion, should be less pedantic and
literal than the Revised Version, and not so slavish in its adhe
rence to the Massoretic text. In this respect the older Versions,
especially the Version of the Book of Common Prayer, is to be
preferred ; for while it is less accurate than the later Versions,
it preserves many readings of the Greek and Vulgate Versions
which later English Versions unwisely rejected, and it is con
cerned to give the sense of the original in rhythmical devotional
language well suited to the character of a book of prayer and
praise.
The results which have been reached in Textual Criticism,
Higher Criticism, Hebrew Poetry, Historical Criticism, Biblical
Theology, and Interpretation of the Psalter have not been stated
without long and careful consideration. If I could spend more
years in preparation, doubtless I would do much better work.
But there is a limit to all things, and I cannot longer withhold
my Commentary from the press. Whatever is true and sound
in this work will endure, whatever is mistaken and unsound will
soon be detected and will perish. I would not have it otherwise.
The Psalms are among the most wonderful products of human
PREFACE IX
genius. No other writings but the Gospels can compare with
them in grandeur and importance. The Gospels are greater
because they set forth the life and character of our Lord and
Saviour. The Psalter expresses the religious experience of a
devout people through centuries of communion with God.
I cannot explain either Gospels or Psalms except as Books of
God, as products of human religious experience, inspired and
guided by the Divine Spirit.
I could not have completed these volumes without the help
of my daughter, Emilie Grace Briggs, B.D., who has laboured
with me on the Hebrew Lexicon and in the preparation of this
Commentary. It is simple justice to add her name to mine on
the title-page. I have dedicated these volumes to John Crosby
Brown, Esq., and D. Willis James, Esq., who have for more
than the thirty-three years of my professorship served Union
Seminary on its Board of Directors. Their services to Theolog
ical Education and especially to the liberty of theological scholar
ship cannot be too highly estimated.
C. A. BRIGGS.
CONTENTS
ABBREVIATIONS X1U
INTRODUCTION TO THE BOOK OF PSALMS . . . xix
I. The Names of the Book of Psalms xix
A. THE TEXT
2. The Text of Hebrew Mss xxii
3. The Massora xxiii
4. Printed Editions xxiv
5. The Septuagint xxv
6. Other Greek Versions xxix
7. The Syriac Peshitto xxx
8. Version of Jerome -^xi
9. The Targum xxxii
10. The Original Text xxxiii
n. Psalms with Double Texts xxxiv
12. Poetry of the Psalter xxxiv
13. Psalms Divided xlviii
14. Psalms Composite . xlix
15. Textual Glosses . xlix
16. Textual Errors . . li
17. Editorial Glosses . lii
B. HIGHER CRITICISM
1 8. Ancient Jewish Opinions of the Psalms ... . liv
19. References in the New Testament .... . Iv
20. Traditions in the Church . Ivi
21. Opinions of Times of the Reformation ..... Ivi
22. Modern Critical Theories . Ivii
23. Higher Criticism of the Psalms . Ivii
24. Ancient Songs . lix
25. The Miktamim lx
xi
Xll
CONTENTS
D. INTERPRETATION
47. Of Jesus and His Apostles
48. Of the Catholic and Greek Fathers
49. Of the Latin Fathers ....
50. Of the Middle Ages ....
51. Of Mediaeval Jewish Scholars
52. Of the Period of the Reformation
53. Of the Seventeenth Century
54. Of the Eighteenth Century ....
55. Of the Nineteenth Century .
56. English Versions
26. The Maskilim m PA
27. Psalter of David ^..
28. Psalter of the Korahites ..... j
29. Psalter of Asaph lxyi
30. Pseudonyms ..... i
31. The Mizmorim ,
32. Psalter of the Elohist lxix
33. Psalter of the Director ]xxii
34. Musical Directions ...... j xxv
35- The HIM, ... . . Jvm
36. The Pilgrim Psalter lxxix
37- Orphan Psalms lxxx
38. The Final Psalter Jxxxi
39. Liturgical Assignments ^ lxxxii
40. Doxologies ixxx ...
41. Selah .
Ixxxiv
42. Numbering of Psalms and Books .... Ixxxviii
43. Evolution of the Psalter .... . Ixxxix
C. CANON ICITY
44. Canonical Recognition of the Psalter
45. Religious Contents of the Psalter
46. Objections to Canonicity Answered
COMMENTARY. Pss. I-L
xcni
xciv
xcvii
ci
cii
civ
cv
cv
cvi
cvii
cvii
cviii
cix
1-422
ABBREVIATIONS.
I. TEXTS AND VERSIONS.
& = The Psalter of Asaph.
Aid = Aldine text of .
Aq. = Version of Aquila.
AV. = Authorized Version.
BD. = Baer & Delitzsch, Heb. text.
Chr. = The Chronicler, author of
Comp.
Ch. Ezr. Ne.
Complutensian text.
IB = The Psalter of David.
D. = The Deuteronomist in Dt.,in
other books Deuteronomic
author or Redactor.
BE = The Psalter of the Director.
3E = The Elohistic Psalter.
EV S . = English Versions.
E. = Ephraemitic sources of Hex
ateuch.
= Greek Septuagint Version.
< B = The Vatican text of Swete.
6 ; =
The Alexandrine text.
The Sinaitic text.
= Psalterium Graeco-Latinum
Veronense.
Psalterium Turicense.
= Fragmenta papyrocea Lon-
donensia.
= Leipziger Papyrusfragmente.
|^ = Hebrew consonantal text.
H. = Code of Holiness of the
Hexateuch.
HP. = Texts of Holmes and Parsons.
Hex. = The Hexateuch.
3 = Latin Version of Jerome.
J. = Judaic sources of the Hexa
teuch.
JPSV. = Jewish Publication Society
Version.
t The Korahite Psalter.
Kt. = K e thib, the Hebrew te>:t as
written.
IL = Old Latin Version.
H = The Psalter of the Mizmorim.
Mas. = Masora.
MT. = The Massoretic pointed text
NT. = The New Testament.
OT. = The Old Testament.
P. = The priestly sources of the
Hexateuch.
PBV. = Version of the Book of Com
mon Prayer,
Qr. = Q e re, the Hebrew text as
read.
XIV
ABBREVIATIONS
R. = The Redactor, or editor.
RV. = The Revised Version.
RV. m = The margin of the Revised
Version.
J5 = The Syriac Peshitto Version.
S = The Version of Symmachus.
QL =The Targum or Aramaic
Version.
U = The Vulgate Version.
Vrss. = Versions, usually ancient.
WL. =The Wisdom Literature
of the OT.
9 = The Version of Theodotian.
\ff = The Psalter in its present
form.
II. BOOKS OF THE OLD AND NEW TESTAMENTS.
Am.
= Amos.
Jb.
= Job.
Je.
= Jeremiah.
BS.
= Ecclesiasticus of Ben Sira.
Jn.
= John.
Jo.
= Joel.
I, 2Ch.
= I, 2 Chronicles.
Jon.
= Jonah.
Col.
= Colossians.
Jos.
= Joshua.
i, 2 Cor.
= I, 2 Corinthians.
Ju.
= Judges.
Ct
= Canticles = The Song of
Songs.
I, 2K.
= I, 2 Kings.
Dn.
= Daniel.
La.
= Lamentations.
Dt
= Deuteronomy.
Lk.
Lv.
= Luke.
= Leviticus.
EC.
= Ecclesiastes.
Mai.
Malachi.
Eph.
Est.
= Ephesians.
= Esther.
i, 2 Mac.
Mi.
= i, 2 Maccabees.
= Micah.
Ex.
= Exodus.
Mk.
= Mark.
Ez.
Ezr.
= Ezekiel.
= Ezra.
Mt.
= Matthew.
Na.
= Nahum.
Gal.
= Galatians.
Ne.
= Nehemiah.
Gn.
= Genesis.
Nu.
= Numbers.
Hb.
= Habakkuk.
Ob.
= Obadiah.
lleb.
Hg.
= Hebrews.
= Haggai.
Phil.
Pr.
= Philippians.
= Proverbs.
Ho.
= Hosea.
Ps.
= Psalms.
Is.
= early parts of Isaiah.
Rev.
= Revelation.
IS.*
= exilic parts of Isaiah,
Rom.
= Romans.
Is.*
= postexilic parts of Isaiah.
Ru.
= Ruth.
[,2S.
AUTHORS AND WRITINGS
= I, 2 Samuel.
XV
[, 2 Thes. = i, 2 Thessalonians.
[, 2 Tim. =1,2 Timothy.
Zc. = Zechariah.
Zp. = Zephaniah.
Wisd. = Wisdom of Solomon.
III. AUTHORS AND WRITINGS.
AE.
= Aben Ezra.
DB.
Ains.
= Ainsworth.
Aug.
= Augustine.
De.
De R.
Ba.
= F. Baethgen.
De W.
BDB.
= Hebrew and English
Dr.
Lexicon of the OT.,
edited by F. Brown,
Dr.
S. R. Driver, C. A.
Dr< Intr
Briggs. The editor
specially referred to is
Dru.
designated by j5DB.
Du.
F. Brown, BZ)B. S. R.
Dy.
Driver.
Bar Heb.
= Bar Hebraeus.
EB.
TTV.I-
Be.
Bi.
= G. Beer.
= G. Bickell.
Hiftr.
Eph. Syr.
Bo.
= F. Bottcher.
Ew.
Ew.8
B6.
= his Lehrb. der Heb.
Sprache.
Br.
= C. A. Briggs.
FU.
Br. MP
= Messianic Prophecy.
Br.MQ
= Messiah of the Gospels.
Genebr.
Br.MA
= Messiah of the Apostles.
Ges.
Br.SHS
- Study of Holy Scripture.
Ges.
Brt Hex
= Higher Criticism of the
Hexateuch.
Ges>
Bu.
= F. Buhl.
Gi.
Bud.
= K. Budde.
Gr.
Bux.
= Buxtorf.
Grot.
Calv.
= John Calvin.
Hengst.
Cap.
= Cappellus.
Hi.
Che.
= T. K. Cheyne.
Houb.
ChWB.
= Levy, Chald. Worter-
Hu.
buch.
Hu. Ri
Co.
= C. H. Cornill.
Hu. 8
= Hastings s Dictionary
of the Bible.
Franz Delitzsch.
= De Rossi.
= De Wette.
= S. R. Driver, Parallel
Psalter.
= Heb. Tenses.
= Introduction to Litera
ture of OT.
= Drusius.
= B. Duhm.
= J. Dyserinck.
= Encyclopaedia Biblica.
= Ehrlich.
= Ephraem Syrus.
= H. Ewald.
= his Lehrb. der Heb,.
Sprache.
= J. Fiirst.
= Genebradus.
= Gesenius, Thesaurus.
= his Heb. Gram. ed.
Kautzsch.
= his Lehrgebaude.
Ginsburg.
= Gratz.
= Grotius.
= Hengstenberg.
= F. Hitzig.
= C. F. Houbigant.
= H. Hupfeld, Psalmen.
= Psalmen i ed. Riehm.
= Psalmen* ed. Nowack.
XVI
ABBREVIATIONS
JBL.
= Journal of Biblical Lit
Ra. = Rashi.
erature.
Reu. = Ed. Reuss.
JE.
= Jewish Encyclopaedia.
Ri. = E. Riehm.
Jer.
= Jerome.
Rj.inr.ff = Riehm s Handworterbuch.
Jos.
= Fl. Josephus.
R6. = E. Rodiger.
JQR.
= Jewish Quarterly Re
Rob. = E. Robinson, Biblical Re
view.
searches.
Ros. = Rosenmiiller.
Kau.
= E. Kautzsch.
RS. = W. Robertson Smith.
Kenn.
= B. Kennicott.
Ki.
= Daniel Kimchi (Qam-
Siev. = E. Sievers.
chi).
Sm. R. Smend.
Kirk.
= A. F. Kirkpatrick.
SS. = Siegfried and Stade, Heb.
K6.
= F. E. Konig.
Worterbuch.
Kue.
= A. Kuenen.
Sta. = B. Stade.
Lag.
= P. de Lagarde.
Talm. - The Talmud.
Lag.
= his Bildung der No-
Tisch. = C. Tischendorf.
mina.
Tr. Tristram, Natural History of
Luz.
= S. D. Luzzato.
the Bible.
Mich.
= J. D. Michaelis.
We. = J. Wellhausen.
Mish.
= The Mishna.
We. 5r = his Skizzen und Vorarbeiten.
NHWB.
Levy, Neuhebr. War-
ZAW. - Zeitschrift f. alttest. Wis-
terbuch.
senschaft.
ZMG. = Z. d. deutsch. Morgenland.
Ols.
= J. Olshausen.
Gesellschaft.
ZPV. = Z. d. deutsch. Pal. Vereins.
Pe.
= J. J. S. Perowne.
IV. GENERAL, ESPECIALLY GRAMMATICAL.
abr.
= abbreviation.
a.X. = aTraf \ey6/jievov, word or phr
abs.
= absolute.
used once.
abstr.
= abstract.
al. = et aliter, and elsw.
ace.
= accusative.
alw. = always.
ace. cog.
= cognate uc.
antith. anthesis, antithetical.
ace. pers.
= ace. of person.
apod. = apodosis.
ace. rei
= ace. of thing.
Ar. = Arabic.
ace. to
= according to.
Aram. = Aramaic.
act.
= active.
art. = article.
adj.
= adjective.
As. = Assyrian.
adv.
= adverb.
GENERAL, ESPECIALLY GRAMMATICAL
XV11
Bab.
= Babylonian.
impf.
= imperfect.
B. Aram.
= Biblical Aramaic.
imv.
imperative.
indef.
= indefinite.
c.
= circa, about ; also cum,
inf.
= infinitive.
with.
i. P .
= in pause.
caus.
= causative
M
. = id quod, the same with.
cf.
= confer, compare.
intrans.
-- intransitive.
cod., codd.
= codex, codices.
cog.
= cognate.
juss.
= jussive.
coll.
= collective.
comm.
= commentaries.
lit.
= literal, literally.
comp.
= compare.
loc.
= local, locality.
concr.
= concrete.
conj.
= conjunction.
m.
= masculine.
consec.
= consecutive.
metaph.
= metaphor, metaphorical.
contr.
= contract, contracted.
ning.
= meaning.
cstr.
= construct.
mpl.
= masculine plural.
ms.
= masculine singular.
d.f.
= dagesh forte.
def.
= defective.
n.
= noun.
del.
= dele, strike out.
n. p.
= proper name.
dittog.
= dittography.
n. pr. loc.
= proper noun of place.
dub.
= dubious, doubtful.
n. unit.
= noun of unity.
NH.
= New Hebrew.
elsw.
= elsewhere.
Niph.
= Niphal of verb.
emph.
=. emphasis, emphatic.
esp.
= especially.
obj.
= object.
Eth.
= Ethiopic.
opp.
= opposite, as opposed to
exc.
= except.
or contrasted with.
exil.
= exilic.
P-
= person.
f.
= feminine.
parall.
= parallel with.
fig.
= figurative.
part.
= particle.
fpl.
= feminine plural.
pass.
= passive.
fr.
= from.
Ft
= perfect.
freq.
= frequentative.
Ph.
= Phoenician.
fs.
= feminine singular.
phr.
= phrase.
Pi.
= Piel of verb.
gent.
= gentilic.
P l.
= plural.
gl.
= gloss, glossator.
post B.
= post Biblical.
postex.
= postexilic.
haplog.
= haplography.
pred.
= predicate.
Heb.
= Hebrew.
preex.
= preexilic.
Hiph.
= Hiphil of verb.
preg.
= pregnant.
Hithp.
= Hithpael of verb.
prep.
= preposition.
xviii
ABBREVIATIONS
prob.
= probable.
str.
= strophe.
pron.
= pronoun.
subj.
= subject.
ptc.
= participle.
subst.
= substantive.
Ptt.
= Pual of verb.
s.v.
= sub voce.
syn.
synonymous.
qu.
= question.
synth.
= synthetic.
q.v.
= quod vide.
Syr.
= Syriac.
Rf.
= refrain.
t.
= times (following a num
rd.
= read.
ber).
refl.
= reflexive.
tr.
= transfer.
rel.
= relative.
trans.
= transitive.
txt.
= text.
sf.
= suffix.
txt. err.
= textual error.
sg-
= singular.
si vera
= si vera lectio.
V.
= verse.
sim.
= simile.
V.
= vide, see.
sq.
= followed by.
vb.
= verb.
St.
= status, state, stative.
V. OTHER SIGNS.
t prefixed indicates all passages
cited.
J prefixed indicates all passages in
$ cited.
II parallel, of words or clauses chiefly
synonymous.
= equivalent, equals.
+ plus denotes that other passages
might be cited.
[ ] indicates that the form enclosed
is not in the Hebrew, so far as
known.
v /= the root, or stem.
= sign of abbreviation in Hebrew
words.
* = Yahweh.
( ) Indicates that Massoretic text
has not been followed, but
either Vrss. or conjectural
emendations.
VI. REMARKS.
Biblical passages are cited according to the verses of the Hebrew text.
Numerals raised above the line (i) after numerals designating chapters
indicate verses (Gn. 6 3 ) ; (2) after numerals designating lines of strophe
indicate measures (2 Str. 6 4 ) ; (3) after proper names refer to sections of
grammars or pages of books (Ges. 42 ).
Proper names usually refer to works upon the Psalter given in the History
of Interpretation.
In notes numbers in italics (Ps. / 2 ) indicate passages in which the word has
been fully discussed.
INTRODUCTION.
1. The Psalter belongs to the third division of the Hebrew
Canon, entitled Hymns or Prayers, from its chief contents. The
Greek Version named it Psalms from the most frequent sub-title,
and in this has been followed by other Versions.
The Hebrew OT. consists of three divisions, the Law, the
Prophets, and the Writings, representing three layers of successive
canonical recognition. The Writings were of indefinite extent
until their limits were defined by the Synod of Jamnia. Prior to
that time there were disputes as to several of the Writings, such
as Chronicles, Song of Songs, and Ecclesiastes ; but, so far as we
are able to discover, there never was any dispute as to the canon-
icity of the Psalter as a whole, or as to any one of the Psalms.
In the Greek Septuagint ((>) these divisions of the Canon were
broken up and the books were rearranged on topical principles.
The Apocrypha were mingled with the books of the Hebrew
Canon, doubtless from a wider and looser view of its character
and extent (Br. SHS - 124 - 130 ). EV 8 . follow the order of the books
of the Latin Vulgate (U) of the sixteenth century, which was
based on @, but with several important differences. This order
for the three great poetical books is Job, Psalter, Proverbs.
The most ancient order of the Writings, preserved in Literature, is that of
the Baba Bathra of the Talmud (f. 14*), which placed Ruth first, because
of the theory that it gave the genealogy of David, and therefore should
precede the Psalms of David (v. Br. 8118 - 252 ). The modern Hebrew Bibles
follow the order of the German codd., which, though of comparatively late
date, doubtless preserve the original order in putting the Psalter (i^) first.
The breaking up of the triple division of the Canon in @, followed by other
Vrss. ancient and modern, occasioned various other rearrangements of the
books in accordance with different theories about them. The books which
were supposed to be historical, Ch., Ezr., Ne., and Est., were arranged with
XX INTRODUCTION
the prophetic histories. Ruth was attached to Judges. These all therefore
preceded \f/. The three great poetical books, which in the German codd. are
in the natural order, \f/, Pr., Jb., were given in H in the order Jb., \f/, Pr., in
accordance with a mistaken theory as to their historical order of composition.
La. was attached to Je., in accordance with a theory as to date, authorship,
or character of the composition. Thus, of the five rolls which in the Hebrew
Canon belonged together, only EC. and Ct. were left to follow Pr. The most
serious change, however, was the placing of the three greater poetical books
and these two rolls in the middle, between the Historical and the Prophetical
Books.
In the Hebrew Canon the Psalter bears the title Praises, or Book
of Praises, because of the conception that it was essentially a col
lection of songs of praise, or hymn book, to be used in the worship
of God ; or else Prayers, because it was a collection of prayers, a
prayer book. In (& it is entitled Psalms, doubtless because the
word "psalm " was in the titles of such a large proportion of the
poems. In early Greek writers it received the name Psalter,
which seems a more appropriate name for a collection of Pss.
for use in public worship.
(A) The Hebrew title was either o^?-? or D^nn ICD N.H. or pSnn Aramaic
for the proper Hebrew rvSnr, pi. of nSnn n.f. a song of praise, formed by n from
SSn vb. praise in sacred song. The nucleus of the Pss. 90-150 is composed
of Hallels, with the title my?n, originally a collection of songs of praise or
hymns (v. 35). Only Ps. 145 has the title nS-ir. This title of ^ appears
in a writing ascribed to Hippolytus (ed. Lagarde, p. 188) as 2<?0pa 6e\cl/j.
(cf. the gloss <T<f>p dde\\ifj. in Mercati s Un Palimpsesto Ambrosiano dei
Salmi Esapli, Turin, 1898); in Origen (Euseb. hist. Eccl. VI. 25, ed. Mc-
Giffert) 20ctp0e\Xet / u ; and Jerome {Psalterum iuxta Hebraeos, ed. Lagarde,
p. 2) sephar tallim, quod interpretatur volumen hymnorum. So also Philo
always uses the term Vfivoi or one of its compounds in his citation of Pss.
(Hatch, Essays in Biblical Greek, p. 174), and in the De vita contempt. (II.
475), an early writing attributed to Philo (v. Br. 8IIS - 126 ), the same usage ap
pears. Josephus (Aiitiq. VII. 12) refers to the psalms as songs and hymns
(v. 12).
(/?) [^Sn] vb. Qal only in mng. be boastful, which also appears in Pi. and
Hiph. make one s boast (v. f 56 6 - 11 ). Pi. J praise: (l) obj. God 6j 6 69^
U9 175 ; c. S-, on account of, UQ 164 ; in summons I48 1 - 1 - 13 ; often of public
worship in holy place 22 23 - 27 84 5 IO7 32 I46 1 - 2 ; || rp^M 35 18 IO9 80 ; c. 2 instr.
I49 3 ; (2) obj. or, of God 69" 74 21 H3 1 - 1 I35 1 - J I45 2 I48 6 . Imv. used of
temple worship 22 24 , cf. v. 23 - ^ I5O 2 - 2 - 3 - 8 - 4 4 - 5 - 5 , in summons to angels and
all creatures I48 2 - 2 - 3 - 8 - 4 - 7 I5O 1 - J ; addressed to all nations ny 1 ; to Zion
NAMES OF THE BOOK OF PSALMS xxi
I47 12 . Liturgical use: mSSn I35 3 ; elsw. as titles of Hallels, at the begin
ning I06 1 in 1 H2 1 113! I35 1 146! I47 1 148! I49 l I5O 1 ; at the end IO4 35
I05 i& io6 48 U3 9 ii5 18 Ii6 19 n f I35 21 H6 10 I47 20 148" 149 I5O 6 ; in other
forms IO2 19 II5 17 I5O 6 . Pu. be praised : (i) maidens in song yS 63 ; (2) elsw.
of God, in ptc. with gerundive force, to be praised, worthy of praise , i8 4
(= 2 S. 22 4 ) 48 2 96 4 (= i Ch. i6 25 ) I45 3 ; of His name H3 8 . JnSnn n.f.
(1) praise, adoration, paid to Yahweh, 22* 34 2 48 11 5i 17 716-8.14 IO9 i ril io
H9 171 I45 21 ; as sung 40* io6 12 , cf. 33 1 I48 14 (?); (2) act of general public
praise 22 26 65* 66 2 - 8 ioo 4 147! I49 1 , cf, also 22* 33 1 io6 12 ; (3) song of praise
in title I45 1 ; (4) qualities, deeds, etc., of Yahweh demanding praise 9 15 35 8
78 4 79 13 I02 22 io6 2 - 47 .
(C) The term mVpri is used in Ps. 72 20 as a sub-title of the Davidic Psalter
(v. 27). % n^n n.f. prayer, is used in the titles of Pss. 17, 86, 90, 102, 142,
and also Hb. 3 1 . In all these cases it was original before the Pss. were taken
up into any of the Psalters, n^on is used elsw. in ^ for prayer 35 13 66 20 So 5
88 14 IO2 18 IO9 4 - 7 I4i 5 , c. s 42 9 69 14 , *ish 88 3 I4I 2 . Phrs. for hearing prayer:
c. yvv 4 2 39 13 54 4 65 3 84 9 IO2 2 I43 1 ; a tfpn 6i 2 66 19 ; nriNn 171 55 2 86 6 ; npS
6 10 , SN HJD IO2 18 . The vb. J [?*?o] is not used in Qal. It prob. had the fun
damental mng. intervene, interpose, and accordingly the derivatives, arbitrate,
jiidge, not used in ^ ; and intercede, pray, Pi. io6 3) , Hithp. c. *?N 5 3 32 6 , nya
72 15 . The term n*?D,n was indeed the most appropriate title for IB, as the
great majority of its psalms are prayers. But the term nSnn ultimately pre
vailed among the Hebrews as among Christians; for prayers when sung in
worship naturally are regarded as hymns. Thus, in place of niSon 72 20 of
Hebrew text < has i-pvoi, so "F laudes, showing that at the date of the origin
of @ the conception of the Psalms as hymns had already, among Hellenistic
Jews, displaced the older conception. Gr. does not hesitate to regard <5 as
giving the original text. & omits the passage as an editorial note. But Aq.,
2, 0, 3, agree with |^, which certainly gives the true reading.
(/}) In , \f/ bore the title \{/a\/M)l, pi. i/ aX^s, so Lk. 24 44 , or Book of
Psalms Lk. 2O 42 Acts i 20 ; \f/a\fj.6s is the translation of "Vcta used in the titles
of fifty-seven Pss. in J^, a n. formed by 2 from [-\CT] vb. denom. ["vcr] n.m.
song- or poem, with trimmed, measured words and ornate style, from f IET vb.
trim, prune. Qal Lv. 25 34 . Niph. Is. 5 6 . f "VCT sg. cstr. Is. 25 5 , elsw. pi.
2 S. 23 1 Is. 24 1(; Jb. 35 10 Pss. 95 2 H9 64 . f """^I n -f- idem, accompanied with
instrumental music Am. 5 23 Pss. 8i 3 98 5 ; prob. also, though not mentioned,
Ex. I5 2 Is. I2 2 si 3 Ps. n8 14 . t[^0 denom. vb. only Pi.: (i) sing, c. u ,
to God 9 12 276 3o 5 66* 7i 23 75 10 ici 1 IO4 33 IO5 2 1462 Ju. 5 3 . c^ Pss. i8 50 92 2
I35 3 ; c. SN 59 18 ; c. ace. sfs. 3O 13 57! (?) io8 4 (?) I38 1 ; c. ace. God 68 33 147!
Is. I2 5 ; a;? Pss. 7 18 9 3 6i 9 66 2 - 4 68 5 ; irnnj 2i 14 ; S^rc 47 8 ; abs. 57 8 98* io8 2 ;
(2) play, musical instruments 33 2 47 7 - 7 - 7 - 7 7I 22 98 5 I47 7 149^, cf. I44 9 . -VCTD
is a more technical form for n>rr, nirr, and indicates a poem with measured
lines and strophes, selected for public worship. It seems probable that all
these ancm were gathered in an early collection for this purpose (y. 31).
The title of this early Psalter subsequently became the title of the whole
xxii INTRODUCTION
Psalter. The term of (5 has been followed by most Vrss. In <5 A the title
\f/a\TT)piov appears; also in Hippolytus, Athanasius, Epiphanius, and other
Fathers. On the whole, this seems to be the most appropriate title. Hb. 4*
tv Aavtd seems to be a title of the Psalter, reflecting the popular usage as
reflected elsw. in NT. and in ancient and modern usage as a popular personi
fication of the book that bears his name. Here, again, the early Psalter of
David gave the name to the entire collection of the Psalter.
A. THE TEXT OF THE PSALTER.
2. The original text of the Psalter was written in the Hebrew
language, and in letters which were subsequently abandoned for the
Aramaic script. This latter text has been preserved in Mss., none
of which are older than the tenth century ; but they rest upon two
important revisions of that century, those of Ben Asher and Ben
Naftali, which differ chiefly in Massoretic material.
The text of the Psalter, as that of all the OT., was written in
the ancient Hebrew language. The Pss. were written by many
different authors at different periods of time, and also passed
through the hands of many different editors. They therefore show
traces of several stages in the development of the Hebrew language.
The most if not all of the Pss. were written in letters resembling
those of the Samaritan language, preserved elsewhere only in in
scriptions and on coins. They were subsequently transliterated
into the square Aramaic letters through an intermediate form of
current Aramaic script (Br. sns - 17(M73 ). In all these processes of
copying, editing, and transliteration, changes occurred, some
of which were intentional, others unintentional, due to mistakes
of various kinds. The Hebrew text has been preserved in a large
number of Mss. The earliest text of the entire OT. is the
St. Petersburg Codex, 1009 A.D. There are a number of codd. of
the Psalter, but none of an early date. All these rest upon a
revision of the text made by the Rabbi Ben Asher in the early
part of the tenth century, who undoubtedly used material no
longer accessible, and made such excellent use of it that his text
has remained the standard authority for the Massoretic text until
the present day; although the variations in pointing of his co-
temporary, Ben Naftali, representing another tradition, have been
preserved in the Massoretic apparatus which is usually given in
Hebrew Bibles.
THE MASSORA xxiii
The earliest text of the OT. preserved is the St. Petersburg Codex of the
Prophets, 916 A.D., but this does not contain the Psalter. Ginsburg ( Text of
the Heb. Bible, p. 469 sq.) thinks that a Ms. of the British Museum was writ
ten in 820-850 A.D., but, so far as we know, he has found no one to agree with
him. Most Hebrew codd., that have been preserved, rest upon a text revised
by Rabbi Ben Asher in the early part of the tenth century, and this is the text
that has been taken as a standard in all printed editions. The recently dis
covered codd. of St. Petersburg gives an earlier and simpler system of vowel
points and accents, but only slight variations in the unpointed text. The
variations in the most important codd. are given by Baer in his text of ^ from
two codd. Curtisianus, three codd. Erfurtensis, one cod. each Francofurtensis,
Heidenheimianus, Petropolitanus, and Sappiri Parisiensis. The Massora also
contains 13 traditional variations between the Palestinian and Babylonian
tradition, and 299 variations between Ben Asher and Ben Naftali, none of
which are of any serious importance for the interpretation of the 1^.
3. The Massora also gives evidences of variations of text,
going back to primitive times, in marginal notes and signs, where
the text remains unchanged. Citations in the Talmud and other
early Jewish writings give little evidence of other variations of
text.
The Massorites devoted themselves to the study of the tra
ditional text of the OT. When the knowledge of ancient Hebrew
was confined to scholars, they endeavoured to perpetuate and
stereotype the traditional pronunciation, the method of recitation
of the OT. in the synagogue, and the connection of words and
clauses in the sentence, by the use of vowel points, accents, and
other signs. This was necessary because the Hebrew, like other
Semitic languages, was in ancient times written only so far as the
consonants were concerned.
These Massorites were so called as masters of Massora, or tradition. Their
work was based upon the methods of the Syrian schools with reference to
Syriac Literature. The differences between the so-called Babylonian and
Palestinian systems of vocalisation and accentuation show various stages in
their work, which continued for several centuries. The earliest stages have
left no record, but they may be inferred from the simpler forms of Syriac and
Arabic Literature (Br. SHS - 18 - 183 ) . It is important to notice that all these
vowel points and accents are comparatively late in origin, and, although they
rest on tradition going back to primitive times, they were still matters of
opinion, and by no means have the venerable authority of the consonantal
text. The view that they were equally inspired with the consonantal text,
xxiv INTRODUCTION
held commonly in the sixteenth century, has been universally abandoned.
There are several Massoretic notes and signs which are of great importance,
for they indicate variations of text in ancient tradition which the Massorites
felt obliged to record, although they did not venture to change the traditional
text. These are: (i) The variation between the np, that which should be
read, and the 3VO, that which is written. There are seventy of these in ^.
(2) The inverted j, parentheses, 107^- 24 - 25 - 2G - 27 - 28 - 40 (v. Ochla veochla\
Dikduke hateaminfi G0 ; Gemara, Rosch hashana llb }. (3) The Paseq, which
calls attention to a peculiarity of text that sometimes needs correction. There
are forty-seven of these in ^ (z/. Grimme, Psalmenprobleme, s. 166 sq.; Ken
nedy, Note Line in Biblical Hebrew, commonly called Paseq or Pesiq). This
sign \vas neglected by the older critics, but has been carefully considered by
many moderns, and is often found to be a sign of a corrupt text. (4) The
change of the form of letters also probably indicates variations of text, the
N-^J?T i 24*, nro-i 3 8o 16 , nron p 84*, nnSn 7 8o 14 . (5) The superfluous let
ters: oSj?j -N 99 6 104 12 u6 r> , i -vri 51*, ) -vn> 26 2 38 21 89 29 ioi 6 I44 13 145",
" IT 1 i6 10 2i 2 77 2) H9 m - 1C1 . These all need attention as suggesting varia
tions in the text. (6) The extraordinary points mark letters as doubtful 27 13 .
There are large numbers of citations of \f> in the Talmud and other early
Jewish writings, but so far as they have been examined and collated they
give no evidence of any important variations besides those indicated in the
Mas., which doubtless took the most, if not all of them, into consideration.
4. The earliest printed edition of the Hebrew Psalter was
published at Bologna in 1477. Independent texts based on Mss.
were published at Soncino, in the Complutensian Polyglot, and the
second Rabbinical Bible. All subsequent editions were mixed texts,
until those of Baer and Ginsburg, which give accurate forms of the
Massoretic text of Ben Asher.
(i) The earliest edition of the Hebrew text of -fy was printed at Bologna,
1477. The whole Bible was first printed at Soncino, Lombardy, in 1488;
then at Naples, 1491-1493. Another edition was printed at Brescia in 1494.
This was used by Luther in making his version. The same text is used in
Bomberg s first Rabbinical Bible, 1516-1517, edited by Felix Pratensis, and in
his manual editions 1517 sq.; and also by Stephens, 1539 sq., and Sebastian
Munster. (2) The second independent text was issued in the Complutensian
Polyglot, 1514-1517, of Cardinal Ximenes. (3) The third independent text
was edited by Jacob ben Chayim in the second Rabbinical Bible of Bomberg,
1524-1525. This was carefully revised after the Massora. All the printed
texts from that time until recent times are mixtures of these three texts.
(4) Baer and Delitzsch undertook a fourth independent text by the use of
the entire Massoretic apparatus accessible. The Liber Psalmorum was pub
lished in 1880. (5) A fifth independent text was published by Ginsburg,
THE SEPTUAGINT XXV
1894. It is essentially "based upon the first edition of Jacob ben Chayim s
Massoretic recension." (6) A sixth independent text is in process of publica
tion by R. Kittel (1905), with critical notes, using ancient Vrss. and con
jectural emendations. The vol. containing ^ has not yet appeared.
5. The earliest Version of the Psalter was that of the Greek
Septuagint, translated from the Hebrew in the second century B.C.
at Alexandria, and preserved in many ancient codices, the earliest
of the fourth century A.D., giving evidence as to an original Hebrew
text, many centuries prior to any Hebrew authorities. The ancient
Latin, Coptic, Gothic, Armenian, and Ethiopic Versions are based
upon the Greek Version.
The OT. was translated for the use of Egyptian and Greek Jews.
The earliest writings translated were the five books of the Law in
the third century. The Psalter was probably translated in the
early second century, for use in public prayer and praise in the
Egyptian synagogues. It was made from the best Mss. accessible
at the time, and gives evidence as to the original Hebrew text of
early second century B.C., three centuries earlier than the text
fixed by the school of Jamnia, and twelve centuries earlier than
the Mass, text as fixed by Ben Asher and preserved in the earliest
Hebrew codd. It is usually called the Septuagint because of the
legend that it was prepared by seventy chosen Hebrew scholars
(Br. SHS - 188sq -). The Septuagint Version of the Psalter, referred to
in the abbr. (!i, is one of the best translations of the OT. It
shows an excellent knowledge of the original Hebrew, and a good
knowledge of Alexandrine Greek. The translator appreciated
the poetic character of the Psalter, and also the fact that it was
for public use in the worship of the synagogue. He was con
cerned, therefore, to preserve as far as practicable the metrical
form, and to give the sense of the original in intelligible Greek.
Where a literal rendering interferes with these objects he departs
from the letter and gives the spirit of his original, and so tends
toward the method of the later Targums. He shares in the re
ligious and theological prejudices of his times. He has an undue
awe of God, and conceives of Him as essentially transcendent.
He shrinks from the anthropomorphisms and anthropopathisms
of the earlier writers.
XXvi INTRODUCTION
The text of @ has been preserved in several types enabling us to go back,
on the genealogical principle of textual criticism, to an original earlier than
any of the codices (y. Br. SIIS - 23 lB <i-). (i) The earliest codex is one preserved
in the Vatican Library, usually indicated by B. Pss. IO5 27 -I37 6 are missing.
This cod. was written in the fourth century A.D. It was the basis of the
Sixtine edition of the Septuagint of 1586(7). It was used in the London
Polyglot, with critical notes making use of the other known codd. ; and so in
many manual editions, especially Van Ess, 1823, 1854, and Tischendorf, 1850,
1856. B was published by Mai in 1857, and a facsimile edition by Vercel-
lone and Cozza in 1866 sq., a photographic lithographic edition, 1890. The
hands of several later editors may be traced in the text, indicated by B a - b - c .
(2) About the same time, and under essentially the same influence, the Sina-
itic codex was written. It was discovered by Tischendorf in 1844-1859, in
the convent of S. Catharine, on Mt. Sinai, and was deposited in the Imperial
Library at St. Petersburg. It gives ^ complete. It is known usually as N,
but by many Germans as S (v. Gregory, Prolegomena, pp. 345 sq.). Tischen
dorf issued a facsimile edition in 1862 {Bibliorium Codex Sinaiticus Petro-
polilaniiSy Tom I.-IV.). He also used N in his manual editions of 1 860, 1869,
continued after his death by Nestle, 1875, 1880, 1887. The best text of B
has been issued by Swete (3 vols. 1887-1894, 1895-1899), who uses N to sup
ply the missing Pss. The references to B will be given simply as <& B , those
to N will appear as <@ x (v. Intr. Swete s edition). These two codices give
what Westcott and Hort term the Neutral Text, based on a text written on
separate rolls in the early part of the second century A.D. (v. Br. sns - 197 ).
(3) The Alexandrian codex (<5 A ), now in the British Museum, was written
in the fifth century. Pss. 49 19 ~79 10 are missing from its text. This codex rep
resents an Alexandrian official text, but later than the revisions of Hesychius
and Origen. This text was published by Grabe and his associates in 1707-
1720). HP. also cite the Psalterium purpureum 7 uricense (<5 T ) as Ms. 262.
It has been preserved in the Municipal Library of Zurich. It was published
by Tischendorf in his Monumenta Sacra inedita, IV. It was evidently writ
ten in the seventh century. According to Swete its readings are in frequent
agreement with A. The following Pss. are missing: 1-25 3O 2 -36 20 4i 6 -43 3
58 14 -59 5 59*- 10 $9 l8 -6o l 64 12 -7i* 92 8 -93 7 96 J2 -97 8 . (4) The text of Origen
is represented in the fragments of his Hexapla which have been preserved.
A Syriac translation of the text of the Hexapla (Syr. Hex.) was made by Paul
of Telia in 616 A.D. A Ms. of this text of the eighth century was discovered
byCeriani in the Ambrosian Library of Milan, and issued in 1874. (5) Lucian
the martyr (311 +) made an independent revision of the entire Greek Bible
at Antioch. Lagarde issued this text for the Historical books of the OT. in
1883, but died before he was able to publish the rest of the OT. This text
rests upon a parent text which is the basis of the old Latin version, is near
the Syriac version, and resembles that used in the citations in Josephus (v.
Br.sns. 203-204), The Codex Vaticanus 330 (HP. 108) was recognised by Field
and Lagarde as giving essentially this text. It was the chief authority for the
THE SEPTUAGINT XXVli
text of the Complutensian Polyglot; but this cod. does not contain \j/. Swete
regards 144, 147, 185 HP. as Lucian in their characteristics. (6) The Re
vision of Hesychius is not so easy to determine. Cornill (Ezekiel, 79) and
Swete {Introduction to Old Test, in Greek, 486) think that the Aldine text
gives essentially the text of Hesychius. Four other codices have come into
importance in recent times. (7) The Psalterium Graeco-Latinum Vero-
nense, 4 R , generally attributed to the sixth century, is preserved in Verona.
It was published by Bianchini in his Vinaitiae canonicarum scripturarum, I.,
Rome, 1740 ; but was not used in HP. It is highly valued by Tisch., Swete,
and others. Swete says: "A few portions of the Psalms (i 1 -2 7 65 2J -68 3
6g 26-33 io5 43 -io6 2 ) have been replaced or supplied by a hand of the tenth
century, to which the corrections throughout the Ms. are generally due."
(8) The Fragmenta papyracea Londinensia ( u ). These are in the British
Museum. Only two portions of ty have been preserved: io 2 -i8 2O 14 ~34 6 .
It was published by Tisch. in his Monumenta sacra inedita, Nov. Coll., 1855.
Tisch. ascribes it to the sixth or seventh century. " Its readings are often
unique, or agree with the Hebrew or the Vrss. or patristic citations, against
all other known Mss." (Swete, p. xiii). (9) The Leipzig papyrus fragments
of the Psalter contain Pss. 3o 5 - 14 - 18 ~ 25 3I 1 32 186 ~33 9a 33 13 ~34 2 34 24 -35 3 36*-
55 14 . They have been published by Heinrici, in Beitr dge zur Geschichte und
Erkl drung des N.T., IV., Leipzig, 1903. According to this scholar, these
fragments resemble those of ( u , and both represent the common text, used
by Christians and cited by the early Fathers, as described by Jerome and
Origen, before the latter undertook to purify it and establish a correct text
(pp. 9, 13, 25).
Many ancient Vrss. were translated from (@>. The oldest of
these was the ancient Latin. Many Latin Psalters have been
preserved, but so far as known, none of them give early texts. We
are for the most part dependent on citations in the early Fathers.
Jerome made a revision of the Latin Psalter under the auspices
of Pope Damasus I. in 383. This is the Roman Psalter still used in
St. Peter s at Rome. About 392 Jerome made a second revision
on the basis of the Hexapla. This is known as the Gallican
Psalter, and is still in use in the Vulgate and the Roman Catholic
Breviaries. The Coptic Vrss. were made from (&. The Bohairic
Vrs. of the Psalter is of the sixth century (edited by Lagarde,
1875). The Sahidic Vrs. is older, but of uncertain date. The
Psalter has been edited by Bridge, 1898. It seems to represent
a text of (51 corresponding closely to (SF (v. Brightman, Journal
of Theol. Studies, II., 275). The old Gothic Vrs. of the sixth
and the Slavonic of the ninth century were made from ( of
xxviii INTRODUCTION
Lucian. The Armenian and Ethiopic Vrss. in their present form
are based on mixed texts, in which Syriac and Hebraic elements
are mingled with the Greek.
The texts of the Psalter in the several codd. of ( are not always
homogeneous with the texts of other parts of OT., especially in
the early codd. This was due to the fact that the Psalter was
usually on a separate roll, and that the most of these rolls were
prepared for ecclesiastical use. Swete remarks quite truly that
Pss. of ( A " are evidently copied from a Psalter written for ecclesi
astical use, and it is interesting to notice how constantly A here
appears in company with the later liturgical Psalters, R and T, and
with the seventh century corrections of K known as K c- a ." He also
says : " The first hand of X often agrees with A against B, and the
combinations X, A, R, T in the Psalms are not uncommon" (Intr.
to OT. in Greek, p. 490). To this may be added that in fact it
is just these liturgical Psalters which seem to have preserved the
most accurate text of i&, whether that was due to the well-known
conservatism of liturgical texts, or to a more conservative revision
of the ancient faulty texts by Origen and Lucian than has gener
ally been supposed, limited chiefly to the correction of errors.
The text of (> where there is a consensus of readings has a value
which has not been estimated by critics as highly as it ought to
be, so far as the Psalter is concerned. In a very large number
of cases this common text is to be preferred to Ji|. Where the
ancient codd. (SP N differ from the other codd. they are almost
invariably at fault. It is altogether misleading to take them as
the norms of a correct text of the Psalter.
I have carefully examined all the most important variations, and the result
is the following. I. Where @ 5 stands alone : (i) there are nine corruptions
of Greek words, ly 14 278 35 20 37 28 yi 15 748 76 8 84 11 IO5 36 . (2) There are four
teen omissions of words or clauses of $| required by measure or else earlier
Heb. glosses, i6 2 64* 65- 6 7I 1 2 73 18 74 4 75? 88 19 9O 16 io2 16 I39 12 1438 1452.
(3) There is one insertion injuring the measure, 76*. (4) There is only a
single instance in which the text is correct. That is the omission of a clause
of 3^, 4i 2 , which injures the measure. But this may be merely an accidental
coincidence in which a careless scribe happened to omit a passage which was
a real gloss. II. Where G s stands alone there are many cases of error, e. g.
II0 3.6.6 II 3 j i61.2.
OTHER GREEK VERSIONS xxix
The earliest printed editions of the Psalter of (5 rested upon codd. which
have not, so far as I know, been determined: Milan, 1481; Venice, 1486,
1489; Basel, 1516. Justinianus issued in 1516 at Genoa his Octaplum Psal-
terium. The text of the Complutensian Polyglot, 1514-1517, was followed by
four other polyglots : Antwerp, 1569-1572; Heidelberg, 1586-1587; Hamburg,
1596; Paris, 1645 +. The Aldine text of 1518, the text of the Complutensian
Polyglot and of the Octaplum, all agree for the most part with 144, 185, 264,
of HP; and although based on late codd., in fact are much nearer the orig
inal @ than the earliest codd. <& B - N . In a few instances the Octaplum differs
from the Complutensian text, but in these, so far as the most important read
ings are concerned, it agrees with 144 HP, which is regarded as Lucian s.
A valuable discussion of texts and versions of is given by Swete, Intro
duction to the Study of the O T. in Greek, and by Nestle, Urtext und Ueber-
setzungen, pp. 64-65. A cautious but valuable study of the reading of < of
Swete s edition is given by F. W. Mozley, The Psalter of the Church, 1905.
There remains much work to be done in the study of these codd.
6. Several other Greek Versions were made in the second,
third, and fourth centuries A.D., that of Aquila from the official
Hebrew text of the school of Jamnia, that of Theodotion to improve
& in the direction of that text ; and that of Symmachus to give a
better Greek style. Other minor Versions, indicated as Quinta
and Sexta, were also composed. None of these have been preserved,
except in fragments.
@ was used in a large proportion of the citations in the NT.
and Christian writings of the second and third centuries. The
Jews of the school of Rabbi Akiba, owing to a literalistic tendency,
threw discredit upon & among the Jews, and so gradually under
mined the confidence even of Christians in its accuracy. Accord
ingly, many attempts were made to make a better Version. The
first of these came from Aquila, a pupil of Akiba, who made a new
translation from the official text established by the school of Jamnia.
This is exceedingly literal and pedantic, and frequently transliter
ates rather than translates. This Version, indicated by Aq., is
chiefly valuable for its evidence as to the official text which it
translates. Theodotion () undertook a revision of (^ to make
it more conformable to the Hebrew text of Jamnia. Its variations
from (& also help to the official Hebrew text of the second century
rather than to an earlier text. Symmachus (2) had a later and a
different purpose ; namely, to improve the style and character of (.
XXX INTRODUCTION
It is therefore of value in helping to a text of ($. It is difficult to
determine the purpose of Quinta and Sexta, but so far as appears
they do not give evidence of any knowledge of early Hebrew
codd. These efforts did not succeed in producing a text suitable
for universal adoption ; they in fact increased the confusion and
corruption among the Greek codd. by mixed texts. This evil was
the chief reason for the masterly work of Origen in his Hexapla.
Origen s Hexapla was the most important Biblical work in ancient
times. It gave in six parallel columns the original Hebrew text,
the same transliterated, a purified text of (&, the Versions of Aq.,
2, , and also, as a sort of appendix, Quinta, Sexta.
The Hexapla has been preserved only in parts. The Syriac translation
was discovered by Ceriani in the Ambrosian Library of Milan, and published
in 1874. Mercati, in the same library, discovered the original Hexapla of
Ps. 45 and parts of 17, 27-31, 34, 35, 48, 88, of which he gives an account
in Un Palimpsesto Ambrosiano dci Salmi Esapli, 1898. He has recently dis
covered additional material in the Vatican. The publication of all this mate
rial is announced for one of the forthcoming parts of Studi e Testi, Roma,
under the title Psalmorum Hexaplonim reliquiae e codice rescripto Ambrosi-
ana, etc. The parts of the several Greek Vrss., so far as they were known
to exist at the time, were published by Field, Origenis Hexaplortim qiiae
super sunt, 2 vols., Oxford, 1875. Dr. Schechter discovered some fragments
of Aq., portions of Pss. 22, 90, 91, in the Genizah at Cairo.
7. The Syriac Peshitto Version was made from a comparison
of the Hebrew text with (, and shows the influence of an early
Aramaic Targum. It has maintained its integrity since the fourth
century.
At an early date, probably in the second or third century, a
translation of the Psalter was made for the use of Syrian Christians
(Si). It was based upon a Hebrew text, but kept ( constantly in
view. It also shows traces of the influence of an oral Aramaic
Targum earlier than the existing Targum (v. 13). The author
was a good Hebrew scholar, but his purpose was to give a Vrs. for
practical use, rather than an exact verbal rendering. He therefore
takes liberties with the original from a dogmatic as well as a prac
tical point of view. & passed through a number of revisions, but
has kept its integrity since the fourth century, as Aphraates in his
Homilies uses it essentially in the same form that we now have.
OTHER VERSIONS xxxi
The first edition of the Psalter of & was published by Erpenius, Leyden,
1625, from two late codd. Gabriel Sionita in the same year issued a Syriac
text based on three other codd., with a Latin translation. This edition was
used in the Paris Polyglot, 1629-1645, and the London Polyglot, 1654-1657.
In the latter, Herbert Thorndyke in his critical apparatus used two codd. of
late date. Dathe in 1768 reissued the text of Erpenius, with variations from
the London Polyglot. The text of the London Polyglot was reissued by Lee
in 1823, and was translated into English with critical notes by Andrew Oliver,
Boston, 1861. The American missionaries, in 1852, published at Urumia, Per
sia, a Nestorian text of much value. This has been the basis of other texts
for use in the East. The Codex Ambrosianus was published by Ceriani, Milan,
1876-1883. F. Bathgen, in 1878, made a collation of this codex and three
later codd. in his Uniersufhungen. In 1879, in his Psalterium Tetraglottam,
Nestle reissued the Codex Ambrosianus ; and this edition has been reprinted
by W. E. Barnes, in his Peshitta Psalter according to the West Syrian Text,
1904. Barnes, however, corrects it occasionally from early West Syrian codd.,
and gives a rich critical apparatus derived from a collation of a large number
of codd. The best estimate of the text of J5 is given by Ba. in the Jahrbucher
fur Protestanische Theologie, 1882. The influence of <@ upon J5 was so great
that when these agree it is doubtful whether the testimony of & as to the
original text of f^ is independent. Especially was S influenced by (fe^ 1 ; but,
on the other hand, it belongs to the same family of texts. Agreement with
f is of greater importance, and disagreement with |^ and L more impor
tant still. It should also be remembered, as Barnes justly says, " We have to
deal in the Psalter with a text which was specially transcribed for ecclesiastical
use, and accordingly we must not be surprised, if we find it coloured by eccle
siastical phraseology" (p. xxxv). On the one side, it may be said that because
of its ecclesiastical use it is more difficult to revise the Psalter than any other
book of the Bible ; on the other side, that the Vrss. often preserve early read
ings. My study of the text of the Psalter shows that while & tends to an
agreement with ( L , it nevertheless often agrees with |^ against @, and some
times with Jf against and MT. It not infrequently has independent read
ings, a fair proportion of which are to be preferred as nearer the original text
than those of any other Vrss., even of f^ ; cf. 2 7 - 12 l6 2 I7 13 27 8 32* 46 5 74 3 ,
but especially 4 8 I7 3 - 4 59 69 6 8o 13 112* I39 16 .
8. Jerome in the early fifth century issued his Latin transla
tion, made from the Hebrew text of his times, but with all the other
ancient Versions and Origen s Hexapla in view.
Jerome, after the completion of the two revisions of the old
Latin Psalter already mentioned ( 5), undertook c. 389 a transla
tion of the entire OT. from the original Hebrew, which he com
pleted in 390-405 at Bethlehem. This Vrs. took the place of
xxxii INTRODUCTION
the old Latin Vrss. in all the books except the Psalter, and is
known as the Vulgate (F). This new Vrs. of the Psalter could
not overcome the use of the Gallican Psalter in the usage of the
Church. Accordingly, U of the Psalter is the Gallican Version,
and the Version of Jerome is distinguished from it in reference by
the abbreviation 3. This Vrs. is exceedingly valuable, especially
in the study of the Psalter; for Jerome was not only an able
Hebrew scholar, using the best Hebrew texts accessible to him
in Palestine, at the time when the Rabbinical School at Tiberius
was in its bloom ; but he was also familiar with Origen s Hexapla,
and the full text of all the ancient Vrss. in earlier Mss. than those
now existing. 3 in the main gives evidence as to the Hebrew text
of the fourth Christian century. Where it differs from $$ and (&
its evidence is especially valuable as giving the opinion of the best
Biblical scholar of ancient times as to the original text, based on
the use of a wealth of critical material vastly greater than that in
the possession of any other critic, earlier or later.
The text of 3 is best given in Lagarde s Psalterium juxta Hebraeos Hie-
ronymi, 1874, and also in Nestle s Psalterium 7 etraglottum, 1879.
9. The Aramaic Targum of the Psalter in its present form
dates from the ninth century, but it rests upon an oral Targum
used in the synagogue from the most ancient times.
The Targum on the Psalter (&) represents a traditional oral
translation, used in the services of the synagogue from the first cen
tury A.D. The original Hebrew text was constantly kept in view,
for it was the custom to read the original before the Targum was
read. Therefore the Targum gives evidence as to the traditional
Hebrew text, with all the development that that tradition had from
the first till the ninth century, ever restrained, however, by the
original text. The Targum, however, was not simply a translation,
but at the same time an explanation of the original, enlarging upon
it to give the sense by way of paraphrase. It avoids anthropo
morphism, and entirely disregards the poetic form and style.
^T of i/ was first published by Bomberg, 1517, with Jb., Pr., and the Rolls.
Lagarde s edition Hagiographa Chaldaice, 1873, is based on that of Bomberg.
It was republished by Nestle, in his Psalterium Tetraglottum* 1879. Bacher
THE ORIGINAL TEXT XXX111
{Das Targum zu den Psalmen, Gratz, Monatsschrift, 1872) states that the
& of \j/ and Jb. came from the same hand.
10. The critical use of Hebrew texts and versions leads back
in several stages from the official text of Ben Asher of the tenth
century, through the text used by Jerome of the fourth centttry, the
official text of the School of Jam ni a of the second century, to
the unofficial codices of the second century B.C., which gave the
Canonical Psalter in its final edition. But it had already passed
through centuries of transmission by the hands of copyists and
editors. We have to distinguish, therefore, behveen the original
text of the Psalter of the Canon and the original text of the psalms
themselves as they came from their authors.
The existing Hebrew codd. lead us to the official MT. of the tenth
century as edited by Ben Asher, with Massoretic notes indicating
traditional variations in the text coming down from ancient times.
3 takes us back to a Hebrew text of the fourth century prior to the
work of the Massorites, and therefore to a text composed of con
sonants only. The Hebrew text of Origen s Hexapla, and <&, also
tend in the same direction, although they are to be used with
more reserve, because of modifying influences traceable in these
Vrss. The Greek translations of Aq., , are all important helps
to determine the official Hebrew text of the Synod of Jamnia of the
second Christian century. The text of ( carries us still farther
back, to a Hebrew text of the second century B.C., very soon after
the Psalter had received its final editing. In this way, by the use
of the genealogical principle of Textual Criticism the original He
brew text of the Psalter may be determined, at the time when it
was finally edited for use in the synagogue and temple, and took
its place in the Canon of the Writings. But it is evident that even
then we are a long distance from the original text of the Pss. as
composed by their authors. The Pss. had passed through the hands
of a multitude of copyists, and of many editors, who had made
changes of various kinds, partly intentional and partly uninten
tional. The Pss. were changed and adapted for public worship,
just as has ever been the case with hymns, prayers, and other
liturgical forms. The personal, local, and historical features were
gradually effaced, and additions of various kinds were made to
\ I INTRODUCTION
nuke them more appropriate for congregational use. The text
of die Psalter is one thing, the text of die original Pss, is another
thing. After we have determined the former as far as possible, we
still have to determine die latter by the use of additional internal
evidence in die Psalter itself, and of external evidence from other
books of OT.
11. There are several P*ab*s which appear i* tiferent texts
I M the Psalter itself, or in the Psalter and other Books of the Old
Testament These girt evidence of originals differing in some
respects from the varying texts that have been preserved.
(O Pss. 14 and 53 are evidently die same Ps. in different texts. The latter
betrays more cltaily its fc"*fr* fr.il origin, although the original divine name
:rrr* has been changed to yr^n, as in other Pss. of E (r. 52). The former
has been ftmr i ii>i! and nmde smoother and more didactic. They both show
editorial changes as well as errors of copyists. (2) Ps. iS is the same song
as that given in 2 SL 22, The text of the latter is more archaic, although it
has many of the same late glosses as the Ps. The Ps^ however, received still
later revision, making k more suitable for public use. (These variations are
ghren in the BCassora of Baa s text, pp. 130-135.) (3) Ps. 70 is the same
essentially as 40"-". It was appended to Ps. 40 for liturgical purposes, and
adapted to its context. (4) An carry Ps. has been used both by 57*-" and
log", another by 6oM* and loS 7 " 14 , these three Pss. being all composite
(v. 14). (5) i Ch. xo*-* 5 gives a Song of thanksgiving, which is composed
of Pss. 105"* and 96. The former is part of a tetralogy, 104-107 ; the latter
is a part of the royal rV broken up into 93, 96-100. The Song of Ch. is
theie*t a mosaic of parts of two Pss., to which a doxology was added by a
late editor of QL, who inserted it as a iftnhwn of the temple Pss. of his time.
12. The Psalms were composed in the parallelisms, measures,
ami strophical organisations of lyric poetry. When these hare been
determined with reference to any particular Psalm it is not aiffifult
to see the changes that hare been made in the original text.
(A) Hebrew poetry is dominated by the principle of parallelism
of members. The simplest form is seen in the couplet ; but it is
extended to a considerable number of lines. There are three
primary forms of parallelism: (i) the synonymous, (2) the syn
thetic, and (3) the antithetic; the synonymous having a more
ornate variety which may be called (4) emblematic ; the synthetic
a more vigorous variety which is (5) stairlike in character. An
POETRY OF THE PSALTER
important variation appears in what is cafled (6) introverted paral
lelism. But within these six varieties there are rtffl a great number
of combinations in accordance with die nature of die parallelism,
whether it extends to entire lines or to the move emphatic words
in them.
Bishop Lowth (/fc *wr* /Wri . 1753 ; ct PieDaMaty DbmUiiou to
1778) was the first to establish the principfe of |imliBi m Hebrew
7 .,:: . I .:- .-,--. :.- --- * - ------- -- - - ---- -- - - - ----- ^ - -
especially Schdttgen (Herat Hcb. Dks. VL /fc Extrgui* Sacra). Lowth s
-. . - - ;:- :: . : :t -- . .-. . : - -- -- ~- - - "- - : -;-:- - --"
::-:. -i, : -.-:- - - - . : : z: 1. ~- - ---- -- . :, ~ . _= ::-. 11:::::- .i " -
the synAetic. Bisbop Jebb (Sacred L&rahtrt, IV. l8) oiled atte-
tion to a fomth kind, which he properly named -iBtroferted." Lowth had
aireadr recognised k (Prelim. Diss. /ja^U XIT), bt did not name it oe
emphasize k. Other scholars hare noted the stairtike and the i Mr mitir
(r. Br.*-" 5 -").
Attention may be called to the following specimens :
(I) Syntmym***.
:-.- Y AHWEH wboshanbca 8 liestmTh y teBt?
- . - : - , : ; . .-. 7 - - . --
17 i*-i4- Q RISE. Yaawcfa. confimrt ham. cast mindowa;
; .:,;. --, : i._.r - 7 -; .r. i Y_: t :. = - r. : . i.
TF not. He wbets His sword.
_ ::-. ,_ H 5 : - .- : - ... .r :f_:
.-.- : :::-. ;-T: ir- : ::-.- ^ .. IT-:-:
His arrows He mafcem hno fierr ones.
pOR I am weary with m? j, ...... lag;
I must compJain erery ni^it on 7 bed ;
I make dissoire with my tears 7 coach.
\\ asteth away because of gnei wntf ere.
Waxeth old bf^gy of al aoar adversaries.
Y HE I^wtrfYahwehbrjerfcct. refreshing the sool;
7-e Tfi- -.:- : ". - - : :; --- : r_- - ... rr
7 v :-:.,--- - : - . :.-, - -- -: I --T "-- --
The CominMihai M of Yahwrfa is pore. en5ghteiag the eyes
7-,- -.-.-;-- V- T -. :?
7 : ; .ir- f :f V-- tr. _T :r_i -.1 .i-i i::r- -
(2) SynAetic.
yAHWEH looked farm frowi heave* vpoa me sons of i
: ,- r.t: r- - 7-7 - ..- I-- - .- - r : - - ,, .. - - --I-::
T77 :" . . _- ;T - : - T. - .-. :.: :-.: - - - - , -. - -. ?,
They prnixKc to camp m the huid, they maitreat as a Be
7-fv ;.- : " 7T -;. :;: ;-,
xxxvi INTRODUCTION
23&- "THOU spreadest before me a table in the presence of mine adversaries.
Hast thou anointed my head with oil ; my cup is exhilarating.
Surely goodness and kindness pursue me all the days of my life,
And I shall dwell in the house of Yahweh for length of days.
40 2-4 j WAITED steadfastly on Yahweh, and He inclined unto me ;
And brought me up from the pit of desolation, from the clay of the
mire;
And set my feet upon a rock ; He established my steps ;
And gave a new song in my mouth, a song of praise to my God.
Many see and they fear, and they trust in Yahweh.
(3) Antithetical.
2712-13 T HE wicked deviseth against the righteous and gnasheth his teeth at him.
The Lord laugheth at him ; for He seeth that his day cometh.
171-16-15 y j?x their portion be during life; their belly fill Thou with Thy stored up
penalty.
May their sons be sated, may they leave their residue to their children.
But as for me, let me behold Thy face ; let me be satisfied with Thy
favour.
I26 4 - 6 Q RESTORE, Yahweh, our prosperity, as streams do in the south country.
They that sow seed in tears, may they reap with jubilation.
He may go forth weeping, bearing the load of seed ;
Let him come home with jubilation, bearing the load of sheaves.
27&-H T7OR evil-doers will be cut off; but those that wait on Yahweh will inherit
the land.
And yet a little while, and the wicked will be no more, and thou wilt
attentively consider his place, and he will be no more ;
But the afflicted will inherit the land, and take delight in abundance
of peace.
3 8i-i5 pHEY also that seek my life lay snares ;
Of my distress they speak, of ruin;
And utter deceits all the day.
But I am like a deaf man that heareth not,
And as a dumb man that openeth not his mouth,
And in whose mouth are no arguments.
(4) Emblematic.
371-2 J7RET not thyself because of evil-doers, and be not envious against them
that do wrong ;
As grass they will speedily wither, and like the fresh grass fade.
I24 6 - 8 T2LESSED be Yahweh! who hath not given us over as a prey to their
teeth.
Lo, we are like a bird, that has escaped out of the trap of the fowler.
Lo, the trap was broken, and we escaped from it.
Our help is in the name of Yahweh, maker of heaven and earth.
JET them be put to shame, and let them be turned backward, all the
^ haters of Zion,
Let them become as grass of the housetops, which, before one can
draw the scythe, withereth.
POETRY OF THE PSALTER XXXvii
Wherewith the reaper does not fill his hand, or he that bindeth sheaves
his bosom.
And they who pass by say not, " The blessing of Yahweh unto you."
(5) S fair like.
2486. c Y AHWEH - strong and mighty,
Yahweh, mighty in battle.
32-3 YAHWEH, how many are mine adversaries!
Many are rising up against me ;
Many are saying of me :
"There is no salvation for him."
251-7 TJNTO Thee, Yahweh, I lift up my soul; O my God, let me not be
ashamed.
In Thee I trust, therefore let not mine enemies exult, even mine.
Yea, let none that wait on Thee be ashamed ; let them be ashamed that
deal treacherously without effect.
Thy ways make me know, Yahweh, and Thy thoughts teach me;
Lead me in Thy faithfulness, and teach me ; for Thou art the God of
my salvation.
Remember Thy compassion, Yahweh, and Thy kindness, for they are
of old.
The sins of my youth remember not ; according to Thy kindness
remember me.
In the other two Strs. of this Ps. the stairlike parall. is carried out on the
scheme : 2 + 2 + 3, Str. II.; 3 + 2 + 2, Str. III., as Str. I. In every tristich
the middle line does not have the catchword.
Yahweh cut off every flattering lip,
And every tongue speaking great words ;
Those who say, "To our tongues we give might,
Our lip is our own ; who is lord over us."
(6) Introverted.
30 9 - 11 TJNTO Thee I was crying, and unto my God I was making supplication
for favour :
" What profit is there in my blood, when I go down to the Pit ?
Will the dust praise Thee, declare Thy faithfulness ?
Hear and be gracious, become helper to me."
69-11 DEPART, ye workers of trouble, from me;
For He hath heard the voice of my weeping,
Yahweh hath heard my supplication,
Yahweh accepteth my prayer.
They will turn back, they will be put to shame in a moment.
341&-22 JJ HE face of Yahweh is against them that do evil, to cut off their memory
from the land.
The eyes of Yahweh are unto the righteous, and His ears unto their
cry for help ;
They cry and Yahweh heareth, and delivereth them out of all their
distresses.
XXXV111 INTRODUCTION
Yahweh is nigh unto the brokenhearted, and the crushed in spirit
saveth.
Many are the misfortunes of the righteous, but out of them all Yah
weh delivereth him ;
He keepeth all his bones ; not one of them is broken.
Misfortune shall slay the wicked, and they that hate the righteous shall
suffer punishment.
(Z?) The Pss., as Philo, Josephus, Origen, Eusebius, and Jerome
tell us, were composed in several kinds of meter. The measures,
however, were not of feet, as in classic Latin and Greek, or of
syllables as in Syriac poetry ; but of words or word accents, as in
Assyrian, Babylonian, Egyptian, and the most ancient poetry of
other nations. The simplest measure is : (i) the trimeter, meas
ured by three tonic beats; (2) the tetrameter, which has four
tones, usually with a caesura in the middle; (3) the pentameter,
which has five tones, the caesura usually coming after the third
tone, but sometimes for variety of effect after the second ; (4) the
hexameter, which has six tones, with the caesura usually in the
middle, but sometimes for variety after the second or the fourth
tones, and occasionally with two caesuras dividing the line into
three parts. In the estimation of tones we have to consider that
on the one side monosyllabic words are usually not counted, but
are attached to the following word and not accented ; and on the
other side that words of four or more syllables have a secondary
accent which is counted in the measures. This is true occasionally
of words of three syllables.
The statements of Josephus (Ant. II. 16 (4); IV. 8 (44); VII. 12 (30))
that Hebrew poetry was composed of trimeters and pentameters and hexame
ters are so distinct that they cannot justly be questioned. He is sustained by
Philo (de Vita AJosis, I. 5). Although it may be said that Origen (on
Ps. 1 1 8, Pitra, Analecta Sacra, II. 341), Eusebius (De praep. Evang. XL 5
Migne, XXI. 852), and Jerome (in librum Job, praef.} depended upon
Josephus, yet they were near enough to the original Hebrew text to have an
independent judgment in this matter; and their judgment has been confirmed
by modern investigation in the teeth of a stubborn traditional opposition. As
Ley shows (ZATIV. XII. 212), Origen distinguishes between the Hebrew
pentameter and hexameter written in one line and the Greek method of
dividing them into two. I. Many efforts have been made to measure syllables
after classic models: (i) Franc. Gomarus (Davidis lyra, 1637), followed by
Heinsius, De Dieu, Hottinger, and the younger Buxtorf. (2) Marc. Maibon
POETRY OF THE PSALTER XXXIX
(Davidis Psalmi X. item VI. 1690). (3) Francis Hare (Psalmorum libri in
versiculos metrice divisus, 1736), followed especially by Weisse. The treatises
of Gomarus, Maibon, and Hare were republished in Ugolino, Thesauriis
(XXXI. ). Lowth severely criticised Hare s measures. He had no doubt that
Hebrew poetry had measured lines, and he distinguished between long and
short measures, in the former recognizing the " small rest or interval "; but he
thought that it would be impracticable to find more definite measures because
the original pronunciation of the Hebrew language could not be known (v.
Prelim. Diss. to Isaiah, xxv.). (4) William Jones (Poeseos Asiaticae com-
mentariorum, 1776) applied the rules of Arabic meter to Hebrew poetry,
involving the doing away with the Massoretic system of vowels. So, essen
tially, E. J. Greve. (5) J. J. Bellermann ( Versuch iiber die Metrik der
Hebr aer, 1813), applied the system of morae to Hebrew poetry. (6) J. L.
Saalschutz (Von der Form der Hebraischen Poesie, 1853) rejected the Masso
retic system and built on the pronunciation of the Polish and German Jews,
after the Aramaic method. II. G. Bickell (Metrices Biblicae, 1879; Car-
mina Veteris Metrici, 1882; Dichtiingen der Hebr der, 1882-1884), followed
by G. Gietmann (tie re metrica Hebraeorum, 1880), finds a Hebrew meter in
the number of syllables after the method of Syriac poetry. There is a con
stant alternation of rise and fall, so that only iambic and trochaic feet are
possible. The Massoretic system is rejected and the Aramaic virtually put
in its place. The accent is generally, as in Syriac, on the penult. An elaborate
criticism of BickelPs theory is given by Ecker (Porta Sion, 1903, pp. 147 sq.).
Doubtless the original Hebrew pronunciation was different from that of the
Massoretic system, but Hebrew was not a mere dialect of the Aramaic, still
less of so late a form of it as the Syriac. It has recently been shewn that the
earliest Syriac poetry did not measure by number of syllables. III. The
measurement of Hebrew verse by the beat of the accent has been maintained
by a great number of scholars with increasing conviction. This is indepen
dent of the doctrine of syllables, whether more like the Arabic, Aramaic, or
the Massoretic system. Moreover, it is independent of the theory on what
syllable of the word the accent should fall. In any case, we have just so many
accents in the verse. The earliest writer to make the accent the determin
ing principle of measurement, so far as I have been able to discover, was
C. G. Anton (conjectura de metro Hebraeorum, 1770, Specimen editionis
Psalmoriim, 1780). In this he was followed by Leutwein (Versuch einer
richtigen Theorie von der Biblischen Verskunst, 1 7 75), Ernst Meier (Die Form
der Hebr. Poesie, 1853), but especially Julius Ley (Die metrischen Formen der
Hebr. Poesie, 1866 ; Grundzuge des Rhythmus des Vers- und Strophenbaues
in der Hebr. Poesie, 1875 ; Leitfaden der Metrik der Hebr. Poesie, 1887, and
other minor writings). To Ley, more than to any other scholar, is due the
credit of leading to a correct conception of the measures of Hebrew poetry.
I accepted the principle of measurement of Hebrew poetry by accents soon
after I began to teach as Professor of Hebrew and cognate languages in
Union Theological Seminary, in 1874 ; and from that time I have given much
xl INTRODUCTION
attention to the subject. My views were published in 1881 {Homiletic Quar
terly, pp. 398 sq., 555 sq. ; Biblical Study, first edition, 1883, pp. 262 sq.). The
principles were applied in the study of the Poem of the Fall of Mankind
{Reformed Quarterly Review, 1 866), Poem of the Creation {Old Testament
Student, 1884), and of all the poetic Messianic passages {Messianic Prophecy,
1886). My views were more fully stated in five articles {Hebraica, 1886-
1888), and in the tenth edition of Biblical Study, enlarged under the title
General Introduction to the Study of Holy Scripture, 1899. In 1883 J criti
cised Ley s octameters and decameters as simply double tetrameters and pen
tameters, and objected to his theory of substitution and compensation, which
he has since abandoned. This principle of tonic measures was adopted by
Francis Brown {Measures of Heb. Poetry as an Aid to Literary Analysis,
JBL. IX. pp. 91-106) and many other Americans. C. H. Toy {Commentary
on Proverbs, 1899) uses the tonic principle, but objects to the terms trimeter
and tetrameter, and uses ternary, quaternary, etc. \V. R. Harper used the
method on the basis of my article in Hebraica, in the preparation of his Com
mentary on Amos and Hosea, 1905 {v. Preface, ix.). Cheyne employs the
tonic principle (in his commentaries on the Psalms 1 - 8 , Book of the Prophet
Isaiah, SBOT. 1899). Most Biblical scholars since Jebb have been reac
tionary in their views of Hebrew poetry. Budde {Das Hebraische Klagelied,
ZATW. 1882) deserves great credit for his investigation of the pentameter
in the Old Testament ; but the name, Kina verse, that he gave to it, though
adopted by many scholars, has little to justify it, for the earliest Kina uses the
tetrameter measure (2 S. I 17 27 ), and the pentameter measure is used for all
kinds of poems, especially for those in praise of the Law, I9*- 15 119, which
are the reverse of Kina?s. Budde s long hesitation to accept other measures
is difficult to understand. He says, however (article Hebrew Poetry, DB.),
" The vastly preponderating probability appears to belong to the theory of
Ley, who counts the rises without taking account of the falls. " Duhm, in
his Commentaries on Isaiah, 1892, and the Psalter, 1899, also uses the tonic
principle, but without any explanation of his principles or his relation to others.
It is astonishing how exactly his views, as to many passages, correspond with
those given previously in my Messianic Prophecy, 1886. In the meanwhile the
principle of tonic measure was greatly strengthened by the discovery that the
same principle determined the structure of the more ancient Egyptian, Baby
lonian, and Assyrian poetry. F. Brown {Religious Poetry of Babylonia, Pres
byterian Review, 1888), among other examples, shewed that the epic of the
descent of Istar to Sheol is pentameter. The Hymn to the Nile was recognised
as measured by the tonic accent, by Guieysse {Records of the Past, new ed., III.
47-48). Erman also {Life in Ancient Egypt, p. 395) stated that Egyptian
poetry was measured by the tonic accent. Two recent scholars have endeav
oured to fortify the tonic principle by a closer study of the syllable. H. Grimme
{Abriss der Bib. Hebr. Metrik, ZDMG. 1895; Grundziige der Hebr. Akzent
und Vokallehre, 1896; Psalmen Probleme, 1902) revives the use of morae,
but builds essentially on the accents for measurement of lines. His last book
POETRY OF THE PSALTER xli
has only come into my hands since I completed my Ms. for this Com
mentary. Our independent work agrees as to the measures of Pss. 1-50,
except in 7, 9-10, 11, 17, 19" 23, 25, 31, 32, 34, 37, 38. Pss. 25, 34, 37,
hexameters, he interprets as trimeters, dividing the lines at the caesuras.
The other Pss. are full of difficulty, due chiefly to glosses where there is
room for difference in reconstruction. E. Sievers in 1901 published his
Metrische Studien. While building on the tonic principle, he fortifies it
by giving it a foundation in the laws of speech, song, and music, and by
a careful study of the unaccented syllables. His principles have been
adopted for the most part in Bathgen s Psalmeri*, 1904. Sievers, in his
double fours and sevens, falls into an error similar to that of Ley. His
double fours of Ex. 15, 2 S. I, Ju. 5 are nothing but tetrameters, and his
sevens limited, so far as \f> is concerned, to 4, 9-10, are due to mistaken
interpretation of the measures, which in both cases in the original Pss.
were trimeters, disturbed, however, by many glosses. Those who have
used the principle of tonic measure since Anton, have not failed to rec
ognise that the stress of the accent alternates with a falling of the voice in
one, two, or three syllables, in varied relation to the tonic syllable ; but they
have not thought it needful to count these syllables as Sievers does. Indeed,
Sievers (p. 77) recognises that Anton instinctively came nearest the truth,
that his theory needs few modifications, and that he only failed in working it
out in detail. But it is just this detail in Sievers method which is of doubtful
value. It is based on the essential accuracy of the Massoretic system, which,
as is evident from the transliterations in Origen s Hexapla, was artificial ; and,
as many Hebrew scholars since Lovvth have recognised, is of doubtful origi
nality. And in fact Sievers measures, as those of Grimme, really depend
upon the tonic accents, which alone are of any great importance even
in his system. In the use of the natural laws of speech and music as the
basis of the measures of poetry, Sievers was anticipated by the eminent
American poet, Sydney Lanier (Science of English Verse, 1880), whom I
used at an early date. A most thoroughgoing and invariably hostile criti
cism of metrical theories of Hebrew poetry is given by Ecker (Porta Sion,
22-181 ; 1903). A more recent, less complete, more sympathetic, yet uncer
tain criticism is given by W. H. Cobb (Criticism of Systems of Hebrew
Metre, 1905).
The following is the result of my study of the measures of the Psalms :
I. There are eighty-nine trimeter Pss. in the Psalter. This is a favourite
measure for lyrics. These Pss. are 2, 3, 6, 7, 8, 9-10, n, 15, 18, I9 2 ~ 7 20, 21,
22, 2 4 i- 24^-10 26, 27-12 33, 366-10 38, 44, 47, 49, 51, 54,552-3.5-* ^ ^2-5
576.8-12 (= loS 2 - 6 ) 59, 6o 3 - - 12 -i4 DO 8 - 12 " (= io8 8 - 14 ) 63, 66 1 - 9 66 13 - 19 67,
6 9 8-14.20-29 ?I> 73, 75^ 76> 772-16 77 17-20 78> 7Q) So, 8l 2^6 8l 6c-15 82> ^ ^ 88>
89 4-5. is-46 90> 9I> 9 2, 93 + 96-100, 94, 95 1 - 6 95 7 - 11 io2 2 ~ 12 103, 104, 105-106, 107,
I09 l-5. 16-18. 21-27 I0 96-15 IIT) II2> u^ II4) 1151-8 1158-16 n6, 117, Il8, 135,
136, 138, 1 391- 6 - 13-16. 23-24 I39 7-12 ^lT-22 I42> z ^1-2. 7-11 j ^ ^H. 7-11. 12-21
148, 149, 150. We may give as a specimen 24 1 * 6 :
xlii INTRODUCTION
n mmS
na
nnnj Sjn
mm -via nSy
Wlp DTPD3 0)p>
aaS -131 "pj
mmn
in nr
VJB
II. There are twenty tetrameters in the Psalter: I, 4, 12, 13, 16, 29, 30, 41,
46, 58, 61, 64, 68, 74, 86, 89 2 - 3 -^ 89* ^ , 40 , 141, 14412-16. p s . 13 may be
given as a specimen. The caesura is always in the middle when it occurs.
nxj mm
-nN mnon KJN ij
nwy n^N NJN~-\J
N ^Sy on> NJN i^
noon in^N mn>
.men "N-D
iS O^N
III. There are twenty-five pentameters in the Psalter: 5, 14 (= 53), 17,
I9 8-15 27 l-6 2g> 32> 35> 36 2-5 39 4Q 2-12 42 _ 43> ^ 52> ^10-16. 2 l-22. 24 5^
692-7.16-19 0-3 240 14-18 (=70)> g 4> 8?> JOI> IIO M9f , 37f ^^ ps ^ may
be given as a specimen. The caesura usually comes after the third beat, but
occasionally for variety after the second.
cm 1 pN iaSa Saj IDK
nn> JD ->D San
DJ PN
xS m,m onS
anrc SN - D nno nno
DDND mm ID E"an
IV. There are twenty-five hexameters: the alphabetical 25, 34, 37, 145 ;
the pilgrim Pss. 120, 121, 122, 123, 124, 125, 126, I27 1 - 2 127*^ 128, 129, 130,
POETRY OF THE PSALTER xliii
131, 132, 133, 134; and 31, 50, 62, 72, I02 13 - 23 - 29 . Pss. 124, 125 illustrate
the varied use of the caesura.
wncjo uS rvn& PIVP *hk
hy aipa uS mntp nirr >SiS
a DCN nnna "JiyVa c^n n
lay nSru ^ifltaip o^cn >TN
e 1 ? po ujru N?^ mn> ^ina
HDD ntaSw nasa ww (run)
) ueVoj umsi laoj non (njn)
^x t r x ins nwa
nS aoo onn
ij? n>?i nnjjD in^S aoo
V. There are long Pss. of varying measures. Ps. 23 has three Strs. of
three, four, and five tones, increasing with each Str. Ps. 45 is essentially
a tetrameter, but it uses occasional trimeters with striking effect for a more
rapid movement of the thought. In this it resembles the Song of Deborah,
Ju. 5. Some scholars, as Toy and Duhm, recognise dimeters of two tones,
but these are parts of tetrameters or hexameters. The division made by these
scholars are at the caesuras. There are no dimeters except in broken lines
used at times for a metrical pause (e.g. Pss. I 1 -* 8 2 - 10 ). Many of Grimme s
trimeters are really hexameters. Sievers double threes and double fours are
trimeters and tetrameters.
VI. The Hebrew poets seldom accent a monosyllable. It usually loses
its tone by being attached to the previous or the subsequent word. Two
successive tonic syllables make very bad euphony, especially at the end of 1.
There were various devices for overcoming this difficulty. At the end of 1.,
the accent of the word before the monosyllable was retracted ; e.g. y-i_s ^fi#
2 10 , "13 "Din 2 12 , jw wn^ljw iS;i 7 15 , o pen i8 20 , na ^v*\ 24 1 . Two tones
were gained by attaching three short words ; e.g. ^3~nc" <i :3 5 11 , 13~ p>n~ ?r 5 12 ,
nST <i :r.i i ~ L D 49 2 . The insertion of the conj. i before a monosyllable makes a
sufficient vocalic utterance to justify giving the word a tone. It is sometimes
used to make it easier to give a long word two tones ; e.g. S% 37 31 41, SNI 25 2
37 1 , Sjn 3 9 , in all cases given by but omitted by $?
( C) The Hebrew poets, as poets of other nations, used archaic
words and forms for metrical purposes : (a) The archaic case
endings softened the transition from word to word and made the
language more melodious, (b) The archaic suffixes and modal
xliv INTRODUCTION
forms were used partly for the same purpose and partly to give the
tone a more melodious position, (c) The archaic prepositions
were employed in order to get independent words or variation in
the tonic syllable (i^y.<****s.ioo.q. ; Br. SHS 371 ).
(a) ^ so 10 792 1042 1148.
, 123 .
nn* for n.. 3 3 44 27 638 8o 3 92 94" I2O 1 I25 3 .
() u^s U2 5 12 4 l *+
p 5 10 n -2.3 , 2 9 35 11 368+.
ic_ sf. 28-6 u7 2I io.ii.i8 22 5 + . 1 C S for ar 2*44*-" 49 14 +-
(V) ica for 3 ii 2 .
ica for o 29 6 5S 5 - 10 63 yS 13 oxi 9 928 + .
^y for n; I04 28 .
Sjj for S? 50 5 - 18 92* 94 2) .
:c for JD 44 n 45* 78*.
Sa for Sa 19* 632 72 7 .
(Z?) The Hebrew poets ornamented their lines by various devices
at the beginning, in the middle, before caesuras, and at the end.
At the beginning the order of the alphabet was followed and acros
tics were made of various kinds. Certain important words were
repeated in several successive lines. At the ends of lines a kind
of assonance or rhyme was made, especially by the use of identical
suffixes. The same device was also used at times before caesuras.
(a) The Alphabetic Pss. are 9-10, 25, 34, 37, in, 112, 119, 145. Usually
the letter of the alphabet begins a 1., a couplet, or a Str.; but in 9 -2 - 3 it is
repeated at the beginning of each of the four 11. of the Str., and in 119
throughout the twenty-two alphabetical Strs. it is repeated eight times (cf.
La. 3). (b} Ps. I3 2 ~ 3 has njx <> at the beginning of each of the four lines of
the Str. ; and v. 4 " 5 has ID at the beginning of three of the four 11. Ps. 29 re
peats rnni ^ip eight times and ian thrice. Ps. 62 repeats IN eight times. Ps. 148
repeats iniSSn six times, and Ps. 150 the same nine times, (c) Rhyming with
identical suffixes is used as an ornament, rather than as in modern poetry to
mark the ends of all 11. of the poem. The following examples may suffice.
^_ 2 8a6. 4o. Soft. _ ^ I3 throughout, 27 B .7-8.9.11-12 22 206-22 ^ 4 ^ ^A ^
-T!_ 9 2 - 3 151 20 2 -s 45 4 - 1- 45 11 - s - IS 2 " 3 . n_ 24^ 4?*- (6 1.).-
The Pss. that use this method usually vary in their use of it. Ps. 6 has
_ for the most part d^b.^b.Aab.Sa .7abc.8ac.9ab .10a^ but r\ v. 56 - 606 , ^_ V . 86 - lln .
Ps. 31 has _ v. 2 - 17 , but TI v. 2 - 21 - 23 . Ps. 35 has >_ v. 1 ^- "- 14 , but o_ v. 6 - 6 .
Ps. 119 has a variation, some Strs. ending in q, others in "_. (</) Ps. no
has v after caesura and at end of 1. 1, but ^ in 11. 2, 3, 4, 5 ; D_ 1. 6 ; 1 1. 7 ; D _
POETRY OF THE PSALTER xlv
11. 8, 10 ; n_ 1. 9. At the beginning of six 11. of 45 13 16 the words end in m_.
Ps. 143 has in ten 11. the first and last words in >_, before caesuras r\.
I44 B has assonance in every word of the tetrameter hexastich ; all the words
of 11. I, 3, 5 end in 3-_; those of 2, 4, 6 in n\ The later scribes and editors
did not care for this ornament of style, and so obscured it and even effaced
it partly by changing the order of words in the sentence, or by glosses of
various kinds.
The Pss. were also arranged in regular strophical organiza
tion, as was indeed almost necessary for musical rendering in early
lyric forms of song. The reason why this has not been evident is
that the liturgical glosses of later times have obscured or destroyed
them. These strophes are of great variety as coming from so
many different authors and so many different periods of time.
Strophes may be simple or complex, just as in the case of parallel
ism of lines. The simple strophes are of few lines of one kind of
parallelism. The complex strophes have more lines and two or
more kinds of parallelism. In this case the connection of thought
is usually clear. The strophical divisions may be determined by
a more decided separation in the thought of the poem. Some
times it is not easy to distinguish between the lesser and greater
separations because of a lack of familiarity of modern scholars with
the delicate shades of parallelism, which constituted the most char
acteristic feature of Hebrew thought ; and because of the prejudices
due to other rhetorical and logical uses of Western races and mod
ern times. The simple strophes of one kind of parall. only are not
common. They tend to a monotonous style. The usual method
in the strophe is to combine the several kinds. This puts at the
disposal of the poet a very great variety of combinations. These
will appear in the commentary on the particular Pss. As Lowth
well says : " A happy mixture of the several sorts gives an agreeable
variety, and they serve mutually to recommend and set off one
another." (Prelim. Diss. to Isaiah, p. xxvi.) I may, however,
sum up the results of my investigation of the strophical structure
of the Pss. as follows :
The Strs. are arranged on the same principles of parallelism as the 11., in all
its varieties. Poems of single Strs. are uncommon. The most frequent structure
is the pair of Strs. frequently doubled in two pairs, rarely as eight and sixteen
Strs. The triplet of Strs. is also common, less frequent its multiples of six,
xlvi INTRODUCTION
nine, and twenty-four Strs. There are also poems of five, and its multiples,
ten, fifteen, and twenty Strs. Poems of seven Strs. are uncommon. Poems
of eleven and twenty-two Strs. are limited to alphabetical poems. I do not
attempt to separate the glosses in the verses given below. Duplicates are not
counted, (i) Poems of single Strs. are the Pilgrim Pss., 123, 125, I27 1 2
! 278-5 x 28, 131, 133, 134. There are only four others: 15, 36 2 ~ 5 117, i44 12 ~ 15 ,
which have special reasons. (2) Poems with a pair of Strs. are fifty in
number: I, 7, 8, 11, 13, I9 2 7 I9 8 - 15 20, 21, 24!- 24 7 10 27 1 - 6 32, 36 6 - 10 39,
40^8 (= 70)> 49f S2f 54> 57 G. 8-12 ( = 108M)> ^ ^ ^ ^ ^13-2; ?2> ^
g^-GZ. g 9 47-52 951-6 95 7-ll IOI> IO2 13-29 HO, 114, 1 2O, 121, 122, 124, 126, 129,
130, 136, I39 17 - 22 142, 143, I44 1 - 2 - 7 - n I47 1 - 6 I47 7 - 11 150. Poems with four
Strs. are thirty-one in number: 2, 3, 4, 6, 12, 26, 30, 33, 4O-~ 12 41, 44, 48, 51,
56, 6o :i - 7 - J 26 - 14 60 8 - 12 " (= io8 8 - 14 ) 71, 77 17 - 20 Si 6 *- 15 83, 85, 91, 92, I02 2 - 1 - 107,
113, II5 1 - 8 Ii8 2 - 7 - 1(M2 132, 141, 148. Poems of eight Strs. are: 17, 68, 116;
of sixteen Strs. S9 4 " 5 - i 8 - 46 . (3) Poems of three Strs. are thirty-six in number :
1 6, 23, 25, 2 7 -i 2 28, 34, 35, 42-43, 45, 46, 50, 55 ^.*-9 55 %-i6. 21-24 5? 2-5 6l>
63, 64, 66 1 - 9 67, 6 9 2 - 7 - I 4 -"*- so- 32 76, 82, 84, 87, 88, 1158-16 M si-* 135, 137, 138,
I39 7 ~ 12 140, 145, 146, I47 12 - 2 i 149. Poems of six Strs. are : 18, 75, 89 -- 3 - 6 ~ 15
90, 94, I09 1 - 6 - 16 - 18 - 21 - 27 I39 1 " 6 - 13 ~ 16 - >23 - 24 . Poems of nine Strs. : 74 ; of twenty-
four Strs. : 105-106. (4) There are twelve poems of five Strs. : 5, 14 (= 53),
22, 29, 31, 38, 47, 69 8 - 13 - 2v - >9 77 2 -i 80, 86, IO9 6 - 15 . There is also one of
ten Strs. : 73 ; one of fifteen Strs. : 93 -f 96-100 ; and one of twenty : 78.
(5) There are three poems of seven Strs. : 37, 103, 104. (6) Alphabetical
poems are two of eleven Strs. : 111,112; and two of twenty-two : 9-10, 1 19.
These Strs. vary in number of 11. and in combinations of parall. The
Refrains are not counted in the Strs. (i) The only apparent monostichs are
in alphabetical Pss. : 25, 34, HI, 112, 145. But these are not really mono
stichs, but 11. grouped in several kinds of stichs : 25, 34, 145 heptastichs ; in,
H2, distichs. (2) Distichs are not common in the Psalter. They are more
appropriate to sentences of Wisdom. There are, however, five : 14 ( 53),
62, 66i- 9 HI, 112. (3) Tristichs are not common: 17, 74, 75, JJ^-M 87,
1 1 6. (4) The tetrastich is the most frequent lyric form. There are sixty-
two of them : 3, 4, 5, 9-10, 12, 13, 23, 26, 27 7 - 12 28, 29, 30, 4O 14 ~ 18 (= 70),
47, 48, ss 2 - 3 - 6 - 90 S7 2 - 5 57 6 - s- 12 (= loS 2 - 6 ), oo 3 - 7 - 12 *- 14 6o 8 -i 2a (= loS 8 - 14 ), 61,
6 3 6 5 73 7 8 8l<k>16 82 > 86 89 2 - 3 - 6 - 15 89^-^^ 94, 101, 103, 105-106,
icx) 6 - 15 log 1 " 5 - 16 - 18 - 21 ~ 27 113, H5 1 - 8 117, ii8 19 - 26 120, 121, 122, 123, 124, 125,
126, I27 1 - 2 1 27 s - 5 128, 129, 130, 131, 132, 133, 134, 137, I391- 6 - 13 - 1G - 23 - 24
I39 7 -! 2 13917-22 I4I) 1441-2. 7-n t (5) There are thirteen pentastichs : 6, 31,
32, 36 6 - 10 40 2 - 12 41, 559^-16.21-24 64, 67, Si 2 ^ 6 90, 1 10, 143. (6) There are
forty-three hexastichs : i, I9 2 ~ 7 ig 8 - 15 27!-* 36--* 37, 38, 46, 50, 52, 54, 56, 68,
6 9 2-7. 14-19. 3(^32 ^S-U. 2)-29 ^ jjZ-15 j^ go, 84, 85, Sg 47 " 62 92, 93 + 96-IOO,
95^ 95 7 - 11 io2 2 -i 2 I021 3 - 29 114, iis 9 -^ iiS 2 - 7 - i"-u 135, 136, 138, 140, I44i 2 -i 5
146, I47 1 " 6 I47 7 ~ n I47 12 ~ 21 148, 149, 150. (7) There are nine heptastichs: 2,
25, 34, 39, 66 18 - 20 71, 72, 91, 145. (8) There are nine octastichs: 8, 11, 16,
20, 44, 58, 83, 104, 119. (9) There is one nonastich : 42-43. (10) There are
POETRY OF THE PSALTER xlvii
seven decastichs : 7, 15, 22, 33, 35, 51, 142. (n) There are four duodeca-
stichs : 21, 59, 88, 107. (12) There are two fourteen-lined Strs. : 18, 49.
(13) There are several Pss. with varying Strs., 24 1-6 24 7 ~ 10 , with responsive
choirs. Ps. 45 has Strs. of increasing length with Rfs. and measures varying
as the Song of Deborah, Ju. 5.
The credit of calling the attention of scholars to the strophical organisation
of Hebrew poetry is usually given to Koster (Das Buck Hiob und der Prediger
Solomos nach ihrer strophischen Anordnung, 1813; Die Psalmen nach ihrer
strophischen Anordnung, 1837 ; and especially Die Strophen oder Parallelismus
der Verse der Heb. Poesie, S. K. 1831). But in fact many older scholars had
recognised the strophe and antistrophe in Hebrew poetry; so especially
Anton. Even Lowth pointed out that there were stanzas of different numbers
of lines (Prelim. Diss. to Isaiah}. Koster builds on Lowth s system of par
allelism and maintains that groups of verses are arranged on the same princi
ples of parallelism as the verses themselves, and thus he gets various kinds of
strophic parallelism corresponding with the various kinds of parallels of lines.
He distinguishes (i) word strophes, (2) thought strophes, (a) synonymous,
() antithetical, (c) synthetic, and (</) identical. In this he is essentially
correct. De Wette, in the fourth edition of his Commentary, 1836, recognises
that about all the Psalms are divided into strophes; so Ewald, Olshausen,
Delitzsch, and others in their Commentaries. There were, however, great
differences of opinion as to the principles for determining the strophical
organisation, as these scholars, one and all, made the strophical divisions
dependent upon their opinions of the most important breaks in the thought of
the poems. If they had built on Koster they would have been more success
ful. D. H. Miiller (Die Propheten in ihrer urspriinglichen Form, 1895, St-
phenbau und Responsion, 1898) classified the strophes under the terms,
responsion, concatenation, and inclusion. As I said in 1899 (SHS. 399) . "There
is nothing new in his theory but the terminology and some of the illustrations.
Responsion is simply the antithetical parallelism of strophes, concatenation is
the stairlike parallelism of lines used in strophical relations, and inclusion is
the introverted parallelism of strophes. I have taught all this for thirty years
and given the doctrine of the strophe in the writings above referred to."
Miiller was hardly justified in objecting to Zenner (Chorgesange int Buche
der Psalmen, 1896) as appropriating his ideas, for they were common prop
erty, the inevitable result of the application, since Koster, of the principles of
parallelism to strophes. Rather Miiller himself was to blame for not properly
recognising the work of his predecessors, which would have shown him that
his views were not as original as he supposed.
{F) There are also Refrains which some poets use in connec
tion with the various strophes of their poems. These are of sev
eral kinds : (a) they are often identical in thought and expression ;
(^) the thought is the same but its expression varies ; (c) the
d
xlviii INTRODUCTION
thought and expression both vary; (d} a number of Pss. were
composed and arranged for singing by responsive choirs; and
(e) some for solo voices and choruses.
(a} Ps. 39 has 2 Str. y 5 with identical Rf. I 5 ; Ps. 42-43 has 3 Str. 9 5 with
identical Rf. 3 5 . The following also have identical Rfs. : 46, 49, 56, 59, 62, 80,
85, 1 1 6, 144 A . () Ps. 8 has an identical couplet of Rf. ; but it is before the first
Str. and after the second Str., on the principle of inclusion or introverted
parallelism, so 57 B (= io8 A ), cf. 58. Ps. 107 has double Rfs. (c) Ps. 45 has
3 Str. of increasing length, 2, 6, 18, with a Rf. of one line at the close of each
beginning with an identical term, but varying in thought and expression in
other respects. Ps. 66 A has two Str. couplets, each introduced by a Rf. varying
only in expression. The following Pss. are uniform in structure, with varying
Rfs., 50, 84. (</) Pss. 20, 21 were sung by responsive choirs. The Rfs. vary
in expression. They are trimeter couplets following 2 Str. S 3 in Ps. 20, and
2 Str. I2 3 in Ps. 21. Ps. 24 7 " 10 was also arranged for responsive choirs with Rfs.
in which there is identical expression in part, and in part variation. Pss. n8 A
n8 B were also arranged for responsive choirs. (?) Ps. 15 has a couplet of
inquiry, followed by a decalogue of moral requirement and a monostich of
conclusion. Ps. 24 1 " 6 has a similar variety of inquiry, response, and statement.
The recognition of Refrains and responsive choirs in the Psalter has been quite
general. But there has been a great difference of opinion as to particular
Pss. Zenner ( Chorgesange im Buche der Psalmen, 1896) pushes responsion to
extraordinary lengths, and includes in his scheme a large number of Pss. that
give no other suggestion of responsive choirs than the principle of responsion,
which is, as we have seen, rather a characteristic of one kind of parallelism of
Strophes as well as lines of Hebrew poetry. At the same time it is quite
possible that the choirs of temple and synagogues made a more extended use
of responsive singing than has ordinarily been supposed. This feature of
responsion of Strophes certainly made such responsive singing easier; cf.
Condamin, Le Livre d haie, 1905. The attempt of Baumann (ZDMG. 1905,
S. I29sq.) to discredit the Rf. is based on false conceptions of the nature of a
Rf., and is made in such a way as to discredit rather the author.
13. Several Pss. give evidence that they were parts of longer
Pss.
(i) Pss. 9 and 10 were originally one alphabetical Ps., as indeed they are
given in @, U, and in the uses of the Roman Catholic, Greek, and Syriac
Churches, making a difference of numbering of one less Ps. from Pss. 10-113.
Ps. 9 in the order of the alphabet reaches the Str. with 3, Ps. 10 begins with *?
and continues the alphabetical structure to the end. However, there are
several Strs. in which the letter has been lost, partly through mistake, partly
from the intentional substitution of other words and sentences by editors.
PSALMS DIVIDED OR COMPOSITE xlix
(2) Pss. 42 and 43 were originally one. This is evident from the Rf., which
comes twice in 42 and once in 43, and from the fact that the measures,
strophical organisation, and entire character of the Pss. are the same.
(3) Pss. 93, 96-100 were originally parts of a great royal advent Ps. of fifteen
trimeter hexastichs. It was broken into six Pss., and these were edited with
many changes for liturgical purposes. Even in $fy in twelve codd. 93 is part
of 92, in nine codd. 95 of 94, in four codd. 96 of 95, in fourteen codd. 97 of
96, in eight codd. 99 of 98. (4) Pss. 105 and 106 were originally one, each
having twelve trimeter tetrastichs. (5) @ also divides 116 and 147 into two
Pss. each, followed by U, so that 117-147 |, EV 8 ., are numbered differently
from (, U. 148-150 have the same number in all.
14. Many Pss. are composite of two or more original Pss.
or parts of Pss. combined for liturgical purposes. Usually the
original Pss. were of different poetic structure, and they are com
bined in various ways by editorial seams.
(i) Ps. 19 is composed of an early trimeter morning hymn in praise
of the sun, v. 2 ~ 7 , and a late pentameter in praise of the divine Law, v. 8 ~ 15 .
(2) Ps. 24 is composed of an original choral, v. 7 ~ 10 , and a later ethical Ps.,
v- 1 " 8 - (3) P S< 4 i composed of an original Ps., v. 2 ~ 12 , of four pentameter pen-
tastichs, to which was appended v. 13s ^- = Ps. 70 with editorial modifications.
(4) Ps. 60 is composed of v. 8 ~ 12a , an ancient piece, and v. 3 ~ 7 - 126 - 14 , a more
modern one. Ps. 108 is composed of v. 1 " 6 = 57 8 " 12 and v. 7 ~ 14 = 6o 7 ~ 14 , not
that this Ps. actually used parts of 57 and 60, but that it used one of the orig
inals of each of these Pss. (5) Ps. 89 is composed of a paraphrase of the
Davidic covenant in four parts, each of four trimeter tetrastichs, v. 4 " 5 - 18 46 ;
a much later tetrameter poem of six tetrastichs in praise of the fidelity of
Yahweh in the creation and government of the world, v. 2 " 3 - 6 ~ 15 . These were
combined at a still later date, and given a conclusion of two tetrameter hexa
stichs expressing an intense longing for divine interposition, v. 47 " 52 . (6) ,
J5, and even Ki. combine 114 with 115 in their 113; but in fact 115 is com
posed of four trimeter tetrastichs, v. 1 8 , and three trimeter hexastichs, v. 9 " 16 .
(7) The following Pss. are also composite of two or three earlier Pss. : 27,
3 6 55 57 66 > 6 9 77 8l 95 IQ 2, 109, 118, 127, 139, 144, 147.
15. Many early Pss. have been adapted by editors of the several
minor and major Psalters for later use by glosses of various kinds.
These are usually in different measures from those of the Pss. ; and
frequently the persons and numbers of nouns and verbs differ from
those of the original poems, as if the editors would carefully distin
guish their additions from the originals.
1 INTRODUCTION
These glosses are of several kinds. The simplest and most
natural are liturgical in character, petitions, intercessions, calls to
worship, expressions of praise and the like. Pss. expressive of
piety and protestations of integrity are modified by the insertions
of confessions of sin and pleas for forgiveness. Protestations of
innocence are inserted in Pss. which lament the sufferings of the
people of God from vindictive and cruel enemies. Personal, local,
and earlier national relations are generalised so that earlier Pss.
might with propriety be used in the public worship of late times.
Early Pss. were adapted to the time of the supremacy of Law by
legal glosses, to the times of Hebrew Wisdom by legal glosses, to
the Maccabean times by lamentations for defeat, imprecations
upon enemies, and other warlike expressions appropriate to a
period of persecution and conflict. Early Pss. were enriched by
illustrations from earlier literature, or by fuller and expansive
statements. Several Pss. were given a Messianic reference in this
way. Thus the editors of the various Psalters did exactly what
the editors of prayer-books, liturgies, and hymn-books have always
done. They had greater interest in editing the Pss. for public
worship than in preserving their original literary form and mean
ing. Accordingly, many of the Pss. have lost their original literary
form. They express varied states of mind, differences of experi
ence, inconsistent situations ; there are sudden and unexpected
changes in tense of verbs, and in person and number of pronouns
and suffixes. All this makes the Pss. richer in the expression of
religious experience, and in this respect more suited to the varied
needs of the congregation, but greatly injures their literary and
historical value.
It will be sufficient to call attention to several Pss. in which editorial work
of various kinds appears.
(i) The alphabetic Pss. show signs of changes of the text. Ps. 9 has the
alphabetical structure preserved with Strs. N , 2, >, r, n. But the Sirs. J, n, to,
% o have been modified. Ps. 10 has the alphabetic structure in S, p, i, c, r.
But the Strs. c, j, D, j", x are confused. Ps. 2$ has an additional line with
-i for an original p. Ps. 34 adds two tetrameters. Ps. 37 has the Str. y con
fused. Ps. 119 shows evidence of a great number of changes in the uses of
terms for divine Law and in their order in the Strs. Ps. 145 lacks the Str. J.
The alphabetic form of La. has been well preserved, but that of Na. I has
been confused still more than that of Pss. 9-10. (2) Ps. I 3 is a mosaic
TEXTUAL GLOSSES AND ERRORS li
from Je. I7 5 " 8 Ez. 47 12 Jos. I 8 interposed between two antithetical Strs., mak
ing a metrical arrangement of the present Ps. impracticable. (3) Ps. 18 was
a graphic ode of the time of David, preserved in another edition I S. 22. An
editor prefixed a protestation of love, v. 2 . Another inserted an assertion of
fidelity to the Deuteronomic Law, v. 21 ~ 24 ; still another of fidelity to the morals
of Hebrew Wisdom, v. 25 ~ 28 , and there are other expressions indicating a later
attitude of Israel to the nations than that represented in the original ode,
Vt 36.456.46 50^ (^) p S- 2 2 was a graphic plea of suffering Israel. A later editor
appended a liturgical gloss, v. 24 " 25 - ^ another v. 28 " 32 , to give the sufferings a
world-wide and Messianic significance. (5) Ps. 32, a simple penitential Ps.,
was enlarged by an ethical gloss, v. 2 , a gloss of intensification, v. 7 , a gloss of
warning, v. 8 ~ 9 , and a concluding liturgical gloss. (6) Ps. 44, an original Ps.
of |& was edited in 5 with a gloss of adaptation, v. 5 - 7 . Maccabean glosses
appear in v. 6 - 8 ~ 9 , the exultation of victory, and in v. 10 - 12 , by another hand, the
humiliation of defeat. (7) Ps. 65 is an ancient song of praise in the temple,
V 2. 3a. s. Ga. 7. 8a 9^ A gloss makes the worship universal, v. 3b - ^j another makes
the divine wonders in nature an object of fear, v. 9a ; another thinks of the
covering over of transgression, v. 4 . Later editors add fragments of two har
vest songs, the one, v. 10 " 11 , of the grain harvest; the other of the richness of
flocks, v. 12 - 14 . (8) Ps. 72 8 - 12 is a mosaic of citations from Zee. 9 10 Is. 2 Jb. 29 12 .
A large proportion of the Pss. have such glosses as these, adapting early Pss.
to later uses, in the several successive editings of the Psalter.
16. The text of the Psalter shows a large number of errors,
just such as oite would expect from its transmission through the
hands of many different editors and copyists. There are essentially
the same kinds of errors and subject to the same rules and principles
of classification as those that are found in all Literature.
The most of the Pss. were composed in the ancient Hebrew
script, resembling the Samaritan letters. They were transliterated
into the Egyptian Aramaic script, and finally into the later square
Aramaic letters. In each of these scripts errors arose from mistakes
as to similar letters both in form and in sound ; the transposition
of letters in a word or of words in a sentence ; the wrong attach
ment of letters to words, or of words to sentences ; the trans
position of clauses ; and conjectures in the case of defective or
illegible Mss.
(i) There is a large number of mistakes of letters. A list of these is given
in Or. {Com. on Pss., Vol. I. 128 sq.); cf. Baumgartner (tude Critique
sur retat du texte du livre des Proverbes, 277 sq.). The following speci
mens of a very large number may suffice: I2 6 ITD ; @, &, S, JJDN. 146 DHD
= 53 6 DXD. i6 4 orvsDj; <5 D^DJ. i8 u N-p = 2 S. 22 11 jo\ 28 7 n^c; <S, &,
Ill INTRODUCTION
nra. 29 2 nun; & nixn. 3O 8 mn; @ mn. 4O 16 ice = 70* las". 4
(Sons. 40" corn; (Safari. 68 16 joa; <S, >, P" 1 7 j21 ^or; 3, >, arn.
;?; @, &, 3, Snr. 97 11 jnr; <S, 3, &, m?.
; (5, 3, a pa\ IO9 18 ins; TIN.
(2) Transposition of letters : io 6 jna N^ for <S, 3, JH N^a. 1 1 6 DTIO; 2 >cno.
.i8 13 nay = 28. 22 18 nya. i8 48 -ia-n = 2 S. 22 48 insi, so i44 2 . 25^ N 1 ^; @ SN.
26 8 pj?s; (5 o; j. 45 10 n^N; @, <S, ION; 3 ^ND. 49 12 cav; 6, &, tE, c-op.
72 5 "|iNn^; @ I^NM. IO4 6 irr-D^; irrD.
(3) Letters differently connected: 4 8 nnSaS mas for ( ncS a 1 ? naa. I! 1
mox oann nu, Vrss. -IIDX ica in nu. 85 9 nSoaS law SKI for <5 nS caS ^a >SK\
io6 7 D^ Sj? for (5 aSy.
(4) Verses differently connected : 22 31 wa = nnS; but @, U, Kia* 1 inS.
25 1 nSt* : K>K, but (@ ^n^K Ntt N. 42 6 ^nS : VJD, but V. 12 43 5 nSNl ^JD.
(5) There are many examples of dittography : io 10 DnDM D KaSn; io 14
nnK ^ HPNi; 32 7 un ^nxn; 44* "^j after r, so v. 20 .
(6) The following specimens of haplography may be given : 38 ""J^K ()aSj
42 2 Jiyn (r)? Ka; 28 22 *?K (^K); 45* i"i^ for qon> required for assonance.
(7) Displacements : 5 18 njxa displaced from ^S>? ^or, making a confusion
of similes.
(8) Conflation by error : 32* pn KXD for po confused with nws ; 44 8
^"i; nriN, but n.iK not in <S, & ; 27 KSiS, @ only iS.
(9) Compression by omission : 3 9 nin^V for mn> i^, needed for measure;
4 2 ixa for ^ 1X3, needed for measure ; 7 s p"y> for pic px @, S, required
for measure ; 14 s ID = JD 53* for JD ID, both needed for measure ; IQ 5 c^p for
oSip @, 3, 2 ; 23 ^navj for ^nasfi @, 2, for \-iau") 3, S, 1C, required by con
text ; 24 10 nwax nvr> for niNax vi^x mn\ required for measure, so 46 8 - 12 ;
28 8 icS for icjS (5, & ; 39 2 nine s for nce N @, F ; 45 8 n^ -o^ for n^fl^ ^D^ @,
Aq., 2, 5, 3, required for measure.
17. ^4 very large proportion of the changes in the text of the
Psalms was due to corrections of the scribes and gloss ators, who for
various reasons endeavoured to improve the text to make it more
intelligible and useful.
The scribes corrected the text to make it more intelligible.
The older writers were concise, and left many things to be inferred
by the attentive reader. In the unpointed consonant text the
words were not distinctly separated, and forms were written as
briefly as possible, so that various interpretations were possible.
There were also many abbreviations which might easily have been
misunderstood.
(/4) There is a large number of grammatical glosses, (i) The most fre
quent change was the addition of suffixes to the noun or verb. In this (5
EDITORIAL GLOSSES liii
and f^ differ so frequently that it is improbable that they used different texts.
It seems evident that they appended different suffixes to an original text,
which was without them. The article in Hebrew, as in Greek, often expresses
the possessive, and in poetry the article is frequently omitted. (2) The
variations of number in nouns and verbs is due to the failure to distinguish
numbers in the originals and the various interpretations of the scribes. It is
probable that in the most ancient Hebrew texts, as in Syriac, the number
of nouns and verbs was not always distinguished. (3) The same form is
sometimes interpreted as a noun, sometimes as a verb, which was quite pos
sible when only the consonants of the form were written. It is precisely the
same in unpointed Syriac texts. (4) In f^ and Vrss. forms are interpreted
differently, as pf., impf., or ptc., all often for an original inf. abs. (5) Prepo
sitions were often inserted in order to make the relation of nouns and verbs
more definite, especially after the older case distinctions had been lost.
(6) Particles were inserted to make the connection of clauses more distinct,
especially the relative "i^ S and the conjunctions "o and i. (7) The divine
names were inserted very often in order to make it evident that God was the
subject or object of the verb. (8) Personal and emphatic pronouns are frequent
additions to the text. (9) Other subjects and objects were also inserted in
order to make the meaning of the sentences more clear. In all these cases
even ^ has been changed from a simpler original. In a very large number
of instances the ancient Vrss., especially @ and 3, are more correct than
$%. Modern scholars have greatly erred in a too exalted estimate of the
correctness of the unpointed Hebrew text in this regard. The measures
make it evident that even |, by its numerous additions and changes of
the original, is as truly an interpretation of an older text as (55 and other
ancient Vrss.
(^) The glossators are responsible for many changes in the text. The earliest
and simplest glosses are those originally put on the margins of Mss., which sub
sequently crept into the text, (i) These were often explanations of rare and
obsolete words by more familiar ones. In this way doublets arose which are
easily detected, especially when they make the line overfull. These sometimes
extend to phrases, sentences, and even lines. (2) There are many ejacula
tions of prayer, or praise, or pious exclamation on the part of devout scribes,
which were proper on the margin, but make confusion with measure and
sense in the text itself. Many imprecations maybe thus explained. (3) There
are many minor glosses due to the desire of the scribes to make the expres
sions stronger or clearer, and so they enlarge upon the original, intensify it,
and elaborate it. (4) There are many Qrs. of the divine name in accordance
with the uses of Elohini and Adonay in different periods for an original
Yahweh; and not infrequently both readings appear as a conflation of the
original text. (5) Citations of older Scriptures were made to illustrate and
strengthen the force of the original. Sometimes these were originally in the
margin and afterward crept into the text. (6) Some of these glosses were
absent from @ and other Vrss., and sometimes and other Vrss. have similar
liv INTRODUCTION
glosses which are not in |^. The measures and strophical organisation give
great help in the detection of all such glosses.
(C) By far the larger proportion of variations between |Q and the Vrss.
consists in differences of interpretation of the same forms in the unpointed
text. With these should be associated the variations in the use of the vowel
letters and difference of interpretation as to their place in the form. It is
altogether probable that vowel letters were much more sparingly used in the
codd. of the first century B.C. than in f. 2 6 ropJ, but (5 030j; 7 7 S_M, but
<S ^N; 9" run, but Aq., 3, nx-j; 9" tfgij, but 6, Aq., &, 8, 0u; 9 21 rnic,
but @, j$, ^">. s c; lo 6 Vvrr, but 3, Aq., )SvT>, (5, &, U, -"prr; I2 2 OWEN, but
D-JCN; J4 7 PJ?H, but 53 6 rY?w; iS 26 naj, but 2 S. 22 s6 -vaj; 22 4 ii,^ t but
<S 3, P??; 22 10 rPDaE, but <S, 3, &, n^ar, as 7i 6 ; 27 on-, but , 3, a"-v;
29 9 rnW, but mSN; 3I 11 wy, but @, i, ^r, S jp; 32* n^V, but 6, 3, S
prep, and -rj ; , ,5 -<r; 32* r.P, but (5 rp; 32 6 ^6 ^}*; 36 2 rf.?, 6 yv*.
These are a few specimens only of a very great number throughout the
Psalter.
B. HIGHER CRITICISM OF THE PSALTER.
18. Ancient Jewish opinion regarded David as the editor of the
Psalter and the author of a great portion of the Psalms, so that
David and the Psalter were essentially synonymous terms.
In a Beraitha of the tract Baba Bathra of the Talmud, the
Psalter is placed second in the roll of Writings ; and it is said,
" David wrote the Book of Psalms with the aid of the ten ancients,
with the aid of Adam the first, Melchizedek, Abraham, Moses,
Heman, Jeduthun, Asaph, and the three sons of Korah." The
writing of David here is evidently editorship, and the Psalter is
represented as containing Psalms from these ten worthies as well
as from David. This statement comes from the second century
A.D., and is stereotyped in Jewish tradition. But it will not sustain
the test of criticism. Moses name is in the title of Ps. 90; He-
man s in 88 ; those of Asaph and the sons of Korah in groups of
Pss. ; Jeduthun s in Pss. 39, 62, 77 ; but in none of these cases can
we think of authorship (v. 28, 29, 34). The names of Adam
and Melchizedek do not appear in the titles, but Melchizedek s
name is in no 4 . Adam s name was possibly thought of in con
nection with the Ps. of creation, 104. But it is impossible to
think of either of them as authors of Pss. Moreover, as will soon
appear, no Ps. can be regarded as earlier than David, and few
belong to his time.
REFERENCES IN THE NEW TESTAMENT lv
The apocalypse of Ezra represents that the ancient Psalter was destroyed
with the other Writings and restored by Ezra, but that does not affect the
question of original authorship. Josephus says that, " David, being freed
from wars and dangers and enjoying a profound peace, composed songs and
hymns to God of various sorts of meter. Some of those which he made were
trimeters and some pentameters." David here stands essentially for the
Psalter. This statement is not inconsistent with the Jewish tradition already
given that David was aided by others in the composition of Pss., for it is a
general and comprehensive statement.
19. In the New Testament David is used as the equivalent
of the Psalter, and as st^ch personified in the references to particular
Psalms. Questions were not raised as to authorship or editorship.
The Psalter is referred to as the Psalms, Lk. 24 44 , the Book of
Psalms, Lk. 2o 42 , Acts i 20 , and David, Heb. 4 7 . The latter passage
cites from Ps. 95, which has no title. There are in the NT. many
citations, direct or indirect, from the Psalter. Six are cited under
the name of David, 2, 16, 32, 69, 109, no, and these simply use
the name as a common designation which amounts to nothing
more than " the Psalter " itself. Only one of these Pss. could by
any possibility have come from the time of David, and that is
altogether improbable.
Ps. 2 1 2 is cited in Acts 4 25 - 2 " 1 as by "the mouth of our father David"; but 2 7
is cited, Acts 13** as " in the second Ps.," and in Heb. I 5 5 5 as a word of God.
Ps. i6 8 - ]1 is cited in Acts 2 25 - 28 as " David saith " ; but i6 106 in Acts I3 35 as
"in another (Ps.)." Ps. 32 1-2 is cited in Rom. 4 7 ~ 8 as David s blessing.
Ps. 69 23 - 24 is cited in Rom. n 9 " 10 as "David saith" ; but 69 5 in Jn. I5 25 as
"written in their Law"; 69 10a in Jn. 2 17 as "it was written"; 69 106 in
Rom. I5 3 as " it is written" ; 69^ in Jn. 19- as "that the scripture might
be accomplished"; 6g 2 in Acts I 2) as "written in the Book of Psalms,"
though doubtless included under the general statement Acts I 16 "by the
mouth of David." The same is true of IO9 8 cited in the same passage.
Ps. no 1 is cited by our Lord as " David himself said in the Holy Spirit,"
Mk. I2 36 . Cf. Mt. 22 43 - 44 ; but Lk. 20 42 - 43 as "David himself saith in the
Book of Psalms"; and so Acts 2 34 - 36 "(David) saith himself"; and in
Heb. i 13 as God s words. Jesus and Peter were arguing with the Pharisees
in the Halacha method on the basis of received opinion. There were no good
reasons why Jesus and his apostles should depart from these opinions, even if
they did not share them. There was no reason why Jesus as a teacher should
have come to any other opinion on this subject than his contemporaries held.
This was not a matter in which his divine knowledge would have influenced
Ivi INTRODUCTION
his human training. He was doubtless not informed as to matters of criticism
which did not confront him in his day. We cannot, therefore, regard this
single statement of Jesus as decisive of the authorship of Ps. no (v. Br. Hex - 28 -
Gore, Lux Mundi, 360). The other citations (a table of which is given by
Kirk. vol. III. 838 sq.) will be considered in connection with the History of
the Interpretation of the Psalter ; v. 47.
20. There was no consensus of the Fathers, and there was no
decision of the Church, as to questions of the Higher Criticism of
the Psalter, although the common traditional opinion, in the ancient
and medieval Church, was that David was its author.
Jerome (Ep. 140 ad Cyprianum) held that Moses wrote besides
Ps. 90 also 91-100, on the theory that anonymous Pss. are to be
attributed to the author last nanred. In this he follows Jewish
opinion that the Psalter was editeVi as well as written by David.
Augustine (De Civitate Dei 17") held that the more credible
opinion was that David was the author of the Psalter. Theodore
of Mopsuestia explains seventeen Pss. as referring to the Macca-
bean age, but he seems to suppose that they were written by David
in the spirit of prophecy.
21. Calvin among the Reformers regarded Ezra as the editor
of the Psalter, and in this was followed by Du Pin and others ;
but the prevailing opinion until the eighteenth century was that
David wrote the entire Psalter.
Calvin held that Ezra or some one else edited the Psalter, and
made the first Ps. an introduction to the collection. Andrew
Rivetus says : " This only is to be held as certain, whether Moses
or David or any other composed the Psalms, they themselves were
as pens, but the Holy Spirit wrote through them " (prolog. to his
Com. on the Psalms). Casaubon says, " The truth is they are not
all David s Psalms, some having been made before and some long
after him, as shall be shown in due place " (preface to Com. on
Psalms). Du Pin said, " Though the Psalms are commonly called
the Psalms of David, or rather the Book of the Psalms of David,
yet tis certain, as St. Jerome has observed in many places, that
they are not all of em his, and that there are some written long
after his death. Tis therefore a collection of songs that was made
by Ezra " (Dissert. Prelim. Bib. des Auteurs eccl. 1696, pp. 1-5).
These represent Protestant and Roman Catholic opinions, freely
CRITICAL THEORIES Mi
expressed without censure, against the still prevailing traditional
opinion that David was the author of all the Psalms (v. Br.^ 118 - 262 ).
22. With the rise of the Higher Criticism, the traditional
opinion as to the Davidic authorship of the Psalter was questioned,
and soon abandoned by all critics. At first editorship by Ezra and
the Davidic authorship of only those Psalms which have David in
their titles was proposed ; but subsequently internal evidence showed
this to be impossible, so that critical opinion gradually came to the
result that the final editorship of the Psalter could not have been
earlier than the Maccabean period, and that David wrote few, if
any, of the Psalms, the most of them being postexilic.
After the Davidic authorship of the entire Psalter had been
generally abandoned, an effort was made to rally about the Davidic
authorship of those Pss. which have TH7 in their title, on the
theory that the 7 is 7 of ascription to an author. But this position
could not be maintained ; for a constantly increasing number of
scholars, such as Eichhorn, Ros., Bauer, Jahn, De W., al., recognised
many of these Pss. as later than David. Horsley says, " The mis
application of the Psalms to the literal David has done more mis
chief than the misapplication of any other part of the Scriptures,
among those who profess the Christian religion " (Book of Psalms,
Vol. I., Pref. 14). Ewald recognised n Pss. of David, besides a
few fragments taken up into later Pss. ; Hi. found 14, Schultz
36, De. 44. After De. had abandoned the Davidic authorship of
30 of the 74, and Schultz 38 of them, it was no longer possible to
urge Davidic authorship from the titles, and scholars had to depend
on internal evidence alone. Many recent critics refuse to recog
nise a single Psalm as written by David ; so Gr., Ku., Reu., Stade,
Che., Du. ; and the most of them no preexilic Pss. But other
critics, such as Ba., Dr., Kirk., rightly refuse this extreme position,
and still think of preexilic and even Davidic Psalms.
23. The Higher Criticism of the Psalter depends chiefly -upon
the internal evidence of the Psalms themselves. The titles are valu
able for traces of the history of their use ; but their contents, their
interrelation, and their relation to other writings of the OT., give
the only reliable evidence as to their origin and transmission.
The Higher Criticism of the Psalter has made it evident that
there is no dependence to be placed upon any of the traditional
Iviii INTRODUCTION
theories ; for it is manifest that they were all conjectural, and rested
upon insufficient evidence. We are thrown back first upon the
titles. These came from the hands of editors, and with the excep
tion of a few words, were not attached to the original Pss. They
therefore give evidence of the different stages in the editing and
use of the Pss. ; and not of the authorship, date, or character of
the originals. For these questions we must depend on a few
external evidences of citation and silence, but for the most part
on internal evidence alone : the poetic form and spirit, the subject
matter in its relation to the development of religion, faith, and
morals, the slight traces of historic circumstances and conditions,
citations from earlier writings, the use of words and phrases in
their relation to the development of the Hebrew language and
literature, and other like evidences used in the Higher Criticism
of all literature (v. Br. 8 - *").
The Pss. are divided into two great classes, those with titles and those
without. The latter are usually designated as "orphans." The titles cer
tainly came from the hands of editors. There are a few instances in which
parts of the titles may have been attached to the original Pss., but these are
comparatively unimportant. The titles represent several stages of editing.
This process still continued in <S and JS after the Hebrew text became stereo
typed. These Vrss. do not hesitate to make conjectural additions to the
titles, and even, in some cases, to make substitutions. The neglect into
which the titles fell, soon after their traditional interpretation was abandoned,
was really discreditable to Criticism ; for they give the opinion and show the
methods of a number of different editors. They are, as it were, the prints of
their fingers, which give important evidence as to the condition and use of the
Pss., at several different periods. Much work has been given to the subject
in more recent times. The views which I shall present are based chiefly
on my own private study during the past forty years. I cannot agree with
my friend Cheyne in his opinion that the titles are chiefly corruptions of
original local and personal references which he restores by purely specu
lative criticism. Undoubtedly we must resort to speculative criticism when
all other means fail us, but there is no such necessity as regards the titles
of the Pss. All the evidences used in the Higher Criticism come into play
in the investigation of the Pss. There are many citations in the NT. and
other later literature, but there are few citations in the OT. books themselves,
or in the Apocrypha or Pseudepigrapha. So far as those in the Apocrypha
or Pseudepigrapha are concerned, they give no help back of the Maccabean
period. The argument from silence has little part in the study of the Psalter,
because of the special lyric character and the limited extent of the Pss. Very
ANCIENT SONGS lix
great importance must be attached to the study of words and phrases. These
give evidence of relative position in the development of the Hebrew language
and literature. We have to take account of the archaic character of poetic
composition ; but with due allowance for this feature, great help has been
found in this study. I have made a lexicon of the Psalter, giving every word
and every use of every word, and comparing these with the uses of other OT.
literature. This has cost me an immense labour for some years, but has
amply repaid me by the fresh light cast upon the Pss. The study of Biblical
Theology in its historical development, to which I have given many years of
labour and teaching, has also aided in the Higher Criticism of the Psalter.
There are comparatively few historical traces, but these, though often obscure,
have sometimes been found illuminating.
24. The earliest term to appear in the titles was doubtless
" Song" which, in some cases at least, was attached to the originals.
It indicated a lyric poem used for singing, especially on joyous occa
sions ; in later times especially in religious worship of praise, and
by the Levitical choirs.
Ps. iS 1 (=2 S. 22 1 ) has in the title, f HTt^ n.f., a song, espe
cially an ode, as that of the crossing of the Red Sea, Ex. I5 1 ; the
Song of the Fountain, Nu. 2 1 17 ; the Song of Moses, Ut. 3 1 19 - 19 2L 22 -
32 44 ; the Song of the Vineyard, Is. 5 1 ; love songs accompanied by
a lyre, Is. 23 15 . This ancient term, not used after the time of Heze-
kiah, was in all probability attached to this earliest of the Pss.
\ "PIT n. m.song : (i) of a lyric character, distinguished from Stro I K. 5 12 ,
antith. to njip Am. 8 10 , sung on joyous occasions Gn. 3I 27 +; of love songs
Ps. 45 1 n-w -PIT, cf. Ct. i 1 title; not suited to sorrow Ps. I37 3 ; (2) of a
religious type used in worship of God : || nSsn 42 9 ; usually of praise Tab *?Sn
69 31 ; -vtfa rmn 28 7 , cf. Ne. I2 46 ; ni,-P v Ps. 137*, cf. 2 Ch. 29^ ; jvx -tf
Ps. I37 3 ; Bhn v 33 3 40* 96* 98 1 I44 9 149*, cf. Is. 42 10 (indicating a fresh
outburst of song) ; so in titles of Pss. : "viy 46 1 ; mSyon "& pilgrim songs in
titles of 120-134 ; niDTD tf 48 1 66 1 83 1 88 1 loS 1 ; -VIP ^icra 3O 1 65* 6-j 1 68 1
75 1 7& 1 87 1 92 l ; V S-oiro 45 1 v. supr. sub (i). In all these cases except 3O 1
92 1 loS 1 other terms are added to an original -vtf (v. Br. JBL - XVI11 - 138 ) .
Ps. 3O 1 has non n^jn i^ song for the dedication of the house or temple ;
Ps. 92 1 nan ovS "in? song for the Sabbath day. These indicate liturgical
uses, and must have come from editors and not from authors. Ps. 108 is a
late composite Ps., and -vtr in the title may have come from the title of the
original, v. 8 - 14 = 6o 8 ~ 14 , which is an early song of triumph. The character of
83, 88 does not seem to suit the term, for the former is essentially an impre
cation upon enemies of the time of Nehemiah, the latter a lament of the early
exile. At the same time these terms seem to be original to the Pss. and
Ix INTRODUCTION
probably imply a more comprehensive meaning for vir, such as is certainly
found in the nV?;*2n -VIP, Pss. 120-134, a collection of Pss. of great variety,
hymns, prayers, and didactic Pss. ; a little social song book for pilgrims to the
great feasts (v. 36). @ also uses y5?^ for ~w in Pss. 91, 93, 95, 96, for
reasons difficult to discover, for, while it is appropriate enough in 93, 95, 96,
it seems not appropriate to 39, 91.
25. Miktam in the titles of seven Psalms indicates that they
were taken from an early collection of choice pieces, made in the
middle Persian period.
Pss. 56-60 have Miktam in their titles, so also Ps. 16. To these
must be added Is. 38 9 " 20 . There were probably other pieces which
have been lost because they were not used by the editors of the
early Psalters. These all bear on their faces evidences of
antiquity. None of them were composed later than the early
Persian period.
The most of the Rabbis rightly interpret oror, as formed by prefix D from
the noun OPr gold, and thus think of golden piece, in accordance with the
ancient custom to name select poems, gems, jewels, choice pieces, and the
like. This indeed indicates their character, for they are artistic in form and
choice in their contents. Pss. 56, 57, 59, 60, are trimeters; 16, 58, are tetram
eters. Is. 38 9 " 20 is a pentameter. 56, 57, 58, 59, have refrains, catch words,
and other ornaments of style. They all have rare words, strange combina
tions, and a vigorous roughness of style, and express strong emotions. They
resemble in this respect the preexilic prophets, and are among the most
ancient of the Pss. Ps. 60 belongs to the early monarchy; 58, Is. 38 9 20 , to
the middle monarchy; 56 to the late monarchy; 16, 57", 59, to the early
Persian period. Five have editorial assignments: 56, 57, 59, 60, to circum
stances of David s career ; Is. -g?-^ of Hezekiah s. The 3.132 of Is. 38 is
probably an error for 3732. Pss. 16, 56-60, were taken up into J3, the earliest
Psalter (v. 27) ; Pss. 56-60 were also used in 3 and Q3& (v. 36, 37),
but 1 6 was not included in these Psalters. This doubtless explains the sepa
ration of 1 6 from the group. (5 interprets Dr32 as ffrrjXoy pallet, inscription
on a tablet, tituli inscriptio, U ; so 1& as if it were aroo. De. suggests on
this basis, a memorial or catchword poem. Ps. 60 has also "\di~> after inS.
This was evidently ancient, and, standing by itself, is meaningless. It probably
has the same meaning as in the title of the Lament of David over Jonathan,
2 S. I 18 , and probably was originally with it and others of the same kind in
the Book of Yashar.
26. Maskil, in the titles of thirteen Psalms, indicates a collection
of meditations made in the late Persian period.
THE MASKILTM Ixi
Pss. 32, 42-45, 52-55, 74, 78, 88, 89, 142, have Maskil m their
titles. These were separated because of the selections made by
the editors of the several minor and major Psalters. None of
them, in their original forms, were composed later than the Persian
period, and therefore they were probably collected not later than
the late Persian period.
V-gfc C was formed by the prefix n from 73iP in the Hiph. consider, contem
plate, and is, therefore, probably a meditation, meditative poem, so De. "pious
meditation" cf. Ps. 47 8 ^JIPD "IDT. So essentially (@> <riW<rea;s or et s (Ti^eo-iv;
U intellectus, or #</ intellectum ; 3 eruditio. This suits the character of these
Pss. essentially ; so Ges., De W., Hi., regard them as poems to enforce piety
and wisdom. ^tPD is defined by Ew. as a song with cheerful music to be
accompanied with clear-sounding cymbals, and in this is followed by many
moderns ; so Kirk. " a cunning Psalm " ; but this does not suit the internal
character of many of these Pss. These Pss. were all comparatively early in
their original forms: 45 middle monarchy; 52, 54, 55, late monarchy; 42-
43, 74, 88, 89", 142, exile ; 32, 53, 78, early Persian period ; 44 late Persian.
Pss. 32, 52-55, 142, were taken up into 13 ; 42-45 into 5&; 74, 78, into . Of
these, 42-45, 52-55, were also in I32&, and these with 74-78 in 3E. Moreover,
these two pseudonyms are Maskilim ; 88 of Heman, which was also in J32&,
and 89" of Ethan, which was not in any of the minor Psalters. None of
these Pss. are orphans. It is quite probable that there were other Pss. in the
original collection, which have been lost.
27. David in the titles of seventy-four Psalms indicates, not
authorship, but, with few exceptions, the first of the minor Psalters,
gathered under the name of David in the late Persian period, from
which these Psalms were taken by later editors of the major Psalters.
i. It is evident from the internal character of these Pss., with
a few possible exceptions, that David could not have written them.
It is improbable that the word David was designed by the early
editors to indicate their opinion that these Psalms were Davidic in
authorship. The v is not the 7 of authorship, as has generally
been supposed. The earliest collection of Pss. for use in the syna
gogue was made under the name of David, the traditional father
of religious poetry and of the temple worship. The later editors
left this name in the titles, with the preposition 7 attached, to
indicate that these Psalms belonged to that collection. This
explains all the facts of the case and the position of these Pss. in
the Psalter. This view is confirmed by Ps. 72 20 , which states that
Ixii INTRODUCTION
this Ps. was the conclusion of the prayers of David, and implies
that the collection was a prayer-book. This statement is in ac
cordance with the contents of these Psalms, for they are for the
most part prayers. Some of the Pss. with David in the titles could
not, however, have been in the Davidic Prayer-book. Pss. 86,
103, 108, 122, 124, 131, 133, 145, all belong to the Greek period.
David was for various reasons inserted in the titles by later
editors. Still later editors continued to attach David s name to
other Pss. in (g, Sb, and 2. All the other Pss. which bear the
name of David were composed, in their original form, with a single
exception, not later than the middle Persian period. Ps. 68 seems
to belong to the late Persian period, to which, therefore, we may
assign the final collection of the Davidic Psalter (D). Thirteen
of these Pss. have in their titles references to incidents in the life
of David. It seems probable that they were an original collection
by themselves, which the editor of 13 used as his nucleus.
The Pss. with nnS are the following : 3-9, 11-32, 34-41, 51-65, 68-70, 86,
101, 103, 108-110, 122, 124, 131, 133, 138-145. To these we must add 10,
whose title does not appear because it was really, as in , the conclusion of 9.
(5 also gives David in the titles of 33, 43, 67, 71, 91, 93-99, 104, 137, fourteen
others ; but 43 is a part of 42 of It ; 93, 96-99 are parts of the royal Advent
Ps.; 104 is part of the group 104-107; 137 is a Ps. of the captivity not
suited to a prayer-book, as IB ; 71 is dependent on earlier Pss. of Q ; 33 was
given the title as in the midst of Pss. of Q. It is improbable that this would
have been omitted in |^ if genuine. 67, 91, 94, 95, have no claim to have been
in Q. These insertions of (5 are all conjectures of later editors. But such
conjectures appear also in $?. The four pilgrim Pss. 122, 124, 131, 133, could
not have been in S. David came into the title of 145 from its connection
with the group 138-144. Ps. 108 is composite of earlier Pss. of Q ; 86, 103,
received David into the titles because of resemblance and use of Pss. of Q.
None of these Pss. is earlier than the Greek period. All the other Pss. with
David in the titles in $? were probably in Q ; and it may be that other Pss.
were therein which have been lost, or placed ultimately elsewhere in the OT.
Ps. 72, in its original form, was at the conclusion of the Davidic prayer-book,
as sufficiently indicated by the subscription v. 20 . It is also probable that Ps. 2
was its introduction, as is most suitable on account of its reference to the
Davidic covenant. If now we remove the duplicate 53 (= 14), there are
68 Pss. which we may regard as in Q. These Pss. have been disturbed from
their original order by the selections from them made by later editors. Among
the Mizmorim appear : 3-6, 8-10, 12-13, 15, 19-24, 29-31, 38-41, 51, 62-65,
68, 101, 109-110, 139-141, 143. For DE were selected: 4-6, 8-14, 18-22,
PSALTER OF DAVID
3* 36, 39-4i> 5 l ~S 2 > 54""62, 64-65, 68-70, 109, 139-140. In 5 were selected
51-65, 68-70, 72.
(2) Thirteen Pss. of 13 have in their titles references to certain incidents
in the life of David. These statements all depend upon the narratives of
Samuel, and were subsequent to the Deuteronomic redaction of the prophetic
histories : Ps. 3, " when he fled from Absalom his son," cf. 2 S. 15. Ps. 7,
" which he sang to Yahweh concerning the words of Cush a Benjamite," cf.
2 S. 1 6. Ps. 1 8, " in the day that Yahweh delivered him from the hand of all
his enemies and from the hand of Saul," cf. 2 S. 22 1 . Ps. 34, "when he
changed his behaviour before Abimelech who drove him away and he
departed," cf. I S. 2I 108C K Ps. 51, "when Nathan the prophet came unto
him after he had gone in to Bathsheba," cf. 2 S. 12. Ps. 52, "when Doeg the
Edomite came and told Saul, and said unto him, David is come to the house
of Abimelech," cf. I S. 22 9 i-. Ps. 54, " when the Ziphites came and said to
Saul, Doth not David hide himself with us ? " cf. I S. 23 19 i- || 26 1 8 <K Ps. 56,
"when the Philistines took him in Gath," cf. I S. 27. Ps. 57, "when he fled
from Saul, in the cave," cf. I S. 22. Ps. 59, " when Saul sent, and they
watched the house to kill him," cf. I S. I9 8 - 17 . Ps. 60, " when he strove with
Aram Naharaim and with Aram-zobah, and Joab returned and smote of Edom
(error for Aram) in the Valley of Salt twelve thousand," cf. 2 S. 8 13 10.
Ps. 63, " when he was in the wilderness of Judah," I S. 22 5 s< i-. Ps. 142, " when
he was in the cave," cf. I S. 24. These thirteen Pss. were all in IB, but only
52, 54, 142, are Maskilim ; 56, 57, 59, 60, Miktamim ; 3, 51, 63, Mizmorim.
Therefore the statements can have nothing to do with these collections.
Furthermore IE uses eight: 51, 52, 54, 56, 57, 59, 60, 63, omitting five ; Q3&
also uses eight : 18, 51, 52, 54, 56, 57, 59, 60, omitting five ; 3, 7, 34, 142, were
used by neither. Therefore these notices could not have come from these
editors. Q is thus the only collection in which all are found, and therefore
either the editor of must have been responsible for them, or these state
ments must have been in his sources. It is improbable that he would assign
historical occasions to only thirteen out of his collection of sixty-eight. We
must therefore seek them in his sources. But it is evident that they do not
belong to the original Pss., for the only one that comes from the time of
David is the original of Ps. 18, which gets its title from 2 S. 22 1 . 2 S. 23!
gives another poem which is attributed to David in the same way. These
titles of the Pss. came from an editor of the same type as the one who inserted
these poems in the book of Samuel. It is probable, therefore, that these thir
teen Pss. constituted a little collection of Davidic Psalms. The editor of JB
used them just as he found them, with these titles as the nucleus of his collec
tion. They are not, however, in their original order, if designed to illustrate
the life and experience of David. Their order, according to the narratives of
Samuel, would be rather: 59, 57, 63, 52, 54, 142, 56, 34, 6o a , 51, 3, 7, 18. It
is quite possible that 2 S. 23! was originally at the end, and the lament of
David over Jonathan, 2 S. I 19 ~ 2T , in the middle before 60, making fifteen in
all. One of these, Ps. 60", was probably in the book of Yashar as well
Ixiv INTRODUCTION
as 2 S. I 19 ~ 27 . These Pss. originated in different periods and in different circum
stances, such as accord only in some respects with these titles. Ps. 18 in its
original form was probably Davidic, and possibly Pss. 7, 6o a . Ps. 3 was from
the middle monarchy ; 52, 54, 56, the late monarchy ; 63, 142, from the
exile; 34, 57", 59, the early Persian; and 51 probably from the time of
Nehemiah. It is altogether improbable, therefore, that an editor of the
middle Persian period could have thought that his references to experiences
of David were historical. He made them to illustrate the Pss., as the editor
of 2 S. 22-23 used the Pss. to illustrate the close of David s career (cf. the use
of Pss. in i Ch. 16). It is noteworthy that not long before the Pseudonyms,
Ps. 72, 88, 89, appeared (v. 34).
(3) We may determine the original order of the Pss. in Q only by the most
careful review of all these facts. Ps. 72 was originally the concluding Ps. of
Q (v. 2 ). We shall have to suppose, therefore, that 101, 109-110, 138-144,
were removed from their original positions before 72. It is altogether prob
able that 1 6 was, in Q, still connected with the group 56-60. The groups 51-
65, 68-70, 72, selected by 15 from ID, are not in their original places. The
Pss. with historical references 3, 7, 18, 34, 51, 52, 54, 56, 57, 59, 60, 63, 142,
were, as we have seen, originally in the same group. The key to their order
is doubtless in 18, originally the last of the series. It is probable that Q&
followed the original order for the most part, so far as 4-6, 8-14, 19-22, 31,
36, 39-41, are concerned, but the order of 15 in 51-62, 64-65, 68-70. That
109, 139-140, appear so late must be due to a still later editor. The order
of fifl is also substantially original: 3-6, 8-10, 12-13, J 5 I 9~ 2 4> 2 9~3* 3&-
41, 51, 62-65, 68, 101, 109-110, 139-141, 143, except as disturbed by later
editors. The Pss. with "inS alone, 17, 25-28, 34-35, 37, 138, 144, which, there
fore, did not appear in the intermediate Psalters, and those used by Q1& only,
11, 14, 36, and by I3& and E only, 61, 69-70, are probably out of their
original order. Inasmuch as 70 was attached to the end of 40, it is probable
that the original order of 13 was 69, 40, 70. The following may therefore be
given as a provisional theory of the original order, 2, 4-6, 8-13, 14 (= 53),
16, 17, 59, 63, 52, 57, 54, 142, 56, 34, 60, 51, 3, 7, 18 (30, 55, 58, 61-62, 64-
65), 19-24 (15, 101), 25-28 (35, 37, 138-141, 143, 144), 29, 31-32, 36, 38, 39
(68, 109, no, 69, 40, 70), 41, 72.
The Pss. of Q, in their original, may be dated as follows: (i) The early
monarchy, 7, 13, 18, 23, 24* 60 no. (2) The middle monarchy, beginning
with Jehoshaphat, 3, 20, 21, 27 58, 61. (3) The late monarchy, beginning
with Josiah, 19 28, 36 a 52, 54, 55, 56, 60^ 62, 72. (4) The exile, 63, 142.
(5) The early Persian period, before Nehemiah s reforms, 4, 6, 9-10, II, 12,
H (= 53), 16, 17, 22, 25, 31, 32, 34, 35, 37, 38, 39, 40^ (= 70), 41, 57- 59,
64, 69 101, 109 140" 143, 144. (6) Middle Persian period of internal
and external peace after Nehemiah s reforms, 5, 8, 15, 26, 29, 30, 40^ 51, 57*
65, 69^ 138, 139^ 141. (7) Late Persian period of strife and confusion, 68.
It is probable, therefore, that JB was edited toward the close of the Persian
period, in Palestine, for use in the synagogues. To these Pss. other Pss.
PSALTER OF THE KORAHITES Ixv
and glosses were added by later editors, for practical purposes in public
worship.
28. The term " sons of Korah " in the titles of eleven Psalms
indicates a collection of religious poems, made in the early Greek
period, from which these were taken.
Two groups of Pss., 42-49, and 84, 85, 87, 88, have in their
titles " belonging to the Sons of Korah." The separation of the two
groups was due to a selection of the former group by an editor,
who united them with 50-83. The other group was appended from
the original collection by the final editor of the Psalter. These
Pss. have common features which are not sufficient to imply the
same author or authors, but yet imply careful selection. These
are (i) a desire to engage in the worship of the sacred places ;
(2) confidence in Yahweh, the king enthroned in Jerusalem, who
watches over the people from thence and saves them ; (3) a highly
artistic finish and symmetrical poetic forms. These Pss. were
selected from a collection of Pss. gathered under the name of the
Sons of Korah, in Palestine, in the early Greek period.
mp ija is doubtless the same as DTnpn ija, 2 Ch. 2O 19 , a guild of temple
singers distinguished from D nnpn ija, another guild. According to I Ch.
518 sq. (33sq.) } Heman, a Kohathite, Asaph, a descendant of Gershom, and
Ethan, of the sons of Merari, represented the three sons of Levi. According
to I Ch. 26 19 the doorkeepers of the temple were Sons of Korah and Merari.
Ezr. 2 41 Ne. 7 4 * mention only sons of Asaph as singers. According to
I Ch. 6 7 - 18s( i- Heman was mp p, a grandson of Kohath, and so both Kohathite
and Korahite. The term " Korahite " seems to have been substituted for " Ko
hathite," and Heman was the representative of the line, as Asaph was of the
line of Gershom. Both were guilds of temple singers in the temple of the
Restoration. All of these Pss. except 48 and 87 were taken up into 3B1&.
These have the title nsjcS at the beginning, but 88 has two titles, and nsjr 1 ?
is at the beginning of the second. This singularity makes it probable that
the first title was a later addition, due to the conjecture that, inasmuch as
Heman mentioned in the second title was the chief of the Korahites, his Ps.
should have that title also. Ps. 88 was simply a Maskil of Heman, as 89 was
a Maskil of Ethan. Ps. 49 differs so much in character from the other Kora
hite Pss. that it seems probable that it was not originally with that collection,
and that the name came into the title by txt. err. or editorial conjecture,
because the Ps. was attached to the group 42-48, immediately before 50 of
Asaph. It represents an early type of WL. Ps. 43 was originally the third
Str. of 42, as is evident from the common Rf. and from internal characteristics
Ixvi INTRODUCTION
which are common. The remaining nine Pss. have been preserved from I.
We are unable to say whether 1& had more of them, or not. The group
42-49 differs from the group 84-85, 87-88, by the use of the divine name
Elohim in the former and Yahweh in the latter. This difference was not in
1st, but was due to IE, who changed Yahweh into Elohim. f originally used
Yahweh throughout. These Pss. represent different periods of history : 45
from the time of Jehu; 46, 87, time of Josiah; 42-43, 84, time of Jehoiachin;
47, middle Persian period after Nehemiah; 44, 48, 85, late Persian period;
42-43, 44, 45 were taken from the collection of o^ays. As none of these Pss.
are later than the Persian period, and so many are late in that period, it is
probable that the collection was made early in the Greek period. These Pss.
are highly artistic in form. Five of them have Refrains: 42-43, 45, 46, 84,
85; three are trimeters, 44, 47, 85; one tetrameter, 46; four pentameters,
42-43, 48, 84, 87, and one varies between tetrameter and trimeter, 45. They
are all highly poetic in content, and on the whole the choicest collection in
the Psalter from a literary point of view.
29. The term " Asaph " in the titles of twelve Psalms indicates
a collection of religious poems made in Babylonia in the early Greek
period, from which these Psalms were derived.
The group of Pss. 73-83 and the detached 50 have Asaph in
their titles. The separation of 50 from the group was due to a
later editor, probably in order to make an appropriate concluding
Ps. to the first division of 50. These Pss. have common features :
( i ) vivid descriptions of nature ; (2) emphasis of divine providence
in the life of the individual ; (3) use of history with a didactic pur
pose; (4) exalted spiritual conceptions of God; (5) sublimity of
style. These features are not sufficient to show a common author
or guild of authors, but imply careful selection by an editor with
a plan and purpose to set forth those features. The Pss. were
originally in a collection by themselves, made in the early Greek
period, probably in Babylonia.
]Dx was a Lcvite, the son of Berechiah, I Ch. 6 24 C 39 *, one of the three chiefs
of the Levitical choir, i Ch. I5 17 ; a seer, 2 Ch. 29 30 ; associated with David
Ne. I2 46 . IDs "23 are mentioned I Ch. 25 1 2 as set apart to prophesy with
musical instruments. It is evident that this Asaph could not have been the
author of the collection, or, indeed, of any of its Pss., for they are all of
a much later date. "Asaph" is used as a name of the collection, just as
" David " and " Sons of Korah " of the other collections. Only five of the
twelve Pss. were used in Q&, but all by IE. The Pss. of & are chiefly
religious poems, in which the didactic element prevails. These Pss., apart
PSALTER OF ASAPH Ixvii
from glosses, were composed probably as follows: 74, 77 79, Si b 82, during
the Exile ; 75, 76, 78, 80, 83, in the early Persian period; 50 in the late Per
sian; and 73 in the early Greek period. We may therefore assign the collec
tion to the early Greek period. There are additions, 77^ and 8i a , besides
glosses from the later Greek and Maccabean periods. There is nothing in
the originals that is opposed to the dates given above. All of the Pss. of <E
were taken up into 25, and were probably used as the basis of that collection.
The divine name a^n^x seems to have been original to <2l, and is not to be
ascribed to the editor of 15. This was probably due to the fact that the
collection was made in Babylonia, where the use of that divine name pre
vailed. In this <E agrees with P of the Hexateuch, which came from the same
region. Two of the Pss. of ( E, 74, 78, in their original form were taken from
the collection of o- Soa C. These Pss. received many glosses, and in these
cases DTI^N seems not to have been original.
30. The other proper names in the Psalter, Solomon, Ps. 72 ;
Moses, >Ps. po ; Neman, Ps. 88 ; Ethan, Ps. 89 ; Am, Ps. 102,
are pseudonyms.
The name of Solomon is in the title of Ps. 72, the closing Ps.
of the original 23 ; doubtless placed there as a pseudonym by the
author, composing from the point of view of Solomon, for it could
not have been written by Solomon himself, even in its original
form. Three pseudonyms are together in the midst of the Psalter,
doubtless by editorial design : 88 ascribed to Heman, 89 to Ethan,
90 to Moses ; all alike with the same purpose, to compose Pss. in
the name and from the point of view of these ancient worthies.
In no case is the name of an author attached to a Ps. Ani, Ps.
102, is probably a pseudonym for the suffering pious of Israel. The
Pss. are all, with the exception of these pseudonyms, anonymous.
(#) Solomon s name is attached to 72, but it really belongs only to the
original v. 1 - 7 i*- 1 ? , two hexameter heptastichs constituting a prayer for a king
on his accession, probably from the time of Josiah, and therefore appropriately
put into the mouth of Solomon, who might be supposed to have just such
aspirations for his son. It was originally a Yahwistic Ps. Solomon is also in
the title of 127 in $%, but not in <>. This is a pilgrim Ps., and we must ascribe
the insertion to the conjecture of a late scribe. () Heman, the Ezrahite, is
in the title of 88, originally in the collection of D^Dr^. It is a Ps. of national
lamentation during the extreme distress of the Exile, and could not have been
written either by the sage of Solomon, I K. 5 11 (4 31 ), or the singer of David,
I Ch. I^T- is 25. It was put into his mouth by the author as a pseudonym.
(<r) Ethan, the Ezrahite, is in the title of Ps. 89. He was one of the sages of
Ixviii INTRODUCTION
Solomon, I K. 5 11 (4 31 ). The Ps. in its original form (v. 18 * 46 ) is a paraphrase
of the Davidic covenant and a lament as to its failure. It came from one
of the companions of Jehoiachin in his exile. It could not have been written
by Ethan. It was put into his mouth as a pseudonym. (</) Moses, the man
of God, is in the title of the prayer Ps. 90, which imitates purposely Dt. 32, 33,
songs ascribed to Moses, with the view of putting the Ps. in his mouth. It
could not have been written by Moses. It is not an early Ps., but dates
probably from the later years of the Exile. (<) Ps. 102 has in the title,
^rve 1D J > ny-p >jnS p;" -o ^S n u >n = Prayer of the afflicted one when he was
fainting and before Yahweh pouring out his complaint. T; is probably a
pseudonym. The author writes in the name of afflicted Israel. The Ps. is
composite : v. 2 - 12 seems to come from the closing years of the Persian period,
but v. 13 - 23 - 29 is a Maccabean Ps. (/) Some codd. @ of 65, 137, so "F, have
Jeremiah in the titles ; conjectures of late scribes, based on the similarity of
the circumstances of the Ps. with those of Je. and La. (g) @ inserts Haggai
and Zechariah in the titles of 146, 147, 148, 149, @ A also Zechariah in the
titles of 138, 139, doubtless for similar reasons. Authorship is not to be
thought of in these cases, and not even pseudonyms.
31. Mizmor, in the titles of fifty-seven Psalms, indicates a col
lection made for singing in public worship in the early Greek period,
from which these Psalms were taken.
The term Mizmor, like the terms Miktam and Maskil, implies
a selection or collection of Pss. of this class. They were made, as
the name implies, for public worship in song in the synagogue.
As all those whose *llttt is genuine were derived from the earlier
Psalters of 13, $, &, with the exception of the exilic pseudonym
88 and two orphan Pss., 66-67, of tne early Greek period, it is
probable that the collection was made about that time.
(0) There are 57 Pss. in 3$, with -HSTD (v. i) ; of these there were de
rived from B, 35 (36) Pss.: 3-6; 8-9 ( + 10), 12-13, *5 ! 9~24, 29-31,38-41,
51, 62-65, 68, 101, 109, no, 139-141, 143 ; from ! 5 Pss. : 47-48, 84-85, 87 ;
from & 9 : 50, 73, 75-77, 79-80, 82-83. To these were added 5 orphan Pss. :
66, 67, 92, 98, 100, the pseudonym 88, the gnomic 49, and the composite 108.
But the term in 92, 98, 100, was doubtless from later scribes, 98, 100, being
parts of the royal advent Ps., which could not have been written, still less
broken up, in time to be included in the collection; 92 doubtless received
this title in connection with its liturgical assignment. 66 is a composite Ps.,
but in its earliest form v. 1(K12 , like 67, was probably composed early in the
Greek period, possibly for use in this Psalter by its editor. There is no
ground, therefore, on which to go later than this period for this collection
of Pss.
THE MIZMORIM Ixix
() also attaches ^a\/j.ds to ten other Pss. : 7, n, 14, 25 of IB ; 43, 44,
46 of it ; 8 1 of <, and 94, 99, orphans, but omits it from 4, 39 of IB, using
yd-r] instead. Of these it may be rejected from 99 for the same reasons as from
98, 100, of f. 43 was originally a part of 42, and doubtless was not sepa
rated in f-ffl. In 46 niDTC is a later substitution for "pa- 5 . No good reason can
be assigned for the omission from n, 14, 25, 94 of ffy or 44 of 2& or 81 of &.
N2T2 was more likely to have been inserted by assimilation to the groups in
which they occur.
(V) In Ps. 7 the use is peculiar, for ii^rs of represents the enigmatical
]^yj of f$. This term is used elsw. only Hb. 3 l , in pi. nwj", where it is
doubtless an error for run;, cf. @ /xerd ydijs. It is derived by Aq., 2, 3, &,
from jur and rendered error, confusion. Most moderns, as Ew., De., Kirk., al.,
derive from r\*y go astray, reel, and think of the wild, passionate dithyrambs,
with rapid change of rhythm, cf. Lag. 5 ^- 201 *"-. But this Ps. does not really
have these characteristics. It is indeed confused by many glosses from differ
ent periods, but the original Ps. was less passionate and rambling than many
other Pss. The word is doubtless a txt. err., which may have stood for an
original niJMJ, as in Hb. 3 ; but in this case it could not have belonged to this
Ps., which was not in J33&, and must have come in by mistake from the previous
Ps. 6.
(V) The original Mizmorim were probably, therefore, 54(5). Of these
IB& used 34. The original order of these Pss. in that collection was doubtless
different in many instances from their order in the present Psalter.
32. The group of Pss. 4.2-83, characterised by the use of the
divine name Elohim instead of Yahweh, was originally in a major
Psalter, edited probably in Babylonia in the middle Greek period,
and made up chiefly of selections from the previous minor Psalters.
This group of 42 Pss. in the midst of the Psalter differs from
the preceding group, Pss. 1-41, and from the following, 84-150,
by the use of the divine name Elohim, which is seldom used in the
other Pss., and by an avoidance of Yahweh, which is used ordinarily
by them. This use was evidently designed, and in the case of the
selections from 23 and i&, was not original, but editorial. These
Pss. therefore constituted a selection of Pss. made by an editor
from the earlier collections. Inasmuch as 31 is given complete so
far as known, Pss. 50, 73-83, 31 was probably the basis of the
collection. Selections from i$, 42-48, 49 (?), and from IB, 51-65,
68-70, 72, were prefixed to 31, and three orphan Pss., 66, 67, 71,
were added. The changed order of these last and of 50 is due to
later editors. This collection was probably made in Babylonia, as
that of 31 before it, and for similar reasons.
Ixx INTRODUCTION
It is convenient to give in this connection the use of the divine names in \f/.
I. nirv is used c. 6823 t. in OT. rnrv Qr. = JIN = 6 Kvptos in (5, for an
original nvv = Yahweh (v. BD/?.). It is the proper name of the God of
Israel, first revealed to Moses according to 55 as " the One ever with His
people " Ex. 3!--^. It is not used by P until Ex. 6 8 . But J uses it from the
beginning of his narrative, and possibly explains it as meaning " the everlast
ing God," Gn. 2I 33 . It is used cautiously by E (c. 163 t.), but constantly by
J (c. 449 t.) and by P after Ex. 6 3 (c. 781 t.). D uses it apart from his phrases
c. 211 t. In the prophetic histories it is used sparingly by E, but constantly by
J, D, R. The Chr. uses it in his sources, but avoids it in his own composition.
It is used throughout the prophetic literature, but in various proportions, and
in some writers chiefly in combination with other divine names. The book
of Jb. uses it only in the Prologue and Epilogue (27 t.), the seams (4 t.), and
in a proverbial expression 12 9 ; but in Pr. it is the characteristic divine name.
In Dn. it is used only in ch. 9 (7 t.) (source), and in EC. not at all. It is con
stantly used in i/ , except in the group 42-83 (E), where it is used 44 t. (chiefly
glosses).
nw is frequently combined with other divine names. Ti?Sx "* is a phr. of
D (c. 239 t.) used by Chr. 6 t., Is. 2 4 t., elsw. seldom ; Ps. Si^ 1 in citation from
Ex. 20 2 ; B^nSK < is a phr. of D 2 (c. 70 t.) and of H (c. 30 t.), in Jo. 7 t.,
Chr. ii t., elsw. seldom, Ps. J6 1 - (the law of vows); iJ > n s N "> is also a phr. of
D 2 (28 t.) used by Chr. 16 t., Je. 18 t., elsw. not uncommon ; in ^ 2O 8 94 ^
996.8.9.9 I0 ,j7 I0 64- u^s I22 9 i23 2 . Uses of nvr> with DTI^X and other sfs.
are characteristic of Je. (u t.) and Ch. (26 t.); in ^ ^nS "> 7 2 - 4 i8 29 35 24
I04 1 (all dub.) 13* 3O 3 - 18 38 22 4O 6 IO9 26 , vnSx -> 331-2 144!* "1466. The com
binations mn> Sx iiS 27 , rnrp o\"iSx Sx 5O 1 , are conflations of an original
mn\
t rv is a poetic contraction of nw, earliest use Ex. 152 (cited Is. I2 2 Ps.
Il8 u. T i4) Ex . 1? i Is . 3811 Q. 86; nn> n> Is. 26* (?); ic:? m Ps. 68 5 (?);
o<nSK rr 68 19 (?); elsw. rv i^n IO4 86 IO5 45 IO6 1 - 48 in 1 II2 1 U3 1 - 9 H5 18
n6 19 II7 2 1351-3.21 I4 6i-io 1471-20 , 4 gi.i4 , 49 i.9 I50 i-6 ; n^ ^n> io2 19 ;
TV iS^n^ 1 15^; n> SSn.n 1506. In other phrs. 77 12 89 9 94 7 - 12 i I5 1B 1 19 6 - 6 - 17 - 18 - 19
122* I30 3 135*.
II. jSs n.m. strong one: (i) angels, C^N vs 29! 89 7 ; (2) gods, IT VN
44 21 8i 10 , -UJ SN 8i 10 Dt. 32 12 Mai. 2"; (3) mighty things in nature, SN mn
Ps. 36 7 , SN vnx So 11 ; (4) used of God as the most primitive term, c. 217 OT.
as the Strong One. SNH the true God iS 31 - 33 - 48 68-- 21 77" 85 9 , cf. Is. 42 5 ;
>S my God Pss. i8 3 22 2 - 2 - n 63 2 6S 25 89" IO2 25 ii8 28 140% cf. Ex. is 2 Is. 44^;
h*w VN Ps. 68 :?6 ; a,ij?^ Sx 146*; o^cn ^N I36 26 ; ^D Sx 42 10 , cf. 43*;
m33n SN 29 3 ; n SN 42 9 (prob. also 42* 84 3 for ^n Sx); TDK Sx 3i 6 ; mcpj Vx
94 1 - 1; Snj Vx 77" 95 3 Dt. 7 2i ; Din-i S N p s . 86 15 Ex. 34 (J) Dt. 4 81 ; xtrj Sx
Ps. 99 8 ; (5) Sx without article, of God: indef. 5 5 , elsw. def. 7 12 lo 11 - 12 I6 1
176 I9 2 52 3. 7 ^20 57 3 5321 7311. 17 ^S jjW ^7. 8. 18. 19. 34. 41 g 2 l 83^ 98 ytf
I04 21 io6 14 - 21 I07 n n8 27 13917.23 I49 6 It ; i. (6) divine name 50! (gl.), as
Gn. 33 "o (E) Dt. 32" 33^; \^y Sx Ps. 7S 86 .
PSALTER OF THE ELOHIST Ixxi
III. t D>nVx n.m. real pi. : (i) rulers Ex. 2i 6 22 7 - 8 - 8 - 27 Jn. 5 8 Pss. 82 1 - 6 I38 1 ;
(2) superhuman beings, including God and angels, Gn. I 27 Ps. 8 6 (cf. Jb. 38 7 ) ;
(3) angels, o>n^x(n) > Jb. i 6 2 1 38 7 Gn. 6 2 - 4 (J), cf. D^x ; (4) gods
Pss. 86 8 1362; D Dj?n ^nSx g6 5 Dt. 6 14 138 +; D^X s 3 Pss. 95 3 96* 97 7 - 9 I35 5 .
(5) The God of Israel, pi. intensive, originally with article, /#* ^// Strong,
retaining this mng. when the article was omitted in usage, but subsequently
losing its mng. and standing as a common name for the Divine Being,
like 0e6s, deus, God (v. BD.5.). It is used with article in \f/ only in phrs. :
DTiSxn ex title of 90, DTiSxn Ty 8y 3 , where the article really defines the pre
vious n. It is used in the cstr. in phr. om3X >nSx 47, phr. of J, SxTi" ^nSx
4i 14 72 18 io6 48 (benedictions) 596 68 9 69 7 , phr. of E, Je., Chr. ; spp ^nSx a
poetic phr. 2O 2 46 8 - 12 75! 76 7 8i 2 - 5 84 9 94 7 ; yv ^nSx with various sfs. i8 47
24 5 25 5 27 9 65 6 79 9 85 5 ; Tiyi^n x 5i 16 ; Tjn:^ x 88 2 ; ^pnx X 4 2 ; non x
5911-18; MU B x 43 2 (?); mx3* vV?N "> 89 9 ; inSnn x icx) 1 ; D nSxn x I36 2 .
CTiSx is used with sfs. frequently in ^, because of the emphasis upon personal
relations with God in lyric poetry, v6x 3 8 58 ig 7 - 22. so 25 2 31^ 3523 4O 9. is 42 7. 12
43 5 59 2 69* 7i 4 - 12.22 8 3 i4 g 4 4. 11 8 6 2 9 i 2 94 22 io4 33 ii8 28 ug 115 143! 145* I46 2 ;
q^n^N 42*- 11 6S 29 ; r]*rjs 1461 I47 12 ; vriVx 37^ I44 15 ; irnSx i8 32 2O 6 40* 44 21
48 29 50 3 66 8 92" 95 7 98^ II5 3 ii6 5 ISS^I^ 1 7 ; Dn^g 79 10 1152. For other
uses of QinSx with nin^ and jix, z/. I. IV. D^nSx is used alone for God in 3E
c. 180 t., elsw. ^ c. 22 t. ; v. VII. J rViSx is a poetic sg. of DTiSx, used Dt.
32 15 - 17 , and on this basis as an archaism in late poetry Pss. i8 32 (for *?x 2 S.
22 32 ) 50 22 (gl.) H4 7 (err.) I39 19 (gl.). It is characteristic of Jb. (41 t.).
IV. \ JIN divine name, originating in Judah ; syn. of Baal, used in North
Israel (v. BD^.); always 6 icvpios in @- AV., Lord, to be distinguished from
LORD for mrp; also 6 K^ptos in (5. The pointing - was to distinguish the
divine name from ^is as applied to men. It is intensive pi. sovereign lord.
In the oldest usage it was : my sovereign Lord, so 2 4 i6 2 37 13 59 12 86 3 - 4 - 5 - 12 - 15
I4O 8 ; later a proper name Adonay 55! 57! (= nin> io8 4 ) 7i 5 - 16 89 50 - 51
I3O 2 - 3 - 6 . Its use in \j/ elsw. is questionable. It is not certain whether ijnx
5 1 17 was original in either sense or a substitute for mn\ ^Jix is certainly a
substitute for an original nw 4O 18 546 68 23 9O 1 . Seventeen codd. Kenn. rd.
mrp no 5 . ^JIN either precedes or follows mrp in conflation of text for earlier
Qr. 68 21 69 7 73 28 IO9 21 I 4 i 8 . It is a real gl., not in @ 38 10 ; and though in <&
a gl. in 22 31 35 17 - 22 - 23 38 16 39 8 44 24 68 12 - 18 - 33 77^ ( D>ns N ) 778 g6 8 . It is part
of a larger gl. in 38 23 62 13 66 18 68 20 - 27 73 20 78 65 79 12 86 9 go 17 . The tendency
to use it as Qr. for mn in later times, and also its general use for other divine
names is illustrated by these editorial changes.
V. nxsx is given 24.
VI. fr 1 ??. n. m. Highest (i) name of God, Nu. 24 16 Dt. 32 8 Ps. i8 14
(= 2 S. 22 14 j, used as an archaism 9 3 2i 8 5O 14 73 11 77 11 78 17 83 19 gi 1 - 9 92 2
I07 11 Is. I4 14 La. 3 36 - 88 ; with other divine names p4y Vx Gn. I4 18 - 19 - 20 - 22
Pss.78 3 58 7 5(?),n^ mn> 7 i 8 (?) 4 65(?)4 7 3 9 7 9 ; ^y D^Vx 5 7 3 7 8 56 ; (2) of
rulers, either monarchs or angel princes : frSy ^3 82 6 .
VII. The group of Elohistic Pss. is composed of selections :
Ixxii INTRODUCTION
(a) From It 42-48, 49 (?). These use a*nSx 36 t; some doubtless glosses,
a few possibly original in 3t, but the great majority editorial substitutions for
an original mrp. nuox.nw was retained in the Rf. 46 8 - l 2 , but in 48 it is a
gl. mrp in 42 9 46 9 47 3 - 6 48 2 is either a gl. or a substitution of later editors for
the DTiSx of E. In the Pss. of It not in IE, OTI^N is used : 84*- 10 (all glosses
or txt. err.), but mm v. 3 - 12 - 12 nwas mm v. 2 - 4 - 13 . * D^N > v. 9 is txt. err. for
rnxax "nSx >. D>nSxn is used S; 3 , but mm v. 2 - 6 . a>nSx is not used in 85 (but
mm v. 2 - 8 - 9 - 13 , Sxn v. 9 ), or in 88 (?), but mm v. 2 - 10 - 14 - 15 . There can be no
doubt, therefore, that mrp was the divine name of lit, and that DTI^X was
substituted for it by the editor of 3E.
() From S were taken 51-65, 68-70, 72. In these, a^nSx is used 102 t.
mm is used : 548 55 17 - 2:l 56" 58 7 59*- 9 64" 68 17 69"- 17 - . 84 7O 2. 6. AW these
are glosses, or substitutions of a still later editor. It is evident that a^nSx of
53 has been substituted for mrp of 14. In most other cases it was so also ;
for in the other Pss. of 33, O n^x is used but 15 t. : 3* 5 11 7. n . gis IO 4. la
, 4 i. 2. 6 25 <2 36 2. 8 I44 o . besides 6 t. in io8 2 - 6 - 8 - 12 - ^ " +, which is a mosaic
of two Elohistic Pss. Ps. 86 uses DTI^X v. 8 - 10 - 14 , nin-- v. 1 - 6 - n - 17 , ^j^x
v> 4 - 6 - 8 - 9 - 12 - 15 . This Ps. is also a mosaic of glosses of different date. The
Pss. of Q in E also use \nN 51" 54 6 55 10 57! 59 12 62 13 68 12 - 18 - 20 - 23 - 27 - 33 .
^j-!X " 68- 1 is gl. nixa* o^nS " 59 6 and nixa* > ^ns 69 7 are conflations of
late scribes. D^nSx mn^ 72 18 is conflation in the doxology.
(tr) All of 21 that have been preserved were taken up into 5 : 50, 73-83.
The separation of 50 from the group was not made in 35, but by a later editor.
These Pss. used the divine name D^nSx 40 t. mn> is used 5O 1 74 18 75 9 76 12
7 g4.2i y 9 6 g,n. 16 83 17 - 19 , in all cases either glosses themselves or in larger
glosses. Besides ^JTN is used 732 77 3t 8 78 65 79 12 ; nint IJIN 73 28 . nixax a^x
8o 8 - 15 , and mxax a\iSx "> 8o 5 - 20 were originally mxas ".
(^/) The orphan Pss. 66, 67, 71, use aviVx 18 t., ntn^ only 71* ; a later
substitution for aviSx used v. 11 - 12 - 17< 18 - 19 - 19 . ^ix and nin> in v. 6 - 1G belong to
different 11. ^"ix is used 66 18 . These Pss. in IE doubtless followed 72. It is
improbable that an editor who kept the Pss. of & and 21 together would not
have done the same with the Pss. of Q. These were the only Pss. not in
Q, &, . Pss. 66 and 67 were in fH of the early Greek period; Ps. 71 in
its original form, v. 4 - 9 - 14 ~ 19 , from the Greek period. The Psalter of E could
not therefore have been earlier, or indeed much later.
33. Fifty-five (5 7) Psalms have in their titles a reference to the
director or choir master, which indicates that they were taken from
a major Psalter which bore this title. They were collected in the
middle Greek period in Palestine, as a prayer book for the syna
gogues, selected from the previous minor Psalters.
The Pss. with HiMfcS are scattered through the Psalter. The
term means, " Belonging to the Director." These Pss. were taken
from a Psalter bearing the Director s name. Thirty-five of the
PSALTER OF THE DIRECTOR Ixxiii
fifty-four Mizmorim were probably taken as a basis. To these
were added sixteen Pss. from 29, four (5) from It, and one from 1.
As no Ps. later than the previous minor Psalters was used, it is
probable that the collection was made in the middle Greek period,
not long after jjH. As the divine name Yahweh was retained, this
Psalter was doubtless collected in Palestine. The term Director
also suggests the period of the Chronicler, who alone elsewhere uses
the term. The great majority of these Pss. are prayers. The
collection was, therefore, like 29, designed as a prayer-book for
use in the synagogues. Hb. 3 also attaches fi!Utt7 as part of the
title of the song therein contained. This was originally a part of
the Psalter of the Director (293&) and was subsequently removed
to Hb. The Psalter of 291& must therefore have been earlier
than the final editing of Hb. and the close of the Canon of the
Prophets. This also points to the middle Greek period, prior
to Simon II. 219-198 B.C.
is Pi. ptc. with prep. S from TOJ vb. denom. of nx>, v. 9 6 . The vb. is
not used in Qal, but only in Pi., with the exception of a single Niph. ptc.
rns% Je. 8 5 , enduring (of apostasy), and in Pi. only in Chr. and titles of Pss.,
in the mngs. act as overseer, superintendent, director : (i) in building or repair
ing the temple, c. ^ 2 Ch. 2 1 Ezr. 3 8 - 9 , c. *? 2 Ch. 34", c. s inf. 2 Ch. 2 17 , abs.
2 Ch. 34 12 ; (2) in the ministry of the temple, c. S} I Ch. 23*; (3) in the organ
ised liturgical service, I Ch. I5 21 , six of them overseeing the basses, mm^n S;*,
leading them with nrus, and eight over the sopranos, noSy S>, leading them
with harps (v. 34). Heman, Asaph, and Ethan were over them all, leading
with cymbals. This doubtless represents the temple service of the middle
Greek period, and it is altogether probable that nxjoS in the titles of the Pss.
has the same meaning, especially as these and other musical terms are associated
with it in the titles. We may therefore take it as meaning director, or choir
master. The preposition *? has the same meaning here as in other uses in the
titles, and indicates that these Pss. were taken from a Psalter collected under
the name of the Director or choir master. The modern view that V indicates
assignment to the care of the choir master is improbable, because, as Ols. says,
this was a matter of course, and would not be specified in titles. And this
would not explain its use in some Pss. rather than in others. < interprets
nxjoS as late form for mi^ = els r6 r Aos. This is explained by Eusebius and
Theodoret in an eschatological sense: unto the end (of the world). tZT renders
Nnac^ to sing in liturgy, taking it as Aram. inf. with the rang, use constantly,
perpetually, thinking of perpetual use in the liturgy. The explanation of De.,
" for the accomplishment, fulfilment, rendering fully," is improbable. It seems
most probable that and agree in thinking of these Pss. as selected for
Ixxiv INTRODUCTION
perpetual use unto the end, in the liturgy. Another tradition is given in Aq,
T< vLKoiroiy, S t-jrivtKios, 9 ei s r6 W/cos, 3 victore. These follow a conceit of
the school of Rabbi Akiba (due probably to the Messianic hopes of that
period) that they were the triumphal songs of Israel. But this does not suit
the character of these Pss., which are prayers rather than hymns. The 2E
preserves the older tradition of <J|, which is essentially correct so far as the use
of the collection is concerned, though it misses the exact sense of the term
which is given by the Chronicler.
Fifty-five Pss. have nws 1 ? in the titles. To these we may add 10 and 43,
which belong to the previous Pss., 9 and 42. Of these thirty-five were Miz-
morim: 4-6, 8-IO, 12-13, I9~22, 31, 39-41 of IB ; 47, 49 (?) of it; 51, 62,
64, 65 of IB; 66-67 orphans ; 6SofI3(?) (v. 27); 75-77, 80 of <E ; 84-85,
88(?) (v. 28) of It; 109, 139-140 of IB. To these were added sixteen
Pss. from Q (four Maskilim, 52-55, five Miktamim, 56-60; one Shir, 18,
and six others, 11, 14, 36, 61, 69-70) ; moreover five (six) Pss. were added
from 1st; (four (five) Maskilim, 42-45, 88, and the Shir, 46) j one also from
&, Si. All of these Pss. were used in previous Psalters, though they were
adapted by this editor for use in his time. These Pss. are chiefly prayers, the
great majority of them, thirty-three, being of this kind, as compared with
eleven hymns and thirteen religious poems. This Psalter was therefore essen
tially a prayer book, on the basis of the earlier Q and fft, for use in the
synagogues of the Greek period. This is confirmed by the fact that nxj~V,
in the sense of director or choir master, is characteristic of the service of
the temple as described by Chr. I Ch. 15, and belongs to his period. It is
used elsewhere only in Hb. 3 19 , as part of the title of that ode which, doubt
less also originally was in I3&, but was separated from it and inserted in
Hb. The collection of the Twelve Minor Prophets was closed and fixed in
the Canon in the time of Ben Sira (BS. 49 10 ) because he mentions the
Twelve by that technical name. Daniel 9 2 seems to imply that the Canon
of the Prophets was closed. The Psalter of the Director must therefore have
been made in the middle Greek period.
34. The Director attached to his prayer book instructions to
the choir with reference to the tones, the voices, and the musical
instruments to be used in the rendering of certain psalms in
public worship.
Twenty-nine of the Pss. of BIS have musical directions attached.
Several tones are mentioned to which special Pss. were to be
sung, indicated usually by the initial words of some familiar song.
There are several special references to the kind of voice that
was most appropriate. There are also several kinds of musical
instruments mentioned as suitable for accompanying the singing.
These are, in all cases, special directions. Where such do not
MUSICAL DIRECTIONS Ixxv
appear, it is a reasonable inference that the choirs were left free in
their choice in these respects. This collection of JUi was doubt
less made for the use of some great synagogue in Jerusalem, where
it was possible to fulfil these directions. There is no reference
to those instruments of music that were especially characteristic
of the feasts and of the more ornate worship in the temple.
Inasmuch as all the musical directions are attached to Pss. of 331&, it is
reasonable to suppose that they were first attached to this Psalter. They are
of three kinds: (i) designation of tone or melody, (2) of voice, (3) of musi
cal instrument.
(i) The tones are usually referred to by the use of initial words of some
well-known song, in accordance with an ancient usage which continues until
the present time. The preposition ? precedes these words, with the mng.
in accordance with, after (the tone of). In some cases ^N is used instead
of it, in accordance with a not infrequent misuse of this prep, for S 7 (v. BZ)B.).
(a) nnsn SN is used in the titles of Pss. 57-59, Miktamim of $3, and 75 of
21. The SN is pointed as negative in MT., and so the two words seem to mean
Destroy not; but the omission of V; is striking and improbable. It should be
SN for S> as usual, and the original piece probably began with Destroy, refer
ring to enemies of the nation. RV. does not translate, but transliterates-
These Pss. have a variety of measures. It is hardly possible that the refer
ence could have been to a melody. It was doubtless to a tone for cantilation,
as the tones of the early synagogue and early Church, which are capable of
use in pieces of different measure and different strophical length.
(b) D^nn aSx rur Sy is in the title of the Miktam, Ps. 56. The first line of
the piece referred to was probably, The silent dove of them that are afar off,
as in RV. m . RV. transliterates, but does not translate. (H virtp TOU Xaou TOU
airb r&v ayittjv /jifjLa.Kpv/ji./j.vov=for the people removed far from the sanctuary,
is doubtless a paraphrase.
(c) nnj? \&\v ^y is in the title of Ps. 60, a trimeter Miktam of IB. a^ia> Sy
is in the title of Ps. 45, Maskil of It, and of 69 of IB; nry D*WV SN is in the
title of 80 of <&. These all undoubtedly refer to the same piece, a Ps. in
praise of the Law, whose first line was, my testimony is a beautiful anemone.
The view that it referred to an instrument of music shaped like a lily has
nothing in its favour, not even the mng. " lily," which cannot be proved in
the usage of this word. The pi. is the pi. of intensity, " beautiful anemone."
It is not translated in the text of RV., but RV. m has it essentially as I have
given it. @ virtp r&v a.XXoiuOrjo otJ.tiKav or TOIS aXXoiwdrja ofj.^voLS for those
who shall be changed, is a misinterpretation.
(d} nSno Si? in the title of 53, a Maskil of 33, and nuyS nSnn Sy in the
title of 88, Maskil of Heman, both in J92&, are doubtless the same. <5 vwtp
MaeX0 TOU d.iroKpi6TJvai takes the first word as a proper name and the second
as inf. cstr. njy answer, respond. Aq., 9, 3, " for the dance," is inappropriate
Ixxvi INTRODUCTION
to the sadness of these Pss. MT. n^no n. cstr. before inf. is improbable.
9 d. nS^D, Aq. ri \opfiy, so essentially 0, -, 3, from ** N n. It is most prob
able that we should rd. r^rc n.f. wounding, trouble, from ss n; and ru> inf.
cstr. my suffer affliction. Two words only of the original are preserved, For
wounding* suffering affliction. It is transliterated in KV.
(*) Ps. 22 has in the title "wn nV ^y kind of the dawn. The third word
is missing. \Ve might supply the vb. leaps, thinking of the fresh vigour of
the hind in the early morning ; but that does not suit the character of the Ps.
It is more appropriate to think of the hind hunted to death in the early morn
ing. 5T and Midrash regard it as referring to the lamb of the morning sacri
fice But it is improbable that the hind would represent the lamb. The hind
was not used for sacrifice in the OT. This Ps, was in S3, |H, 13K.
(/) 6 adds to Ps, 70 the title ets TO 2<2<ra ft* Kv/wo*, save me, O Lord,
showing that another tone was added at so late a date. For it is improbable
that it was original and was omitted from the text in 1^.
() rrjn -7 is in the title of Ps, S of S, JH, Si of 3U and 84 of It, flL
and 2 forty rui* XTJJX!/* ; so Y, 3, pro torcularibus, for the -wine presses,
reading .-\->\ refers therefore to a harvest song at the vintage or treading of
grapes. This suits the triumphant, joyous character of these Pss., and is prob
ably correct. They were to be sung to the tone of some well-known vintage
song. Aq., 9, have in Ps. forty rip ffrtfindos, but the Syr.-Hex. of Aq. in
Si and 84 ri row \Tf*ou or eiri r \Tjruj*. This is more probable than a Git-
tite musical instrument. " the harp which David brought from Gath," or
a tone of Gath, the march of the Gittite guard (2 S. 15 18 ), explanation of r-ru
MT., both equally improbable.
(>i) rw >y in 62 of Q, ffi, r*^ ^ in 77 of a, ffi, pn^ in 39 of B,ff,
all doubtless refer to the same thing. w in 39 is doubtless err. for ";* and the
variation of * and > in the penult is a variation of MT, not of the original
of J$. It is probable that Jeduthun, the choir master, is referred to, v. I Ch.
l6*i 25* 2 Ch. 5", or his choir, I Ch. 25 l - s 2 Ch. 29" Ne. u 17 ; but it is im
probable that this name is in apposition with rrsjr^ as De., in which case V
would be err. for -; rather it refers to a tone of this choir. The reference to
a lily-shaped musical instrument of some Rabbis, though followed by Ges.,
is without justitication.
(2) There are two voices referred to, the falsetto anil the bass.
(a) r>c l T ^y is in the title of Ps. 46, tetrameter of H. interprets it as
forty rQv Kpv^idir = Y pro arcanis, deriving from TrSr n.f. in the sense of
secret, hidden. This was interpreted as in a gentle, quiet style. 2 forty ruv
*l(av\.(ji* derives as pi. of r^ T, ever, in the late sense of ages. Aq. fri vfatno-
r-frrtav and 3 pro ju~>entutibus follow MT. and derive from ~r s ? nuf. abst.,
yonth. These last are nearer the correct view, for the explanation is found in
I Cb. 15 20 , where it refers to the maidenlike style. Some think of maidens, as
Ps. 6S*, where they play upon timbrels in the march of Yahweh ; but maidens
took no part in the service of song. Bo. thinks of the tenor voice ; but more
probably it was the falsetto male voice. At the end of Ps. 48 16 nr s ; seems
MUSICAL DIRECTIONS
oat of place. It probably belongs to 49, from the title of which it has been
detached by error, the n being omitted as supposed dktog., or for the oppo
site reason. It is also probable that jaS me >j in the tide of Ps. 9 belongs
here. It is usually interpreted on the basis of MT. as a reference to a tone in
accordance irith (i); this tone being designated bjr two words of the fiat
line, - Death to the son," or, - Death for the son " ; but this b in itself improb
able and has no support in Vrss., which all rd, rt=>T. 6 *r^ rSr tft+t**
rov wov, Aq. *ean*nrr<* rov v utv, 8 ifwto &*& nS vioir. These are dnnbtlfS*
correct as to the form. Bat then we mast follow them in interpreting it in
the same way as in 46, and refer it to the falsetto voice. *> is then the
ruler designation, showing that it warn the mai ienlike roice of a son, think -
- - -:--"-. - -
(b) . ;-rr- ^ is in the titles of Pss. 6, 12, both prayers of fH and B.
interprets it as irr<p rift iyUqs, ** the oftove, so Y pro octavo. This is
doubtless correct, as it is in accord with I Ch. 15, which refers to die lower
octave or the base Toice. The opinion ctf some that refers to aii instrument
of eight strings is a mere conceit, without support in the OT.
(3) There are references to two kinds of maskal imliamrnti stringed
instruments and wind iustimnrnK.
(a) nrx is in the titles of fts, 4, 6, 54, 55, 67, 76, with 2 of arroaapam-
ment, and in 6l (eg.) with -7. Of these, 54, 55, were MaskiKm ; 4, 6, 67,
76, in fH ; 4, 6, 54, 55, in 9 ; 76 in 3 ; 4 6, 54, 55, 61, are prayers ; 67, a
hymn ; 76, a poem. They are of JMfacnt measares. has Ir Sipnw* in 6,
54, 55, 61, 67, 76, and *r ^rgXfuft m 4. The form is pL L of -rjs a &H*ge4
in-.trumtnt. ~:i rb. denom. Pi. /^ /^f MI ih imgpJ uutrmma&s, 0*313 flayers
(m stringed instruments, Ps. 68*. Hb. 3 1 - ** hare in the same word, duabt-
less in both cases nri^ correct for |^ nrxr. These seren Pss. and Mb. 3
were to be ifrnaajiaaird by stiinged imli mnt nti, sach as the Irre and harp.
(^) ri^^iT ^ b m the title of Ps. 5, a morning prayer of |H and B. It
interpreted by and 6 as irvfp r 75 cX^MnfMsVfc, 7 /r fnwr ktrediiatem
conietfttitur, Aq^ Z, J, /rv hfreditatibns^ all dcriring the form as pL nut from
**nj inherit. The ~K is doobdess rariation ior T as often. No reasonable
explanation of this term has yet been ghren. It k probable that it is a n.
formed by : from * *% a rarlation of *"*^* the reed pip*, as Ho^ or abstr^ as
De^ MolL, for flute playing, cf. I S. IO* I IL l* Is. yr*. It is probable that
instruments of the class of the pipe or simple flnte are referred to.
(f) It is notewmthy that these refetcnccs are not only few, bat in general
terms, and that no partknhr mariril hMtrmncnt is referred to. The mnrir
especially characteristic of festfrals in the temple worship does not appear.
The music was probably that of a simple orchestra of two or four pieces of the
fighter string and wind imliaiHrnH, and not the loader mask nsed in tine
temple courts. And it is also probable that ral imli MM nil were *tldom
used in the synagogues, or we woidd hare had more assigmnents of this kind,
(</) There is little reference to -^TfT" 1 instruments in the earner minor
Palters. There is no reference in B, fat 57* = ioft* = 144* were not origmaly
Ixxviii INTRODUCTION
in Q (v. 27). In & the only reference is in Si 3 "* to a ne.v moon celebration,
doubtless in the temple courts, with the use of the Ssj and 11:3 the harp and
lyre, the two chief kinds of stringed instruments usually associated ; the new
the horn, and the p timbrel. In 1& 43 4 the "rUD is used in temple worship ;
so in the orphan 332 92* both -nj3 and Suj. This probably represents the
ordinary worship of the Greek period. On great occasions, such as feasts or
celebrations of victories, more instruments of music were used ; so in the
royal advent Ps. 47 (It) the IBW, and in QS 5 - 6 the nua, the -we-, and the
mxxn the straight trumpet. In the Maccabean Hallels a greater number and
variety of instruments appear ; due to the reorganisation of the temple wor
ship with greater pomp than ever before. I47 7 mentions only the iu:, I49 3
the 11 j 3 and f|n, but i5O ;i ~ 5 the ~nj3 and Ssj, the ^CIE and f|r, and also the
instruments not mentioned earlier : 3JV the small organ, D^JC stringed instru
ments, and D^SxSx cymbals. The Pss. also mention the use of musical instru
ments by minstrels apart from public worship ; so the -n in 49 8 of It (?) and
in the orphan 137- ; and both the 11 33 and ^3J in the orphan 7I 2 " 2 57 9 (= io8 3
= I44 9 all glosses).
35. A collection of Hallels, or songs of praise, was made for
the temple service in the Greek period. It was subsequently en
larged in the Maccabean period. These Psalms have in their
titles the term Hallelujah.
The term rwSSn = Praise ye Yah is found at the close of Pss. 104, 105, 115,
1 1 6, 117, and the beginning of Pss. in, 112, and at both beginning and end
of Pss. 106, 113, 135, 146, 147, 148, 149, 150. (Q gives it also at the begin
ning of 105, 107, 114, 116, 117, 118, 119, 136. In the case of 105, 107, 114,
116, 117, 136, it seems to have been detached by error from the beginning
of these Pss. and attached to the close of the previous Pss. in $?. All of these
Pss. are Hallels except 118 and 119, which are only so given in (f, the former
being a triumphal Maccabean song, the latter the great alphabetical praise
of the Law. Both of these were regarded as Hallels in later usage. These
Hallels are in the present Psalter in four groups: 104-107, 111-117, I 35~ I 3 6 >
146-150. This separation was due to the final editor of the Psalter. 104-107
constitute a tetralogy, 104 being a Ps. of creation, 105 telling the early history
of Israel, 106 of the Exodus, 107 of the Restoration. The second group begins
with 1 1 i-i 1 2, a pair complementary in subject and alphabetic in structure;
113 begins the special Hallel of the great feasts, according to later liturgical
assignment. At the Passover the order was 113-114 before supper, 115-118
after supper. In the third group 136 is the ordinary Great Hallel, with its
Rf. repeated twenty-six times in the present Ps., though the earliest text was
much simpler. In later times Pss. 119-136 were likewise called the Great
Hallel in distinction from the ordinary Hallel 113-118. The last group of
Hallels consisted of the doxologies 146-150. All of these Hallels except 147,
HALLELS AND PILGRIM PSALTER Ixxix
149, belong to the Greek period and were doubtless in their original form in
the collection of that period, composed for public use by the choirs especially
on the great feasts. The collection consisted of sixteen Pss. A Maccabean
editor added 147, 149. The final editor of \J/ distributed these Hallels in the
present four groups. In later liturgical use 118 and 119 were regarded as
Hallels and still later 120-134. The technical terms of the Hallels are miSSn,
nin, and wa. For SSn and nSnn v. I ; for rv v. 32 (I.) ; for iro v. Pss.
jis jgtf. n1 n Hiph. imv. 2 pi. % [-TV]. Qal is not in \f/, but only Hiph.
t (I) confess, a late usage Ps. 32*, cf. Pr. 28 13 I K. 8- 35 = 2 Ch. 624-26.
(2) praise: (a) the king Ps. 45 18 , the rich 49 19 ; elsw. (b} Yahweh in the
ritual: c. ace. mm y 18 9 2 IO9 80 in 1 , n; u8 19 , "> Otf 44 9 548 99 3 1382 I42 8 ,
"> xSo 89 6 ; sfs. referring to mm i8 M 28? 3 o 10 - 13 35 18 42 6 - 12 43 *. 5 S2 u 57 io
67 4.4.6.6 7I 22 7511 86 i2 ggn 108* ii8 21 - 28 ii9 7 i& 1 -* I39 14 I45 10 ; c. S, mm 1 ?
332 9 2 2 105! I06 1 1071-8.15.21.31 ngi.29 I3 6i, c f. v. 2 - 3 -^ -, D ^ i O 6 47 122*
140"; sfs. referring to Yahweh 6 6 (?), cf. Is. 38", Pss. 75 2 - 2 79 13 ioo 4 ng 62 ;
abs. ianp loiS 3o 5 97 12 .
36. A collection of songs for the use of pilgrims on their way
to the three great feasts was made in the middle Greek period.
These Psalms have in their titles, " Songs of Pilgrimage"
Pss. 120-134 have in their titles rfiSpDPi -vtf. This is rendered in <& ydy
ruv avafiadfjiuv, ode of ascents, IS and 3 canticum graduum, gradual psalms,
Aq., S et s ras avafidcreis, 6 q.<r/j.a TWV ava.pd<reu}>. These variations have given
rise to three different theories: (l) The phrase refers to the fifteen steps in
the temple leading up from the court of the women to the court of the men
of Israel upon which these Pss. were chanted ; so Lyra, Luther, Horsley, Gr.
The Talmud indeed mentions these Pss. in that connection {Middoth, II. 5,
Sukka, 51 ^), but simply to compare them with those steps on which the music
resounded on the first day of the feast of Tabernacles ; it does not explain the
Pss. as used thereon (v. De., p. 780). Furthermore, the contents of these Pss.
were not suited to that purpose. They are not temple Pss. (2) The term
has metrical significance indicating the stairlike parallelism, advancing by
steps or degrees ; so Ges., Koster, De., Moll., De W. This is a modern
theory based on the fact that this method of parallelism is frequently used in
these Pss. But it is not used in them all, and not in a thoroughgoing manner
in any ; and certainly not to such an extent as to give titles to the group.
There are other Pss. which use this method of parallelism in a more thorough
going manner, v. 12. (3) The term refers to the ascents of pilgrimage
O) S and the ancient Fathers thought of the ascent from the Babylonian exile.
Ew., in 1839, called them "the songs of the homeward marches." (b) Agel-
lius, Herder, Eichhorn, Ew. in 1866, and most modern scholars, think of the
ascents to the feasts of the Law. Street thought that they were simply proces
sionals. Is. 3O 29 Ps. 42 5 shew that it was the custom to make pilgrimages to
f
Ixxx INTRODUCTION
the temple with song and music, and even sacred dances and shoutings. We
would expect, therefore, that a collection of songs suitable for this purpose
would be made. These songs have a common social and patriotic character.
They are all hexameters composed of one or more hexastichs. They could all
have been sung to the same tone. They were all composed in the Greek
period, except 129, which is Maccabean. It is probable that this last Ps. was
added to the collection, which originally consisted of fourteen Pss. made in
the middle Greek period.
37. A considerable number of Psalms, especially those of the
Greek period, did not find their way into any of the minor or major
Psalters, but were used at last by the editor of the present Psalter.
(a) Ps. i, composed in the middle Greek period, is didactic in character.
It was probably used for the first time by the editor of the Psalter as its
introduction.
(J>) Ps. 33 was probably from the Maccabean period. It was given its
present position by the final editor of the Psalter.
() The pseudonyms, Pss. 88, 89, 90, 102 (v. 30), were given their
present position by the final editor.
(</) Ps. 91 was probably from the early Greek period. It was given its
present position because it was conceived as a counterpart to 90.
(<r) Ps. 92 was probably from the later Greek period. It was originally a
song composed for liturgical use. Its contents justify its present position.
(/) Pss. 94, 95, were probably from the Greek period. They were given
their present position for liturgical reasons.
() Pss. 93, 96-100, were originally one great advent hymn from the early
Greek period. It was broken up into little Pss. for liturgical purposes
O. n).
(Ji) Pss. 86, 103, 145, from the late Greek period, were given their present
position because of resemblances to Pss. of $3, and, for that reason, Q subse
quently crept into the titles.
(* ) Ps. 137 from the early exile was not taken up into any of the earlier
Psalters because of its inappropriateness for worship. It was used by the
final editor of the Psalter as an ancient piece which he thought should be
preserved. It was inserted after 136 as an appropriate place, on account of
the historical references in both Pss.
38. The editor of the present Psalter used the tu<o major
Psalters as the nucleus of his work. The Babylonian Elohistic
Psalter, 42-83, was placed in the middle, and appropriate Pss.
84-89 were added thereto. The first part was based on the Pal
estinian Director s Psalter, in which were inserted chiefly Psalms
from the Davidic Psalter. The third part was arranged about
THE FINAL PSALTER Ixxxi
the temple Halle Is and the Pilgrim Psalter, to which were added
the remaining Psalms of the Director s Psalter and other appro
priate Psalms, chiefly of late date. This work was accomplished
in the Maccabean period, after the reorganisation of the worship.
There can be little doubt that the editor of the present Psalter
used J92&, the prayer-book of the Greek period in Palestine, as the
basis of his work. He was compelled to do so if he would pro
duce a collection which would take its place in public use. He
also used IE, because that was the Psalter in familiar use in
Babylonia and among the Jews of the Dispersion all through the
East. It was necessary to combine that collection with the
other if he would secure his book a public use in the Orient.
He must indeed enlarge both collections by the introduction
of Pss. old and new, in order to justify his task. The editor was
probably called to his work by public authority and by an under
standing between the Jews of the East and the West. It was also
in the plan to combine the Pss. used in synagogue worship with
those used in the worship of the temple. And so the Hallels and
the Pilgrim Psalter were made the nucleus of a much larger col
lection, suited for this purpose. The editor also added a number
of older Pss. of a national character, even though they had not
previously been used in public worship. It was just because
he thus satisfied all interests in a most comprehensive way, that
his book supplanted all others and at once attained universal
recognition.
A careful examination of the arrangement of the present Psalter on the
basis of what has already been determined as to the several minor and major
Psalters and the Pss. not included in them, enables us to trace, to a great
extent, the methods of the editor of \(/.
The first part of \f/ is 1-41 based on I32&. (a} Ps. I was made the general
introduction to ^, followed by 2, the original introduction to 13 , followed by 3,
the first prayer of IB, fE. Then came 4-6 of B1&. The enigmatic 7 of 13
was then inserted. (b} Pss. 8-14 of D1& are followed by 15 of 13, J-R,
describing the true citizen of Zion (in antithesis with the wicked fool of 14),
and 1 6, a Miktam of 13, and 17, a prayer of 13. (<:) Ps. 18, the ode of
David, introduces the next group of D&, 19-22. To these were added the fol
lowing : the shepherd Ps. 23 of 13, fH, the choral 24 of 13, fft, and the group
of prayers 25-28 from 13 only, and of hymns 29-30 from 13, |H. (</) To 31,
the prayer of J3E, was appended 32, the penitential Maskil of 13 ; and 33,
Ixxxii INTRODUCTION
an anon, hymn ; 34, an alphabetical hymn of IB ; and 35, a prayer of Q.
Then follows 36 of JBi& ; 37, a poem of 13 ; and 38, a penitential Ps. of
IB, ffll, concluding with 39-41 of JB2&. Thus the editor of \p used 20 Pss.
from Q&, to which he added in appropriate places, 19 of IB (including
Ps. 2), and 2, anon. Pss. not used in any previous Psalter.
The second part of \f/ was 42-89 based on f. (a) 42-48 i& 49 (3st?) con
cluding with 50 of &, which was transferred to this place for the purpose of
giving an appropriate liturgical close to this group before the penitential 51.
() The group of 19, 51-65, after which 66-67 of H, Q&, followed by 68-70
of IB, followed by 71, peculiar to 35, and 72, the original conclusion of 13.
(r) The group of & 73-83. Pss. 42-83 were taken from 15, which was thus
inserted bodily in the middle of ^, without additions, except in glosses.
(</) ^ now appended 84-85 from iSt used by H, Q&, then 86, a prayer,
later ascribed to 13, but really anon, (see 27, 37), 87 from 3, ft, and
the pseudonyms 88, 89, the latter being the conclusion of this second part.
The third part of ^ was 90-150, based on the Hallels and the Pilgrim
Psalter. (#) Ps. 90, the pseudonym, was prefixed, 91, 92, 94, 95, anon, were
added, then the great advent Ps. 93, 96-100, was broken up for liturgical
reasons, 101 of IB and ft, and 102, a pseudon. prayer, follow ; then 103 an
anonym., a late hymn kindred to the first group of Hallels, 104-107, which it
precedes. () To the second group of Hallels, 111-117, was prefixed 108
of fH, 109 of IB, H, Q&, and no of IB, i!H. To these, the Maccabean
Hodu 118 was added, (c) The group of Pilgrim Psalms, 120-134, was placed
in the midst of the third part, preceded by 119, the alphabetical praise of the
Law. (</) To the Hallels 135-136 were added 137, the anon, exilic Ps. of
vengeance, and 138 of IB, 139, 140 of IB, H, Q&, 141 of S, H, 142 Maskil
of D, 143 of IB, H, 144, 145, anon, alphabetical Pss. (the latter ascribed to IB,
* 2 7 37)- (0 The concluding Hallels, 146-150.
39. Liturgical assignments appear in several titles, referring
to days of week, kinds of sacrifice, and festivals. These are so few
that they must have been prefixed, not by the final editor, but by
late scribes.
(a) Assignment to days of the week in the temple service, men O^S =
for the Sabbath Day, in the title of 92, indicates its assignment for use on the
Sabbath. <S gives several other titles of this kind : in 24, for the first day of
the week ; in 38, the Sabbath ; 48, for the second day of the week ; 94, for the
fourth day of the week; 93, for the day before the Sabbath. Doubtless in late
liturgical use each day of the week had its appropriate Ps., but only the ear
liest assignment, that to the Sabbath, appears in |^. In BS. 5O 14 8< i- there is
an account of these temple services.
(b) Assignments to sacrifices in the temple. mmS for the thank-offering
is attached to 100. The Ps. was to be used in connection with that kind of a
DOXOLOGIES Ixxxiii
sacrifice. The word might mean for praise, but it would be meaningless in
the midst of a multitude of Pss. which, of their very nature, are hymns of
praise. "v??? i ? in the titles of 38, 70, is a Hiph. denom. (Lv. 2 2 + 6 8 Nu. 5 26 )
from n-oiN , the technical term for the offering of the Mincha. It doubtless
means to make the Azkarah. These Fss. were designated for use at that
sacrifice. Doubtless other Pss. were used on sacrificial occasions, but refer
ences to their use did not make their way into the titles of the Pss.
(<:) Assignments to festivals, iron rojn -pa> in the title of 30 indicates its
assignment to a festival of the dedication of the temple, probably that of Judas
the Maccabee, B.C. 164, when the temple was rededicated after its desecration
by Antiochus, I Mace. 4 59 Jn. io 22 . gives in the title of Ps. 29 tfrSiov <TKT)-
vrjs, U in consutnmatione tabernaculi, referring to its use on the last day of
Tabernacles.
40. There are doxologies at the close of the five books into
which 2^ divides the Psalter. But these were designed to be used
at the conclusion of every psalm in liturgical service.
Although these doxologies are counted in the verses of the Pss.
in MT., so are the titles, and the former are no more parts of the
original than the latter. These doxologies are benedictions, or
ascriptions of blessedness to the God of Israel. A series of such
benedictions has been preserved as the earliest part of the Jewish
Liturgy apart from the Psalter. Such are also of frequent occur
rence in the citations from the early Rabbis in the Misnayoth and
Beraithoth. Though given usually only at the close of the books,
the doxologies were really used at the conclusion of every Ps. or
part of Ps. sung in the liturgy.
These are the benedictions in ^ :
Ps. 41 H JDNI |DK I
72 18 - 19 na
IDKI JDN | pNn- l ?3-(nN) m33 SDM | oSipS viiaa DP
89 53 JDKI JDN | oSij? 1 ? | mm
io6 48
We also find the last of these in I Ch. I6 36 , where it was used as one of the
doxologies of the temple service. It was not cited from this Ps. Rather the
reverse is the case : that the doxology was added to ^ from the Chronicler ;
for it could not have been used by the editor of ^ in the time of Judas
the Maccabee, the early part of the second century B.C., because it divides
the group of Hallels 104-107, which were designed as a tetralogy to be used
Ixxxiv INTRODUCTION
together. These four doxologies began with ^112 Qal ptc. pass., Blessed,
which was probably uttered by a solo voice, followed by a metrical pause.
They close with the double Amen ; verily, sung by the choir or by the people
according to the rubric io6 48 , "Let all the people say Amen." The inter
vening material is a trimeter couplet, as 4i 14 = io6 48 . These differ only in
the scribal variation *n ]? for TIS, the former destroying the measure preserved
by the latter. 8Q 53 is evidently an abridgment of the same couplet. 72 18 " 19
gives a double benediction, and therefore a couplet in each v. nw is a Qr.
for D>nSs at the close of Ps. of E. ns is a prosaic insertion at the expense of
the measure without affecting the sense. There are virtually, therefore only
two doxologies :
(1) Blessed be \ Yahweh the God of Israel \ From everlasting even unto everlasting.
Amen and Amen.
(2) Blessed be \ Yahweh the God of Israel, \ Doer of wonders alone.
Blessed be \ His glorious name for ever \ And may the whole earth be filled with
His glory.
Amen and Amen.
The first of these is the ancient benediction, and it was probably used in ^
at the close of the first and second divisions. The third division needed no
such benediction because it ended with a series of Hallel doxologies. The
more elaborate benediction of 72 18 - 19 and that of io6 48 were appended subse
quently when \f/ was divided into five books.
41. Selah indicates the abbreviation of a psalm in liturgical
use, and marks the place where the closing benediction might be
sung. The word itself means : Lift up (the voice in praise) . This
interpretation explains the tradition of @ that it called for an
" interlude" and the Palestinian tradition, which represents it
by the last word of the doxology, "forever" The term was first
attached to psalms in the Psalter of the Mizmorim. It was used
in the Director s Psalter, and in the Collection of the Elohist, and
it continued in use at least until the time of the Psalter of Solomon
and the earliest portions of the Jewish Liturgy.
Selah is used in ^ 71 t. in thirty-nine Pss. It is also found
3 t. in Hb. 3. As it is used frequently in &, it was probably
attached to Hb. 3 before the removal of that Ps. from J3B to its
present position. It is used in all the major Psalters, and in
32, 89, in addition. The latest uses of Selah in the Psalter of
J^ are in 66* 67 from the early Greek period; and in 24 89,
parts of composite Pss. which belong to the later Greek period.
SELAH 1XXXV
But Selahs continued to be added in ( after the completion of
that translation. They also appear twice in the Psalter of Solo
mon, and twice in the Jewish Benedictions. This late use makes
it impossible to think that the term was misunderstood either in
the Alexandrian or the Palestinian tradition. The former translates
the word by Sta^aA^ta, interlude^ the latter by forever. Both ren
derings depend on the same usage, regarded from different points
of view. The former indicates an interlude at which the benedic
tion should be sung, and the Ps. concluded for that particular
service. The latter gives the last word of the benediction as an
abbreviation for the benediction itself. The word J"PD calls for
the lifting up of the voice in praise. This interpretation satisfies
all the conditions of the problem, and is in accord with the actual
position occupied by Selah in the Psalms.
n^p is used : ( at the close of a Sir. : in Pss. 3 3 - 6 - 9 4 3 - 5 f 9 17 - 21 24 6 - 10
32* 39 6 - 12 46 4 - 8 - 12 47 5 48 9 50 (before Kf.) 15 () ^ 59 6 - 14 (before Kf.) fcfi 5515
6 7 s 754.10 77 4.io.io 8o 8 (@) 82 2 83 9 846 S; 3 89 5 - 38 - 46 - 49 i 4 o 4 - 6 - 9 (43 t. in
25 Pss.). This is evidently the prevailing use. (6) At the close of a peri-
cope made without regard to measure : in Pss. 2O 4 2i 3 32 5 49 14 52 5 672 84 9 858
g 7 e 88 8 - 11 ( n - > 1436 (12 t. in ii Pss.). Five of these Pss. have also D at
close of Str. : 32, 52, 67, 84, 87. It seems unlikely that both uses came from
the same hand. The Selahs at end of Strs. are presumably earlier than the
others, (V) At the close of a gloss : in Pss. 32 7 44 9 49^ 54 5 55 8 - 20 57 4ct<7 6i 5
62 5 - 9 66 4 - 7 68 20 75 4 8i 8 (16 t. in 12 Pss.). In more than half of these Pss. D may
have been earlier than the gl., and may have stood originally at the close of
a Str. There can be little doubt that this is the case in 54 5 62 5 66 7 75 4 ;
it may well have been so in 32 7 6i 5 . The Selah in 68 2) may also originally
have followed the last 1. of Str. if v. 21 be an independent gl.; but if these vs.
form one gl. D is probably the insertion of a later editor. The use of the term
in 55 8 57 4a is difficult to explain, as the gl. is short and the D immediately
precedes the last 1. of Str. Was the gl. intended to take the place of the
closing 1.? or are these examples of displacement? <S gives Selah in 57* in
some codd., showing a fluctuating usage for this Ps. It is possible that these
Selahs also stood originally at close of Str. In any case there are upward of
six Selahs to be added to the list ^iven above under (). There remain
seven Selahs that seem inseparable from the glosses which they follow:
44 9 49 16 55 20 57 7 2 9 66 4 8i 8 . As these Selahs cannot be earlier than their
gls., the use must be a late one. 49! may be a gl. of IE, or it may come from
a later hand. 8i 8 is a gl. of 8i 6 , 57 7 of 57^. These Pss. were probably joined
to their present mates in 15, and these Selahs may all be due to !. So 55 20 and
62 9 also preserve late gls. and late uses of D. 44 9 66 4 are gls. later than JE/,
Ixxxvi INTRODUCTION
and their Selahs may be later still. The use of D in 68 8 - 33 is probably due to
error, v. 3? to txt. err. (v. Ps.), and v. 8 to err. of transposition, as D stands
here in the midst of a citation from Dt. $*-*>. It may have stood originally at
end of citation, or else of Str., or it may be due to dittog. So many uses of
the term in this Ps. have been preserved in the different Versions, that it is
difficult to form any opinion as to its genuineness in |^. n^p was used in all
three of the major Psalters, (i) There are 28 (26) of the Selah Pss. in fH :
3-4, 7 (6), 9, 20-21, 24, 39, 47-50, 62, 66-68, 75-77, 80 (), 82-85, 87-88,
140, 143. The term is used in these Pss. : (0) at close of Sir.: 3-4, 9, 24, 39,
47-48, 50, 66-67, 76-77, 80, 82-84, 87, 140 (19 Pss.); and prob. also in 62 6
66 7 68 20 75 4 before the insertion of gl. (b} Regardless of measure : 2O 4 2i 8
49 14 672 84 85 3 87 6 88 8 - 1436 (9 Pss.). As this usage could hardly have come
from the same hand, it must be regarded as later than H. (f) At close of
gloss : in 49 16 62 9 66*. These gls. are all from time of 35 or later, so that these
Selahs could not have been in fft. The characteristic use of D in the Miz-
morim is therefore at the close of Str., and the editor of fH, when he would
shorten a Ps., did so by leaving off one or more Strs. (2) There are 29 of
the Selah Pss. in TD3. All of these are found in fft save : 44, 46, 52, 54, 55,
57. 59> 60, 61, 8l (10 Pss.). In this collection D stands : (a) at close of Str. :
in 4, 9, 39, 46-47* 5 2 > 59~6o, 62, 66-68, 75-77, 80 (<5), 84, 140 (18 Pss.). Four
of these Pss. were not in H : 46, 52, 59, 60. Q3& seems therefore to have
continued the use of D begun in |H. To these may be added Pss. 54 5 6i 5 ,
as D prob. antedates gl., and stood originally at end of Str. The use in 55 8
57 4a is doubtful, as has been seen, and may be rather that of (r) or () re
gardless of measure : 20, 21, 49, 52, 67, 84, 85, 88 (8 Pss.). All of these are
in ft save 52 ; but as it seems unreasonable to ascribe a regard for measure
and a disregard of it to the same editor, it is necessary to consider this usage
as later than fH, and hence as due to Q3&. It is true that two of the exam
ples given in Pss. of fft are lacking in 01&, 87 6 I43 6 ; but 87 has another Selah
at close of Str., so that the use of the term in v. 6 must in any case be due to
a later hand. As to I43 6 , there is no special propriety in the use of D here,
and if genuine, it may well be late. A similar use is to be found in 32, one
of two Selah Pss. outside the major Psalters. (<r) At the close of gl. : 44 9 49 16
55 20 57 7 2 9 66 4 8i 8 . All of these Selahs are in Pss. of B3& ; but, as has been
shown, they can hardly be separated from their gls. and must therefore belong
to the time of 15 or later. The Selahs added by IB2& seem to have been placed
with less regard for the strophical organisation of the Ps. than was shown by
H, the musical or liturgical interest being paramount. It is worthy of note
that I31& has added musical notes to the titles of many of the Selah Pss.,
including all those wanting in H, excepting 52, 61, and 44 (whose D is too
late for H&). (3) Twenty-four of the Selah Pss. appear in 15 : 44, 46-50, 52,
54-55, 57, 59-62, 66-68, 75-77, 80-83. AN of these Pss. are also in Q&
save 48, 50, 82, 83, which are Pss. of fH and use D only at close of Str.
There seems to be no independent use of D in apart from gls. All the
examples of D at end of gl. are in Pss. of 15: 44 9 49 55 20 57 7 62 9 66 4 8i 8 .
SELAH Ixxxvii
These could hardly have been earlier than IE, and may all have been later.
The Selahs in 49 55 20 57 7 62 9 Si 8 are possibly due to . Those in 44 9 66 4
seem to be from a later hand. It is possible that IE is responsible for some
of the gls. inserted between Selah and the last 1. of the Str. in Pss. of J33&. If
25 added any Selahs to his Psalter, he did so only at the close of gls. Thus of
the three distinct uses of D, one is characteristic of each of the major Psalters.
There remain for consideration 2 Pss. excluded from the major Psalters: 32,
89. Both are Maskilim; 32 was in $9, and 89 was a pseudonym. In 32 4
D stands at close of Str. ; so also in v. 7 , the gl. being a later insertion. In
v. 6 Selah appears in the midst of a Str., though at an appropriate place in
liturgical use. This Selah is doubtless later than the others. The usage of
the Ps. corresponds with that of jftfl, I31&. It is classed among the Mizmorim
in <5 A . 89 is a composite Ps. 89 ^ is from the time of the Exile, 89 from
the late Greek period. This Ps. and 24 a are the only Selah Pss. later
than the major Psalters. All of the Selahs in 89 stand at the close of Strs.
The D in 89 and that at the close of 24" imply a continuation of the use of
the term through the Greek period. Additional late uses are furnished by
the Versions. @ always translates nSo by did^aXfj-a, interlude (9 17 Sicn/ ctX-
,uaTos). It omits the term from 3 9 24 10 46 12 at close of Ps., and would doubt
less have done so in 9 21 , if it had not combined 9-10 in one. @ also omits
D from 88 11 , but some cod. H and P give it in 88 13 . <> gives D in 57 3 instead
of 54 4 , and in 6i 5ct instead of 6i>. It also inserts the term in 2 2 34 11 5O 16
68 4 - 14 8o 8 94 15 . Of these, Pss. 2, 34, 94 certainly represent a late Alexan
drian usage. Other uses are to be found in codd. of H and P, and in Psal-
terium Vetus. The Psalter of Solomon uses did\f/a\/j.a in ly 31 i8 10 . Many
codd. begin a new Ps. at the latter passage. The use in iy 81 corresponds
with those in the Psalter. It is evident that this editor must have under
stood the mng. and use of Selah ; so also the later scribes of <. There are
additional uses of the term in the Jewish Liturgy. The Selahs in the third
and eighteenth benedictions of Shemoneh Esreh or Eighteen Benedictions
stand in the earliest portions of the Liturgy, and are, in all likelihood, genuine
and ancient.
nSo is imv. SSo to lift up (the voice in praise), cf. Ps. 68 5 and it indicates
that a benediction might be sung after the pericope thus designated. The
explanations of Ew. " loud," a strengthening of the voice or instruments,
De. forte, as opposed to piano, Bo. "a playing with full power," do not suit
all the passages where it is used, and imply a use of instrumental music
which is not justified by the titles of the Pss., or by their contents. The
explanation of Ges., after Rosenmiiller, deriving it from n^D = rest, be quiet,
and thinking of a pause, is conjectural, and does not explain the problem.
Fiirst, followed by Ley, derives from nSo = separate, and thinks it indicates
section. None of these theories explain the Jewish traditions. S, 6, usually
follow (5 in the rendering 5id\j/a\fj.a. U does not translate, but omits. & usu
ally abbreviates. <Q Sidi/ aX/zo, indicates an interlude, but does not imply its
purpose. Aq. deJ followed by Quinta, Sexta, & occasionally, and always by
Ixxxviii INTRODUCTION
3 semper, iitgiter, also E and Jewish tradition cannot be explained by any
of the older theories. A hint is, however, given by Jerome in his letter to
Marcella (Ep. 28), where he compares the use of the word with that of Amen
or Shalom to mark the end of a passage and confirm its contents. So Jacob
of Edessa, as cited by Bar Heb. in his Com. on Ps. lo 1 in a passage quoted
but not understood by Ba. (Lagarde s Praetermissorum, p. 109). The del =
oSi> was an abbreviation of the second line of the couplet of the Benediction
oS)j? I?) D^U C, used for the benediction itself, which was to be sung at this
place. This interpretation for Selah agrees with and harmonises the ancient
traditions, the Alexandrian and the Palestinian ; it is in accordance with the
most natural explanation of the Hebrew word, and it accounts for every in
stance of its use as standing at the close of a pericope or liturgical selection.
42. The Psalter in the middle of the second century, shortly
before its translation into Greek, was divided into five books, after
the division of the Pentateuch, and was numbered as 150 psalms,
with variation of numbering to suit the variations needed for the
three years 1 course of Sabbath readings.
The division of the Psalter into five books was doubtless made to
accord with the five-fold division of the Law, and was in some way
connected with the five great feasts of Judaism. Subsequently the
Five Rolls were arranged in the same way and assigned for read
ing at these feasts. The second division of the Psalter was divided
into two at 72, and a doxology was inserted. The third division
of the Psalter was also divided at 106 and a doxology added.
The Pss. of 3^ are 150 in number. But, as we have seen, the numbering
in ^ differs from that in <5. This has caused endless confusion in citations,
as Jewish and Protestant Vrss. and usage follow $% ; Roman Catholics, Greeks,
and Orientals (&. But neither $J nor (5 number according to the originals.
The arrangement of the numbering of both was for liturgical purposes. The
differences appear: (i) at Ps. 10 (|^), which in 6 goes with 9, but in $
is separated. This makes <S number one less than |Q until we come to
(2) 114 ($?), which is combined with 115 to make 113 of @. But this
difference is at once adjusted in (3) 116 of |^, which combines 114, 115 of
<5. The difference of one now continues till (4) 147 of $}, which combines
146, 147 of (5. The concluding Pss., 148-150, have the same number. We
then have in four cases variations which make it possible to number the Pss.
from 148 to 152. These variations were probably indicated in Mss. which
lie at the basis of |^ and <J|. They remind us of the 153 lections of the
Thorah, the oldest division of sections, made for a three years course of
Sabbath readings. It is probable that the numbering of the Pss. and the
variations recognised was for the same purpose. Each reading of the Thorah
EVOLUTION OF THE PSALTER Ixxxix
had its accompanying Ps. It should be noted that @ adds Ps. 151, which
evidently is a late composition, probably to give an additional variation
for Sabbath readings. It was originally written in Hebrew, and describes the
anointing of David and his combat with Goliath. It was probably of Macca-
bean origin.
43. The Psalter represents many centuries of growth in the
historical origin both of its Psalms, extending from the time of
David to the Maccabean period, and of the various minor and
major Psalters through which they passed, from the early Persian
to the late Greek period, before the present Psalter was finally
edited and arranged, in the middle of the second century B.C.
We may assign seven Pss. in their original form to the early He
brew monarchy, before Jehoshaphat : 7, 13, 18, 23, 24^ 6o a 110 ;
seven to the middle monarchy : 3, 20, 21, 27 45, 58, 61 ; and thir
teen to the late monarchy : 2, 19 28, 36" 46, 52, 54, 55, 56, 60* 62,
72, 87 ; thus twenty-seven to the period of the Hebrew monarchy.
During the Exile thirteen were composed : 42-43, 63, 74, 77 79,
8i 6 82, 84, 88, 89^ 90, 137, 142. In the early Persian period there
was a great outburst of psalmody. As many as thirty-three Pss.
were composed: 4, 6, 9-10, 11, 12, 14 (=53), 16, 17, 22, 25,
3 1 , 32, 34, 35, 37, 3 8 > 39, 4i, 57" 59, 64, 69" 70 (= 40") 75, 76,
78, 80, 83, 101, 109" 140, 143, 144. This was due to several
influences. The conquest of Babylon by Cyrus, which aroused
the enthusiasm of the exilic Isaiah, called forth lyric songs. The
rebuilding of the altar and temple, with the restoration of the
worship in Jerusalem, as it was accompanied by prophetic voices,
so also by those of lyric poets. The struggles of the pious with
the unfaithful in the community, and with the neighbouring little
nations, whose jealousy and hatred constantly interfered with the
growth and prosperity of the people in Jerusalem, also naturally
expressed itself in song. Toward the close of this period the col
lection of Miktamim, or golden poems, was made after the example
of the older collection of the book of Yashar. To the middle
Persian period, the times of Nehemiah, we may assign sixteen Pss. :
5, 8, 15, 26, 29, 30, 40 47, 51, 57* 65, 66 a 69* 138, 139" 141 ; to
the late Persian period, in which internal and external trouble was
renewed, eleven Pss. : 27^ 36* 44, 48, 49, 50, 68, 8i a 85, 89 iO2 a .
In this last period the collection of Maskilim, or religious medita-
xc
INTRODUCTION
THE EVOLUTION OF
DATES.
PSS. APART.
MlKTAM.
MASKIL.
DAVID.
Early Monarchy.
6o.
7, 13, 1 8, 23, 24^
6o a no.
Middle Monarchy.
58.
45-
3, 20, 21, 27" 58,
61.
Late Monarchy.
56.
52,54,55-
2, i 9 2 8, 36 5 2, 54,
55, 56, 6c/> 62, 72.
Exile.
90, 137-
42-43. 74,
88, 89"
142.
63, 142.
Early Persian.
1 6, 57" 59-
32, 53 ( =
14), 78-
4,6,9-10, n, 12, 14
( = 53), 16,17,22,25,
31,32,34,35,37,38,
39, 40* ( = 70), 41,
57 59, 64, 69" 101,
109* 140, 143, 144".
Middle Persian.
5, 8, 15, 26, 29, 30,
4 o 51, 57" 65, 69*
138, i39 a 141-
Late Persian.
89 102.
44.
27* 36^, 68.
Early Greek.
86, 91, 95,
93 + 96-
100, 1 08,
145-
Later Greek.
i, 19* 24
if 9 C 92,
94, 103,
119, 139*
144*.
Maccabean.
33, i02 fe ,
109* 118,
I39 C -
The final collection of the Present
The division into five
EVOLUTION OF THE PSALTER
XC1
THE PSALTER.
ASAPH.
KORAH.
MlZMOR.
DIRECTOR.
ELOHIST.
HALLEL.
PILGRIM.
1
45-
V
0^
o
3
n"
o
M
o
B
cf
46, 87.
3
M
o
I
a
^
74, 77 a 79,
42-43,84.
P
3
8i 6 82.
J*
l
&
3
<
i^
a
^
75, 76, 78,
+
%
80, 83.
i
+
^
,
47-
66.
50, 49(?).
44,48,85.
81-
73-
67.
66.
7 -
104-107,
I2O-I28,
146, 148,
I 3~ I 34
150.
147, 149.
129.
Psalter out of all the above material,
books and 150 Psalms.
XCli INTRODUCTION
tions, was made ; also 29 was edited as a prayer-book for use in
the synagogues, and soon after Ifc, more ornate in character. The
conquest of Alexander introduced the Greek period, which in its
early part was advantageous to the Jews. At the beginning of
this period the great royal advent Ps. was composed, 93, 96-100,
and soon after eight other Pss. : 66* 67, 73, 86, 91, 95, 108, 145.
The Psalter of 3L was prepared in Babylonia ; and later in Palestine
the Psalter of the Mizmorim l the first of the major Psalters, as a
hymn-book for use in the synagogues. Toward the close of this
period B2& was made, using all the earlier Psalters, as a prayer-
book for the synagogues, and directions were given for musical
rendering. The later Greek period was troublous in Palestine,
owing to the constant strife between the kings of Egypt and Syria,
and to internal dissensions resulting therefrom. But in the East
the Jews were less troubled. There in the early part of this period
IE was prepared for synagogue use. To this period we may ascribe
eleven Pss. : i, 19" 24" 71, 77* 89" 92, 94, 103, 139" 144 , and the
elaborate praise of the Law, 119. In addition fourteen Pilgrim
Pss., 120-128, 130-134, were composed, and the Pilgrim Psalter
collected in this period. Also sixteen of the Hallels, 104-107,
111-117, 135-136, 146, 148, 150, were composed and edited in
a collection. The Maccabean period began with the persecution
of Antiochus and the rise of the Maccabees at the head of the
patriotic party. They gradually triumphed, and organised the
Maccabean dynasty and kingdom. To this period we may ascribe
Pss. 33, io2 6 109^ 118, 139; also 129 of the Pilgrim Psalter, and
147, 149 of the Hallels. After the rededication of the temple the
present Psalter was prepared, combining Pss. appropriate for use
in the synagogue and in the temple, and using all the previous
Psalters, especially Q, B, 15, the Hallels, and the Pilgrim Pss.
The collection was divided into three books. Toward the close
of the second century the final editor divided it into five books
and 150 Pss., in accordance with the same divisions of the Law,
allowing for variations in usage.
CANONICITY xciil
C. CANONICITY OF THE PSALTER.
44. The Psalter was the first of the Writings to win canonical
recognition, and it has maintained this recognition in the unanimous
consent of Jew and Christian until the present day. The testimony
of representative Jews and Christians in all ages is that the Psalter
is a holy Book, divinely authoritative, the norm and guide of worship
and religious experience.
The Pss. were collected for the purpose of public worship in the
synagogues and in the temple, some being appropriate for the
latter, but the most of them evidently more suitable for the former.
There were several minor Psalters, and then later several major
Psalters, long before the present Psalter was edited. These col
lections were all made for use in public worship, and it is alto
gether probable that each one, as it was adopted, gained recognition
as canonical. This gave the Pss. their first place in the Canon of
the Writings, though they did not receive their final form until
a long time after others of the Writings had been composed and
had also been received into the Canon. The division of the
Psalter into five Books is doubtless based on the same division of
the Pentateuch, and it is probable that the numbering of the Pss.
had a similar motive to the arrangement of the Pentateuch for
a three years course of Sabbath readings. These liturgical motives
are strong indirect evidences of canonical recognition.
The Psalter was used in the synagogues in the time of Jesus and his apostles
alongside of the Law and the Prophets, and is quoted by him and his apostles
as prophetic and authoritative (Lk. 2O 4 2 24** Acts I 20 ), and used by them in
worship (Mt. 26 3) Acts i6 25 James 5 13 I Cor. I4 26 Eph. 5 19 Col. 3 16 ). The
Jews have always used the Pss. in the worship of the synagogue and still con
tinue its use (Schiller Szinessy, in Prayer Book Interleaved, p. 255). The
Christian Church in all its branches has used the Pss. as the basis of its ritual
and the common expression of divine worship. It is a tradition of the Church
of Antioch that Ignatius introduced antiphonal singing of the Pss. (Socrates,
Hist. Eccl. 6 8 ). At all events it is certain that the use of the Pss. in the syna
gogues passed over into the Christian churches in all parts of the world (Tert.
Apol. c. 39 ; Jerome, Ep. Marcella, xlvi. ), and has continued in unbroken
succession to the present time. In the celebration of the Eucharist, the most
sacred institution of the Christian religion, the use of appropriate Pss. has
continued as an essential part of the liturgy from the most primitive times,
xciv INTRODUCTION
doubtless based on their use at the Jewish feasts, especially the Passover.
Chrysostom thus describes the use of the Pss. in his day : " If we keep vigil in
the church, David comes first, last, and midst. If early in the morning, we
seek for the melody of hymns, first, last, and midst is David again. If we are
occupied with the funeral solemnities of the departed, if virgins sit at home
and spin, David is first, last, and midst. ... In monasteries, amongst those
holy choirs of angelic armies, David is first, midst, and last. In the convents
of virgins, where are bands of them that imitate Mary ; in the deserts, where
are men crucified to this world and having their conversations with God, first,
midst, and last is he " (Neale and Littledale, Com. on the Psalms, p. i). In
the Ambrosian rite, still used in Milan, the Psalter is recited at the hours of
prayer, once a fortnight ; in the Roman or Gregorian rite once a week : Pss.
1-109 at Matins, 110-150 at Vespers; and fixed Pss. are assigned for use at
Lauds, Prime, Tierce, Sext, Nones, and Complines. So also the Benedictine
rite prescribes a weekly recitation of the Pss., and this usage has been fol
lowed by monastic, mendicant, and other religious orders in the Roman Church.
In the Greek Church the Psalter is recited once a week, except in Lent, when
it is recited twice. Similar uses are in the Coptic, Syrian, Armenian, Abyssin
ian, and other Churches. Proper Pss., or parts of Pss., are also assigned for
the Mass in all rites ; some fixed, others varying with the kind of Mass or the
feasts and fasts of the ecclesiastical year. The Church of England, when it
condensed the hours of prayer into two, matins and vespers, arranged the
Pss. for recitation once a month, besides assigning proper Pss. for use daily,
or for the varying sacred days of the ecclesiastical year at Holy Communion.
The Lutheran and Reformed Churches also make the Psalter an essential part
of their Liturgies. In the Reformed Churches in the sixteenth and seven
teenth centuries, and, in some of them even in the eighteenth and nineteenth
centuries, the Psalter was the only hymn-book apart from a few paraphrases
of Holy Scripture. The multiplication of Christian hymns in the eighteenth
and nineteenth centuries brought about a gradual disuse of the Psalter in Great
Britain and America in several religious denominations, but toward the close
of the century a reaction began in the form of responsive readings of the
Psalter, for which purpose many arrangements have been prepared.
45. The canonicity of the Psalter is attested by its contents.
Its religious, doctrinal, and ethical materials give evidence to its
holy character as coming from God and leading to God.
The Psalter contains, in the usual numbering, 150 Psalms, of
great variety of form and content ; but all within the limits of a
hymn-book and prayer-book, composed for religious worship,
public in the synagogue and temple, and private in the house
hold and in the closet. It is therefore by its very nature essentially
religious, and indeed in the lyric form. (A) Its religion is at
RELIGIOUS CONTENTS XCV
once simple and comprehensive, equally appropriate to all classes
and conditions of mankind in all nations and in all ages. It ex
presses the child-like yearnings of the simple-minded, and the
loftiest aspirations of the mature man of God. It plays upon all
the chords of the human soul, and evokes from each and all that
which is most appropriate to union and communion of the indi
vidual or the community with God.
Many of the Pss. in their original form were composed as an expression
of private devotion. These features remained even after they were adapted
by editorial revision for use in the synagogues. Many others were composed
for use in public worship in the synagogues, to express the worship of the
congregation. In the synagogue the ceremonies of religion were reduced
to a minimum, and therefore such ceremonies do not appear in these two
classes of Pss., notwithstanding the fact that the most of them were composed
long after the fully developed ritual of the Priest s code had become fixed in
usage in the temple service. Only a few of the Pss. were composed for or
even adapted to worship in the temple, and these, especially the Hallels, were
songs of praise suited to the ritual of the thank-offerings, votive offerings, or
whole burnt offerings. These offerings are mentioned in appropriate places
in the Psalter. The sin-offerings and the trespass-offerings do not appear,
even in the Penitential Pss., doubtless because these offerings were not accom
panied with sacred song. Furthermore, local and temporal references were
gradually eliminated by editorial revision from the older Pss., making them
more and more appropriate for worship. Therefore the Psalter became a
hymn-book and prayer-book, having so little of the ceremonial side of reli
gion that it was lifted above all that was local, temporal, and occasional, and
made appropriate for the worship of all places, all times, and all occasions
and persons.
(B} The doctrines of the Psalter do not appear in a dogmatic
form, demanding acceptance by the intellect and will ; but in a
concrete form, expressing the faith already entertained or estab
lished. From this point of view, while on the one side the doc
trines are not so complete in detail and not so clearly defined in
their relations as in the Prophets, yet on the other side they rise
to the loftiest heights in their conception of God, sink to the lowest
depths in searching the soul of man, expand to the greatest breadths
in their comprehension of the union of God and man and the
world in the divine ideals of redemption. For these reasons the
Psalter is the nearest to the NT. of all the writings of the OT.
XCvi INTRODUCTION
Few of the Pss. are didactic, and these are ethical rather than dogmatic.
The Pss. are chiefly lyrics, expressing religious emotions, experiences, aspira
tions. They are contemplative or intuitive, using the religious imagination
and fancy rather than the logical faculty and the reasoning powers. They
are also with few exceptions quite limited in extent, and doctrines appear in
them in bold, graphic, realistic statement, in detached form, and out of con
nection with any system of belief. The Psalter represents in its various Pss.
many different periods of Hebrew Literature. The temporal characteristics
have to a great extent been obscured by editorial revisions; but at the same
time these are in fact, though not on the surface, really embedded in the Pss.,
so that it is quite possible to distinguish the several stages in the development
of doctrine in correspondence with those that appear in the Prophets.
The doctrine of God is especially rich in the attributes. The kindness,
goodness, and love of God stand out more distinctly in the Psalter than in
any other part of the OT. The vindicatory, saving righteousness of Yahweh
and His discriminating justice are no less prominent. The doctrine of creation
appears in simple, beautiful, poetic conceptions, which might have modified
the rigid dogma of the theologians, based on the early chapters of Genesis,
if the theologians had been sufficiently comprehensive in their study of the
Bible to take account of it. It is the divine providence in history as well
as the experience of the individual upon which religious poets delight to
dwell.
The doctrine of man is especially prominent in the Psalter from the very
fact that the Pss. give expression to human experience, whether of the indi
vidual, or of the nation. This is well expressed by Calvin. " This Book not
unreasonably am I wont to style an anatomy of all parts of the soul, for no
one will discover in himself a single feeling whereof the image is not reflected
in this mirror. Nay all griefs, sorrows, doubts, fears, hopes, cares, and anxie
ties, in short all those tumultuous agitations wherewith the minds of men are
wont to be tossed, the Holy Ghost hath here represented to the life. The
rest of Scripture contains the commands which God gave to His servants to
be delivered unto us. But here the prophets themselves holding converse with
God, inasmuch as they lay bare all their inmost feelings, invite or impel every
one of us to self-examination, that of all the infirmities to which we are liable
and all the sins of which we are so full none may remain hidden."
The doctrine of redemption is richly unfolded, especially on its experi
mental side, in the personal deliverance of the individual from sin and evil.
The Penitential Pss. have always been and still are found to be the most
suitable expression of Christian penitence and the joy of divine forgiveness.
The elegies express the depths of woe that surge up about the reflective soul
in all ages as he contemplates the brevity of life, the limitations of man, and
the certainty and speedy approach of death. The Pss. of expostulation ex
press, though often in a daring way, venturing close upon the brink of irrev
erence and despair, the writhings of the soul under the sense of injustice and
wrongs that the faithful servants of God have so often to suffer in this life.
RELIGIOUS CONTENTS XCvii
The Pilgrim Pss. are the most suitable expression of social religion that have
ever been composed. The Guest Pss. sound a note of religious joy in the
communion with God that has been attained by no other poets so thoroughly
well.
In the Psalter the Messianic ideal is in some respects richer than in the
Prophets. The royal Messiah, the son of David, appears in most vivid,
dramatic situations in Pss. 2 and 1 10, which find their only realisation in the
resurrection, enthronement, and reign of Jesus Christ. The suffering servant
of Pss. 22, 40, 69, transcends that of Is. 53 in his vivid, lifelike picture of the
suffering Saviour. The royal Pss. have ever been used in the Church as the
most suitable expression of her longing for the second advent of her Lord.
The future life of man in a state of redemption after death is more clearly
depicted in Pss. 16, 49, 73, than anywhere else in the OT. It is not sur
prising therefore that Jesus and his apostles used the Psalter so much as
reflecting and depicting the Messianic redemption.
(C) The ethics of the Psalter are relatively not so high as in the
Wisdom Literature, which is essentially ethical. And yet from the
point of view of ethical experience they are rich enough to give
very important complementary material to the Law, the Prophets,
and even Hebrew Wisdom. The ethics of the Law are summed
up in the terse and comprehensive experience depicted in Pss. i,
19, while Ps. 119 presents the Law as a mirror in which the pious
man sees himself and others in such a wondrous variety of ethical
experience that he is overwhelmed with a sense of a divine presence
and influence. The ethics of the Prophets are summed up in that
chaste and beautiful guest of Yahweh of Ps. 15.
All along the line of religion, doctrines, and morals the contents
of the Pss. have always been found to be just what they are to
day ; such unique, exalted, comprehensive, and satisfactory expres
sions in lyric form of what mankind needs for union and communion
with God, that men in all ages and countries have been convinced
that the Psalter is a divinely inspired Book, a rule of faith and life.
46. The only objections to the canonicity of the Psalter seriously
entertained are based on a number of imprecations upon enemies
and protestations of righteousness on the part of suffering servants
of God. These objections are invalid because they fail to appre
hend that these imprecations and protestations belong necessarily to
earlier stages of religion and to certain historic situations where
they have their essential propriety.
xcviii INTRODUCTION
These objections to the canonicity of the Psalter are quite mod
ern. They have arisen in the Protestant world in connection with
the stress laid upon the doctrine of justification by faith only,
which makes any form of self-righteousness impossible ; and by the
growth of individualism, with its liberty of conscience and opinion,
which is necessarily opposed to any kind of persecution or violence,
even toward the enemies of religion.
The protestations of righteousness are in the Pss. which appeal
to God for help from sufferings of body or of mind in connection
with the experience of injustice and wrong. These protestations
do not imply sinless perfection, or absolute conformity to the
divine ideal of conduct, for they not infrequently are connected
with the confession of sin ; they are rather protestations of fidelity
to God and His religion, which is essentially righteousness (cf.
Gn. i5 6 Hb. 2 4 ). Such fidelity demands divine interposition on
its behalf, vindication from enemies and deliverance from sufferings
and trouble. Though these protestations sometimes rise from
plaintive expostulation with God to complaint of injustice and
wrong, which seem in their intensity of passion to the modern
mind to come close to irreverence, they do not really go so far, for
it is in these very Pss. that are found the most sublime conceptions
of the righteousness and justice of God, and it is to their God that
they appeal in sublime confidence as they plead in intense and
agonising petitions which will not be refused.
It is not without significance that the strongest protestations of this kind
are found in Pss. 22, 40, 69, which are usually regarded as Messianic, and
which Jesus himself used to express his own feelings in his most trying hours,
and which his apostles regarded as most aptly suited to the situation of the
Passion of their Lord. It is quite true that Jesus Christ was exceptional in
his righteousness ; but that does not in any way impair their propriety of
use for others, for Jesus and his apostles used these Pss. as familiar to them
from the liturgical use of the synagogue and the home, and thereby gave their
sanction to the legitimacy of this experience for suffering Christians. Not
withstanding the fact that these protestations of righteousness seem to be
inconsistent with the experience of sin and ill-desert that are felt by many
of the best of men, yet there is no real inconsistency between general fidelity
to God and occasional faults and failures. The Christian Church, in the greater
part of its history and in the greater part of its membership at the pres
ent time, finds no inconsistency between the experience of merit and the
OBJECTIONS TO CANONICITY xcix
experience of sin. Such a sense of inconsistency is a peculiarity of the Protes
tant world. And even among Protestants it is the common experience, not
withstanding the recognition of personal sinfulness and that justification is by
faith only, that suffering and trouble are not in accord with demerit, and that
there is injustice and wrong in the sufferings that the God-fearing often have
to endure, and which the wicked often escape. Jesus Christ in the endur
ance of suffering and wrong taught his disciples how to undergo the sad
experience, but that does not remove from him or from his disciples the
injustice that there is in the sufferings of the righteous and the inconsistency
that there is in the greater welfare of the wicked and their triumph over the
righteous. The pious are justified, as Jesus was, in pleading with God against
it, and it is not self-righteousness to do so.
It is an exaggeration of the doctrine of justification by faith only, which
excludes from Christian experience the consciousness of personal righteous
ness and merit. Luther misled in his interpretation of Gn. I5 6 and Hb. 2 4 .
The former represents that God accounted Abraham as really righteous be
cause of his trust in Him. The latter states that the pious live by fidelity,
faithfulness, HJIDN, and not by faith only. When Nehemiah prayed to God
to remember his faithfulness and acts of kindness in His behalf and spare
him in the greatness of His kindness, Ne. I3 14 - 22 , he was not self-righteous,
but acting in accordance with the common experience of the OT. His prayer
of penitence (Ne. 9) is among the finest in the Bible. Jesus distinctly taught
the meritoriousness of deeds of love. The only passage that can be adduced
to the contrary in his teaching, Lk. I7 10 , is wrongly interpreted in this regard
(v. Br. Ethical Teaching of Jesus, pp. 218 sq.). St. Paul, the apostle of jus
tification by faith, did not hesitate to say, as his hour of martyrdom drew near,
" I have fought the good fight, I have finished the course, I have kept the
faith ; henceforth there is laid up for me the crown of righteousness which
the Lord, the righteous judge, will give me at that day: and not only to
me, but also to all them that have loved his appearing," 2 Tim. 4 7 8 , cf. Acts
The imprecations are not so frequent in the Pss. as in the Law
and the Prophets. Although they have a lyric intensity of passion,
they are not more bitter than those of other parts of the OT.
If imprecations are inconsistent with canonicity, the whole OT. is
excluded, and not the Psalter especially. The imprecations of the
OT. are connected with the sense of the solidarity of the interests
of the individual servant of God with those of the nation of Israel,
and with the religion of God itself; so that all personal and national
considerations are merged in those of the kingdom of God, whose
aggressive, unscrupulous, and deadly foes must be remorselessly
crushed in order that the holy religion may continue to exist and
C INTRODUCTION
accomplish its sacred mission to the world. Whenever and wher
ever this sense of solidarity of interests has existed, or still exists,
these imprecations express the religious feelings of God s people
toward the enemies of God.
It is the modern discrimination between the religion of the individual and
that of the nation, and between both of these and the ideal religion of man
kind that makes these imprecations impossible to the experience of many
moderns. These discriminations certainly belong to a later stage in the
development of religion than the indiscriminating sense of solidarity. But
individualism, however important, whether we think of the person or the
denomination or the nation, ought not to impair the higher interests of
the organism of the kingdom of God, as the embodiment of the divine religion
of mankind. It is indeed excessive individualism with its lack of appreciation
of organic religion, that sees no place for imprecations against the enemies of
the kingdom of God. Jesus Christ taught the exceeding value of the soul of
the individual and gave an example of self-sacrificing love in dying for his
enemies with the prayer for their forgiveness upon his lips ; but these ene
mies knew not the wrong they did to him, to the world, and to themselves.
Jesus Christ distinguishes between sins of ignorance and sins of self-will, sins
repented of and sins glossed over by self-righteousness and hypocrisy. He
pronounced woes upon the Pharisees because they were hypocrites, tempters
to sin, and obstructors to the kingdom of God. He denounced them as blind
guides and serpents, and dooms them to Gehenna (Br., Ethical Teaching of
Jesus, pp. 1 75 sq., 184 sq.). He announced the doom of the traitor Judas. He
proclaimed the judgment of the cities that rejected him and his apostles, cul
minating in the destruction of Jerusalem and the world. The Apocalypse
does not misinterpret the spirit of Christ, when it tells of the wrath of the
Lamb and describes him in his second Advent as treading the wine-press of
the wrath of Almighty God ; and when it pictures the martyrs underneath
the altar crying aloud : " How long, O Master, the holy and true, dost thou
not judge and avenge our blood on them that dwell on the earth?" (Rev. 6 10 ).
The righteousness of God is on the one side vindicatory and saving, on the
other retributive and destructive. The unfolding of vindicatory righteousness
into the highest conception of self-sacrificing love is accompanied with the
development of retribution into the most intense hatred and awful wrath. No
one knows what love is, who cannot truly hate. It is a weak and sickly
individualism which shuts its eyes against the wrath of God, and of the Lamb,
and of the Church, the Bride of the Lamb, against evil and incorrigible sin.
There is a place, therefore, for imprecation in the highest forms of Chris
tianity, only it is more discriminating than in the OT. religion and much more
refined. In substance, the imprecations of the Psalter are normal and valid ;
in their external form and modes of expression they belong to an age of
religion which has been displaced by Christianity.
INTERPRETATION ci
The imprecations of the Psalter belong to four historic situations: (i) The
persecutions of Jeremiah and his associates by those who were pushing the
national religion to destruction, Ps. 52* , cf. Je. n 18 <i- 15^ q. jyis jgiosq.
2O 11 *i-. (2) The brutal cruelty of Edom and Moab toward the Jews at the
time of the destruction of Jerusalem by the Babylonians, Ps. 137, cf. Ob. 10 *.
(3) The treachery of Sanballat and Tobiah, Ne. 2-6, which threatened the very
existence of the congregation of the Restoration. The imprecations of Ne.
4 4-o 6 w I3 29 are in acc ord with those of Pss. 9 2 - - 21 io 15 69 23 -*> 83 l - 18 . (4) The
persecution of Antiochus, which aimed at the extermination of the worship
pers of Yahweh. To this period the majority of the imprecations belong,
many of them glosses in older Pss. At that time, if ever, imprecations were
appropriate, cf. Pss. 79 10 - 12 log 6 15 - 19 - 20 - 28 - 29 . Thus all the imprecations of
the Pss. are upon just such treacherous hypocrites, traitors, and bloodthirsty
enemies of the kingdom of God, as Jesus himself pronounces imprecations
upon, who aim at nothing else than the wilful destruction of the true religion.
It is the form and general character of these imprecations which are most
obnoxious to the modern mind, especially the physical sufferings that are
invoked, the dishonouring of wives and daughters, and the slaughter of babes,
even of the unborn. This is from the point of view of the solidarity of interest
in the family, tribe, and nation ; and especially from the ancient principle of
the duty of revenge which was inherited by sons and kinsmen ; so that the
only way to avoid future peril of revenge was the extermination of all who
would be likely in the future to undertake it.
D. THE INTERPRETATION OF THE PSALTER.
47. Jesus and his apostles interpreted the Psalter usually in
accordance with the methods of their time, literally or allegorically,
as they had need. But they chiefly used it either for practical ex
hortation, for dogmatic or ethical instruction, or for prophetic
anticipations of the life and work of Jesus and his Church.
(i) Jesus used the Psalter more than any other part of the OT. He used
it to describe his own state of mind : Ps. 6* in Jn. I2 27 , Ps. 22 2 in Mt. 27 46 =
Mk. is 34 , Ps. 3i 6 in Lk. 23 46 , Ps. 35 19 (= 69 5 ) in Jn. I5 25 , Ps. 42* in Mt. 26
= Mk. I4 34 ; his actions, Ps. 6 9 in Mt. 7 23 = Lk. I3 27 ; and the actions of
others in his time, Ps. 8 3 in Mt. 2i 16 , Ps. 41 10 in Jn. I3 18 . He also used it for
authoritative teaching, Ps. 37 11 in Mt. 5 5 , Ps. 48 3 in Mt. 5 s5 , and for historical
reference, Ps. 78 24 in Jn. 6 31 . He used Ps. 82 6 in argument with the Pharisees
after the Halacha method in Jn. io 34 , arguing from less to greater. He used
Ps. no 1 in Mt. 22 44 = Mk. I2 36 = Lk. 2O 42 - 43 , in argument with the Phari
sees, to show that the Messianic son of David must be at the same time his
Lord; cf. i Cor. is 25 Eph. i 20 Col. 3 1 Heb. i 3 8 1 I2 2 i Pet. 3 22 . He also
Cll INTRODUCTION
applied Ps. n8 22 ~ 23 to himself as the headstone of the spiritual temple,
Mt. 2i = Mk. I2 10 -n = Lk. 20" ( C f. Acts 4 n i Pet. 2*- 7 ).
(2) The Gospels use the Pss. freely, applying them to Jesus and his work :
(<z) to his entrance into the world. Ps. Qi 11 - 12 is cited by the devil Mt. 4 6 =
Lk. 4 10 - n ; () to his experience in life Ps. 6Q 10 in Jn. 2 17 , his teaching Ps. 78 2
inMt. I3 % , his entrance into Jerusalem Ps. iiS 25 - 20 in Mt. 2i 9 23 39 Mk. n 9
Lk. I3 36 I9 3 * Jn. I2 13 ; (r) to his passion Pss. 22*-- 19 Jn. IQ 24 , cf. Mt. 27- 39 - 43
= Mk. is 2 *-x> = Lk. 23 s *- 35 , Ps. 34 21 in Jn. ig, Ps. 69^ in Mt. 2j**. 48-
Mk. is 36 = Lk. 23*6 = Jn. 1928-29, p s . IO 9 25 in Mt. 2j*. The canticles Lk. i
are also chiefly mosaics of the Pss. (3) In the book of Acts : (a) Ps. Sg 20 is
cited by Paul in Acts I3 22 in historical reference, so Ps. I32 5 by Stephen
Acts y 46 ; (6) Ps. 2 1 - 2 in Acts 4 25 - 20 is applied to the persecution of Christ
in his disciples, Ps. 6g x log 8 in Acts I 20 as fulfilled in Judas; Ps. 2" is
applied in Acts I3 33 to the resurrection of Jesus; so Ps. i6 9 ~ 11 in Acts 2 >26 - 3 2
I3 35 , and Ps. no 1 in Acts 2 s4 - 35 , Ps. 132" in Acts 2 30 to his reign; (<:) in litur
gical use Ps. I46 6 in Acts 4 24 , cf. I4 15 . (4) In the epistles of Peter : (a) as
practical exhortation Ps. 34 13 - 17 in i Pet. 3 10 ~ 12 , Ps. 552* in I Pet. 5 7 ; as real
ised in Christian experience, Ps. 34 9 in I Pet. 2 8 ; () as authoritative doc
trine Ps. ox) 4 in 2 Pet. 3 8 .
(5) St. Paul uses the Psalter freely: (a) as practical exhortation Ps. 4 5 in
Eph. 4 2C , Ps. II2 9 in 2 Cor. 9 9 , Ps. Ii6 10 in 2 Cor. 4 13 ; 0) as authoritative
teaching Ps. 24 1 in I Cor. IO 26 W, Ps. 32 1 " 2 in Rom. 4 7 - 8 , Ps. 5i 6 in Rom. 3 4 ,
Ps. 94 11 in I Cor. 3 20 . P s. 5 10 io 7 I4 1 8 (= 53 2 - 4 ) 362 I4O 4 are cited as descrip
tive of the utter wickedness of mankind, in Rom. 310-18. ( r ) p St 4^23 j s c j te( j
Rom. S 36 as realised in Christian experience; (</) Ps. 69 10 is cited Rom. I5 3
and applied to the humiliation of Christ. Ps. 8 7 is cited in i Cor. I5 27 Eph. i 22
and applied to the resurrection and reign of Christ ; so Ps. 68 19 in Eph. 4 8 .
Ps. og 23 - 24 is cited Rom. ii 9 - 10 and applied to the fall of Israel. Pss. iS 50 ii; 1
are cited Rom. I5 9 " 11 and applied to the conversion of the Gentiles. Ps. I9 5
in Rom. io 18 is applied to the preaching of the Gospel. (6) The epistle to the
Hebrews makes great use of the Pss. : (a) as practical exhortation Ps. 95 7 11
in Heb. 3" *!, Ps. n8 6 in Heb. 13^; () as authoritative teaching Ps. IO4 4 in
Heb. I 7 ; Ps. I35 14 in Heb. io 80 ; (c) Ps. 2 7 is applied to the resurrection and
reign of Christ Heb. i* 5*; so Ps. 8^ i n Heb. 2 s " 8 , Ps. 97 7 in Heb. i, Ps. 45 7 - 8
I02 26-28 i n Heb> ,8-i8 f p s . IIO * in Heb. 5 6 6 20 7 17 - 21 . Ps. i8 3 22 28 are applied
to his redemptive work in Heb. 2 12 - 18 ; so Ps. 4O 7 - 9 in Heb. io 6 - 7 . In Heb. 4 1 11
Ps. 95 7 11 is interpreted at length in an allegorical way. (7) In the Apocalypse :
the Psalter is often used in hymns and incidental allusions. Besides these it
is cited as predictive of the reign of Christ, Ps. 2 s - 9 in Rev. 2 26 - 27 I2 5 I9 16 .
48. In the ancient Catholic Church the Apostolic Fathers and
Apologists used the Psalter for practical purposes. The School of
Alexandria emphasized the allegorical method of interpretation, the
School of Antioch the typical method.
INTERPRETATION OF CATHOLIC CHURCH ciii
The Christian writers of the second Christian century followed
the example of the apostles in using the Psalter for practical pur
poses. Nothing at all resembling a Commentary, so far as we
know, was composed by any of them. The citations of the Pss.
in the Apostolic Fathers, Apologists, and early Fathers, Tertullian,
Irenaeus, Cyprian, and others, are similar to those in the New
Testament, using the same methods of interpretation, with a more
decided tendency to the allegorical method and less restraint from
its exaggeration. The School of Alexandria was established by
Pantaenus, c. 200, and made famous by the great teachers and
theologians, Clement and Origen. Pantaenus is said to have com
posed the first Commentary (Eusebius, Ecc. Hist. 5 10 ). Clement
distinguished between the body and soul of Scripture, and called
attention to its fourfold use. Origen made a Commentary on the
Psalms, using the allegorical method of Philo, which he worked
out in a Christian form and became its father in the Church. He
distinguished a threefold sense, body, soul, and spirit, and used
thirteen of Philo s rules (v. Br. SHS 448 ~ 449 ). The School of Antioch
was established by Lucian and Dorotheus at the close of the third
century. Its fundamental principles of interpretation were :
(1) Every passage has its literal meaning and only one meaning;
(2) alongside of the literal sense is the typical sense which arises
out of the relation of the Old Covenant to the New (Kihn, Theodor
von Mopsuestia, s. 29). The most of the Commentators on the
Pss. in the Greek Church were from writers of this school. Jerome
occupied an intermediate and not altogether consistent position.
He strives for historical and grammatical exposition, yet it is easy
to see that at the bottom he is more inclined to the allegorical
method. Thus there grew up in the ancient Church three exe-
getical tendencies, the literal and traditional, the allegorical and
mystical, the historical and ethical, and these became gradually
interwoven in the writings of the Fathers, and in all sorts of
abnormal forms of exegesis in others (v. Br. SHS - 453 ) .
Corderius (Expositio Patrum Graecorum in Psalmos, 3 Tom. 1643) uses
the following Greek Commentators: Athanasius, Ammonias, Anonymous,
Apollinarius, Asterius, Basilius, Gennadius, Geo. Alexandrinus, Gregorius
Nazianzenus, Gregorius Nyssenus, Didymus, Dionysius Areopag., Eusebius
Caesariensis, Hesychius, Thcodoretus, Theodorus Antiochenus, Theodorus
Civ INTRODUCTION
Heracleota, Isidorus, Cyrillus Alexandrinus, Maximus, Pachymera, Chrysosto-
mus, Psellus, Origines, I have italicised those most frequently cited. Jerome
{e p. ad August, cxii.) mentions the following Greek interpreters of the Psalter
up to his time : Origen, Eusebius of Caesarea, Theodore of Heraklea (the Anon
ymous of Corderius), Astelios of Skythopolis, Apollinaris of Laodicea, Didymos
of Alexandria. All of these interpretations of the Psalter, so far as preserved,
are given by Migne in his Greek Patrology. For additional information we
may refer to Pitra, Analecta Sacra, Bathgen, ZATW., 1886, Lietzmann, Der
Psalmencomnicntar Theodore von Mopsuestia, 1902. The work of the great
Syrian scholar, Gregory Bar Hebraeus (fi286, given by Lagarde, Prae-
termissorum, 1879), must be added here as the noblest representation of the
late Syrian School. The work of Jerome on the Pss. is given in his Epistles,
XX., XXVIII., XXX., XXXIV., LXV., CVL, CXL. (Migne, XXII.), and his
commentary (edited by Morin, Anecdota Afaredsolana, III., 1895).
49. In the Latin Church the allegorical method of interpreting
the Psalter prevailed, chiefly through the influence of Ambrose and
Augustine, although Junilius and Cassiodorus exerted a modifying
influence in the use of the principles of the Antiochan School.
Ambrose may be regarded as the father of the interpretation
of the Psalter in the Western Church ; but Augustine, his pupil,
was the one who dominated all subsequent times. He distinguishes
four kinds of exegesis, the historical, aetiological, analogical, and
allegorical, and laid down the principle that whatever cannot
be referred to good conduct or truth of faith must be regarded as
figurative. Junilius, and still more Cassiodorus, exerted a whole
some influence by the introduction into the West of the principles
of the Schools of Antioch and Nisibis. He urged the comparison
of Scripture with Scriptures, and points out that frequent and
intense meditation is the way to a true understanding of them
(v. Br. snS44JM53 ).
Jerome (ep. ad August, cxii.) mentions the following Latin interpreters of
the Pss. : (i) Hilary of Poitiers, based on Origen and Eusebius ; (2) Eusebius
of Vercelli, who translated the Commentary of Eusebius of Caesarea ; (3) Am
brose. Ambrose (f 397) is the only one who was independent and original.
Ambrose was a practical prelate, possessed of the true Roman spirit, and he
gave the allegorical method a Western practical turn. His Enarrationes have
had great influence on the Church. Augustine (t43) built his Enarrationes
on those of Ambrose, and became the basal authority for all subsequent writers.
The most wholesome commentary of the times is that of Cassiodorus (ts63).
Other early Western writers on the Psalter were Hippolytus (f235), Arnobius
INTERPRETATION IN MIDDLE AGES CV
(fc. 406), Asterius (f4io), Gregory of Tours (f 594), Gregory the Great
(1604), Prudentius (eighth century). All of these are given by Migne in
his Latin Patrology.
50. In the Middle Ages the Commentaries were chiefly com
pilations of the earlier writers, called Epitomes, Glosses, Postilles,
Chains, which appeared in great numbers, all under the domination
of the allegorical principles of Augustine, often in exaggerated
forms.
The compilers of the Oriental Church were Euthymius Zigabenus (f 1118,
v. Pitra, Analecta, IV.); Nicephorus, thirteenth century (given by Migne).
A host of writers on the Pss. appear in the West: Beda (t735)> Alcuin
(t8c>4); Walafrid Strabo (f849); Haymo (1853); Rhabamus Maurus
(1856); Paschasius Kadbertus (f866); Hincmar (f882); Remigius (ninth
century); Bruno Herb. (fiO45); Romualdus (fiO27); Anselm (fnog);
Bruno Carth. (fnoi); Richard St. Victor (fl!73); Innocentius III.
(t 1216) ; Hugo S. Caro, Postillac (11263) (commentaries 1496 attributed
wrongly to Alexander Hales, 11245); Antonius Patavinus (fi23i, Sermones
in Pss., 1757); Thomas Aquinas (f 1274, In Psalmos Expositio, 1876);
Albertus Magnus (f 1280, Comm. on Pss., Col. 1536); Ayguanus (f 1396,
Com. on PS., 1524+); Nicolaus de Lyra (f 1340, Postillae, Rom. 1471;
Biblia cum glossa ordinaria, 6 v., Basel, 1506); Herenthal (f 1400, Catena,
Col. 1483) ; Turrecremata(f 1468, Expositio, 1474). Those italicised are found
in Migne s Patrology.
51. In the Middle Ages Jewish Commentators distinguished
themselves as compared with the Christian by a fuller use of the
literal and historical methods of interpretation, although no less
dependent on Rabbinical tradition than Christian scholars were
on Christian tradition.
The earliest important interpreter of the Pss. whose writings have been
preserved was Saadia (f942), author of the Arabic translation of the OT.
His Commentary was published in Cracow in 1660. Raschi s Commentary
(R. Solomon Isaaki, f 1 105) was published in the Rabbinical Bibles, also a
Latin translation by Breithaupt, 1710. Aben Ezra s Commentary (fii67)
was published in the Rabbinical Bibles. His Commentary on the first ten Pss.
was published in Latin and Hebrew by P. Fagius, 1542. David Kimchi s Com
mentary (f 1235) was published, Naples, 1487; Venice, 1518; Isny, 1541;
Amsterdam, 1765 ; Latin translation by Janvier, 1566. The first book of
Psalms was published according to the text of the Cambridge Ms. Bible with
the larger Commentary of R. David Kimchi, critically edited from nineteen
Cvi INTRODUCTION
Mss. and early editions by Schiller Szinessy, Cambridge, 1883. Tne m st
important of later commentaries was by Obadiah Sforno, teacher of Reuchlin,
Venice, 1586; Amsterdam, 1724.
52. The Reformation involved a great revival of Biblical study,
and especially of the Psalter, the chief book of the OT. The alle
gorical method was pushed in the background by the Humanists in
the interests of the grammatical sense, and so by Roman Catholics
as well, and Protestants who were influenced by them. The chief
difference was that the Protestants resorted to the Hebrew text as
the original supreme authority, the Roman Catholics based them
selves on the Vulgate Version, and interpreted it in submission to
the authority of the Church and the Fathers. The successors of
the Reformers fell back into pedantic and dogmatic methods.
The Humanists revived the study of the ancient languages and the ancient
literatures, and thus the grammatical and literary study of the original texts
was employed over against the allegorical method. Lyra and the Jewish
Commentators were used more than the Christian Commentators of the
Middle Ages. The Protestant Reformers were great exegetes. Luther began
his academic lectures with an exposition of the Psalter in 1513. These lec
tures were published by Seidemann in 1876, under the title, Dr. Mar fin
Luther s erstc und alteste Vorlesungen iiber die Psalmen aus den Jahren
1513-1516 nach der eigenhandigen lateinischen Handschrift Luthers auf der
Koniglichen offentlichen Bibliothek zu Dresden. Reuchlin published his
Auslegung der sieben Psalmi poenitentiales, 1512; Bugenhagen, his in lib.
Psalmorum, 1524; Bucer (Aretius), Psalmorum libri j, 1526. Calvin s
Commentary on the Psalms, 1564, was by far the best up to his own time.
Other commentators of the time of the Reformation were Pellican, 1532;
Munster, 1534-1535; Musculus, 1550; Castalio, 1551 -f ; Marloratus, 1562.
The Moravian Rudinger also issued a valuable Commentary in 1580-1581.
The Protestants of the next generation fell back from the vital principle of
the Reformers and became dependent on Protestant rules of faith, and were
dogmatic and pedantic in their Commentaries. In the following lists, I give,
so far as I know, the first edition ; when there were subsequent editions, it is
indicated by -f. The works of Selnecker, 1581; Moller, 1573; Menzel,
1594; Gesner, 1609; Piscator, 1646+; Quistorp, 1648 ; Amyraldus, 1662 ;
Bakius, 1664+ ; Geier, 1668 + ; Carlov, 1672 + , though with valuable and
useful material are reactionary and of no permanent value. The Roman
Catholics vied with the Protestants in the sixteenth century in their work on
the Psalter : Clarius, 1542 + ; Vatablus, 1545 ; Palisse, 1548 ; Cajetan, 1530 ;
Campensis, 1533 + ; Flaminius, 1558; Gennebradus, 1577 + ; Jansenius,
1586. In the early seventeenth century R. C. exegetes employed better
INTERPRETATION SINCE THE REFORMATION evil
methods, and were more able and fruitful than Protestants, as is evident in
Agellius, 1606+; Faber Stapulensis, 1609; Lorinus, 1612+; Bellarmin,
1611 + ; Mariana, 1619+; Torinus, 1632 + ; Muis, 1636+; Corderius,
1643 + ; Drexelius, 1643 ; Hulsius, 1650; Heser. 1654 +
53. In the middle of the seventeenth century the English Puri
tans emphasized grammatical and practical exegesis ; Grotius,
Hammond and the Arminians y the historical method ; Cocceius
and the Federalists, the allegorical. The dogmatic method still pre
vailed to some extent.
Ainsworth is the prince of Puritan Commentators. His Commentary on
the Pss., issued in 1626, is a monument of learning. He was too much influ
enced by Rabbinical subtilties, but he employed the grammatical method with
great practical skill. Thomas Smith, Thomas Pierson, and especially William
Gouge issued practical commentaries introducing a long and valuable series
in Great Britain. Hugo Grotius in Holland and Henry Hammond in Eng
land revived the Humanistic spirit and laid stress on the literal and historical
sense. The Commentaries on the Pss. of Grotius, 1645, and of Hammond,
1653, especially the latter, introduce a new epoch in the interpretation of the
Psalter. Cocceius, the founder of the Federal School of Holland, 1660,
revived the allegorical method, but with sobriety and practical sense. The
Criticorwn Sacrorum, 1660, sums up the chief material of previous authors,
using Munster, Vatablus, Castalio, Clarius, Drusius, and Grotius. This was
followed by Poole s Synopsis Crilicorum, 1669, which uses Muis, Geier, Ains
worth, Hammond, Rivetus, Cocceius, Genebradus, Calovius. The Biblia
Magna, 1643, and the Biblia Maxima, Paris, 1660, both by John de la Haye,
are a magnificent summing up of R. C. exegesis, embracing a thorough study
of texts and Vrss., and the expositions of Nic. de Lyra, Gagnae, Estii, Me-
nochii, and Tirini. Vol. VI. of the latter contains the Psalter. There was
then a lull in work on the Pss. which continued for a century. We may men
tion, however, the R. C., Le Blanc, 1682 -f ; Ferrandus, 1683 ; Bossuet, 1691 ;
Berthier, 1788 + ; Calmet, 1791 + ; Camponi, 1692+; the Protestants,
Bythner, 1664; J. H, Michaelis, 1720; Clericus, 1731; Venema, 1762.
54. The study of the Psalter was enriched through the work
of Kennicott upon the text and of Hare and Lowth upon Hebrew
poetry, connected in all these with original work upon the Psalter
which influenced all subsequent scholars.
I have already called attention to the work of Hare, Lowth, and Kenni
cott on the text and Hebrew Poetry. These scholars carried on the gram
matical and historical exegesis of Grotius and Hammond. Lowth in his notes
Cviii INTRODUCTION
attached to Merrick s Version, 1768, supported also by an Anonymous, made
contributions which were often original and of great value. Kennicott, in
his notes on the Psalms, 1772, also greatly advanced the study of the Psalter.
All this material was used by Street, 1790, with independent and excellent
judgment, resulting in the best Commentary on the Psalms of the eighteenth
century. Bishop Ilorsley, 1815 (posthumous), inherited their spirit. These
scholars are the real fathers of a large number of emendations of the text and
of new interpretations for which later scholars, especially Germans, have re
ceived the credit. Many practical commentaries of great value appeared in
this period, such as Henry, 1710 ; Home, 1771 ; Gill, 1774-1776. The Com
mentaries of Dathe, 1787, and especially Rosenmuller, 1798-1804, represented
this period in Germany.
55. The study of the Psalter has been improved in the last
century by a more comprehensive and thoroughgoing study of all the
material by Textual Criticism, Higher Criticism, Historical Criti
cism, and Biblical Theology, with a just estimate of Exegesis in
its di/e rent phases.
De Wette, 1811 +, began this most fruitful period, and was followed by
Ewald, 1836 -f, both with remarkable critical sagacity and profound historical
sense. Hitzig, 1836+, and Olshausen, 1853+, opened wide the field of
Textual Criticism; Hupfeld, 1855+, and Bottcher, 1864, grammatical and
lexicographical exegesis. Delitzsch, 1859+, shows a deep spiritual sense
and a thorough understanding of the genius of the ancient Hebrew people.
Hengstenberg, 1842+, is the father of the reactionaries. On these princes
of modern German exegesis a great number of scholars build. Among these
we may mention on the continent of Europe: Tholuck, 1843+ > Koster,
1837; Vaihinger, 1845; Reuss, 1879+; Gratz, 1882-1883; Hirsch, 1882 ;
Moll, 1884 + ; Schultz, 1888 + ; Bachmann, 1891 ; Bathgen, 1892 + ;
Wellhausen, 1895 > Duhm, 1899 ; Valeton, 1903. Among R. C. scholars, we
may mention Alioli, 1832+ ; Aigner, 1850; Schegg, 1857-; Crelier, 1858 ;
Rohling, 1871 ; Thalhofer, i8S9 5 . Migne, Cursus Completits, 1841, and Cor-
nely, Knabenbauer, and Hammelauer in Cursus Completus, 1885, ve a l ^ e *
saurus of interpretation of many scholars, ancient and modern. Many British
and American interpreters of the Pss. have been reactionary in the spirit of
Hengstenberg, such as Phillips, 1846; Neale, 1860; Wordsworth, 1867; Alex
ander, 1868+ ; Murphy, 1875; Cowles, 1872. The Puritan spirit was inherited
in Spurgeon, 1870, and Barnes, 1871. Perowne, 1864+* deserves the credit
for the introduction into the English-speaking world of the modern spirit,
which indeed is only a rebuilding on the work of the older English scholars of
the eighteenth century. The following Commentators deserve mention : The
Psalms Chronologically arranged by Four Friends, 1867 ; Kay, 1871 ; Cook,
1873; Jennings and Low, 1875; Burgess, 1879; Aglen, 1884; Cheyne, 1888+;
ENGLISH VERSIONS C1X
Maclaren, 1893-1894 -f ; Montefiore, 1901 ; Kirkpatrick, 1903 ; W. T. David
son, 1903 + ; Ehrlich, 1904. Cheyne and Kirkpatrick are preeminent, the
former for his brave investigation of the most difficult problems and his gener
ous recognition of the work of other scholars, the latter for his sound judg
ment and excellent exegetical method. These scholars easily outrank all their
predecessors. Their occasional faults and failures are cordially overlooked in
view of their magnificent contributions to Biblical Science.
56. English Versions of the Psalms began with Wy cliff e in
1382. The Version of Coverdale of 1535, revised for the great
Bible of i jj (?, has been used since as the Version of the Book of
Common Prayer. The Version of 1611 was made from the He
brew, with a limited study of other versions. It supplanted all other
English Versions except that of PBV. The Version of 1885 was
a revision of that of 1611, in closer conformity to the Massoretic
text. The R. C. Version is that of Douay.
John Wycliffe made the first English translation of the Bible from the Vul
gate Version, 1382. It was revised by John Purvey in 1388 (v. Forshall and
Madden s text, 4 v., 1850; Skeats, reprint of Purvey s revision in iS/gX
Coverdale published a translation of the whole Bible in 1535. His translation
of the Psalter was taken up into Matthew s Bible in 1537, and into the Great
Bible in 1539-1541. Coverdale, in his dedicatory Epistle to the King and
in Prologue, states that he had followed largely five sundry interpreters ; to
judge from internal evidence, the Vulgate, Luther, the Zurich Version, Pagninus,
and Tyndale, the latter not giving the Psalter. The Zurich Version was com
pleted in 1529 by Zwingli, Pellican, Leo Juda, and others. Pagninus version
was a translation of the Psalter into Latin (1527). The Psalter of the PBV. is
from the last revision of the Great Bible of 1540 (v. Westcott, The Paragraph
Psalter ; Earle, The Psalter of 1539 a Landmark in English Literature,
1892 ; Driver, The Parallel Psalter, Int. 19042; Fry, Description of the Great
Psalter, 1865). The Genevan Version of 1560 was translated into Eng
lish and used by the Puritans from that time onward. The Bishop s Bible
of 1568 was used in the scriptural readings in the Church of England, but
not in the recitations of the Psalter. In 1611 the Authorized Version was
made by a select company of scholars under the authority of the crown. It
displaced all other Vrss. for Protestants in the public and private reading
of the Scripture : but did not succeed in displacing the Vrs. of the Great
Bible in the recitation of the Psalter. The Roman Catholics continued to
adhere to the Douay Version, which was a literal translation of the Vulgate,
whereas the AV. was translated from the Hebrew. The AV. has maintained
its hold on the English Protestant world until the present time. The RV. o/
1885, prepared by a joint British and American Committee, under the authority
CX INTRODUCTION
of the convocation of Canterbury, has thus far been unable to replace it. The
RV. is a more accurate rendering of the Hebrew text of Ben Asher ; but it is
literalistic and pedantic. It was prepared in a period of transition of Hebrew
scholarship and does not satisfy the present conditions of OT. scholarship or
the needs of the Church or people. Furthermore, it does not sufficiently con
sider the Ancient Vrss., and is not based on a revision of the Hebrew text.
The margin of the RV. gives the most important part of the work of the
Revisers and is of great value. Several independent versions have been made
in recent times: John De Witt, 1884; T. K. Cheyne, 1888; Furness, 1898;
S. R. Driver, The Parallel Psalter, 19042 (an important and valuable revision
of FBV.). The Jewish Publication Society of America, 1903, gave a new and
excellent translation from the Massoretic text. There is no sound reason why
Roman Catholics, Protestants, and Jews should not unii:e and agree in a Ver
sion far better than any that has yet been made.
Many metrical versions of the Psalter have been made for use in Christian
worship in the service of song, the chief of which are those of Sternhold and
Hopkins, and Tate and Brady, used in England; Rouse, used in Scotland; and
Watts, used by the Nonconformists of England and their children in America.
From a literary point of view the most valuable paraphrase is still that of Mer-
rick, 1765. The fault of all these versions is that they are based either upon
English Versions or the Massoretic text. None of them were made with any
knowledge whatever of the measures of Hebrew poetry. It is now quite pos
sible to reproduce the poetry of the Psalms in essentially the same measures
in English poetry. Scholars who have the poetic gift should undertake this
task, which when accomplished will greatly enlarge the use of the Psalter for
English-speaking peoples, and enrich their devotion, public and private, with
a finer literary flavour.
A COMMENTARY ON THE BOOK OF
PSALMS.
A COMMENTARY ON THE BOOK OF
PSALMS.
PSALM I., 2 STR. 6*.
Ps. i is a didactic Ps. of the Greek period, introductory to the
Psalter. In two antith. Strs. it contrasts the happiness of the
righteous man (v. 1 " 2 ) with the ultimate ruin of the wicked (v. 1 ^).
The righteous man avoids the company of wicked men, and dili
gently studies the Law. An intermediate gloss compares the
righteous to a fruitful tree in a well-watered garden (v. 3 ) .
]-[APPY the man!
Who doth not walk in the counsel of wicked men,
And in the way of sinners doth not stand,
And in the session of scorners doth not sit down ;
But rather in the Law of Yahweh is his delight,
And in His Law he studies day and night.
so the wicked!
But rather they are as the chaff which the wind driveth away;
Therefore wicked men will not rise up in the Judgment,
And sinners (will not enter) into the congregation of righteous men ;
For Yahweh knoweth the way of righteous men,
But the way of wicked men will perish (everlastingly) .
Ps. i is orphan (Intr.? 37 ) and therefore was not in any of the Psalters
prior to the last. It was doubtless later than any of them. It was not counted
originally, for 2 codd. DeR. do not number it; and 5 codd. Kenn., 3 DeR.,
some codd. <&, Justin (Ap. I 40 ), and many fathers (especially Western), and
rabbis, combine it with Ps. 2; according to the ancient saying that the first
Ps. begins and closes with beatitude (Talm. Berakoth f. 9*). In Western
texts and Vrss. of Acts I3 83 , Ps. 2 is cited as Ps. I ; so Meyer, Tisch., Blass ;
but the great Uncials have Seur^/ay, so Westcott and Hort, and Wendt. It
was selected as an introduction to ^ by the final editor. The date of Ps. i
maybe determined by the following considerations: (i) It is characteristic
of late writings that they make much use of earlier ones. V. 3 is based on
Je. I7 5 - 8 and Ez. 47 12 , and is therefore postexilic. If v. 3 be original, it gives
3
4 PSALMS
evidence of date of Ps.; if a gloss, only as to date of the gloss. The argument
of Ba. that the prose writer uses the poet and not the poet the prose, is with
out force if v. 3 is a prosaic gloss. V. 24 is based on Jos. I 8 (D), and is post-
deuteronomic ; for the Ps. substitutes for the external, " depart out of thy
mouth," the first clause of Jos. I 8 , the internal "delight in," indicating a later
and more matured conception. The language of the Ps. is that of the Greek
period : D jjBh mj7 v. 15 , D>*S auhn v. ld , D>D ^D v. 3 *. The syntax is also late :
rrm v. 80 , jnv v. 6 . (2) The &yvh and ov^x are classes in the Jewish com
munity. The earlier antitheses between wicked rulers and an oppressed peo
ple, characteristic of preexilic writings; and of righteous Israel and her wicked
foes, characteristic of the long period of foreign domination, do not appear;
the antithesis is between two classes among the Jews, the righteous, the
strict students of the Law, who keep apart from the company of the wicked ;
and the wicked, who scorn the ethical teachings of Wisdom and transgress
the Law. All this implies a fully developed school of Wisdom, as well as an
intense scribal devotion to the Law. There is not that exclusive devotion to
the Law of Pss. ip 8 - 15 119, or to Wisdom of Pr. 1-9; but the author blends
the teachings and practice of these two types. He lived in peaceful times
before the antagonisms of religious parties, and thus probably in the late
Greek period. A similar situation is in BS 6 37 I4 20 " 21 , which seem to be based
on this Ps. (3) The reference to the Judgment, v. 5 , implies a judicial inter
ference of Yahweh ; not as between Israel and her oppressors, as in the pro
phetic books, but as between the righteous and wicked in Israel itself. As
the result of that Judgment the righteous will rise up, an organized congrega
tion, v. 5 *, from which the wicket! will be excluded. The wicked will not rise.
If the rising here is to be interpreted as a resurrection, then the exclusion of
the wicked implies an earlier date tnn Dn., which includes wicked Israelites
in the resurrection, Dn. I2 2 , and is more in accord with Is. 26 14 ~ 19 , where the
wicked oppressors do not rise with God s people. The apocalypse, Is. 24-27,
seems to belong to the time of Alexander the Great. The resemblance in
doctrine between Ps. I and Is. 26 would favour the putting of our Ps. between
that apocalypse and Dn. ; that is, in the Greek period before the persecutions
of Antiochus. This Ps. was probably the basis of the doctrine of the Two
Ways which plays such an important part in Jewish and early Christian Litera
ture (Mt. 7 13 - 14 . V. Br. Ethical Teaching of Jesus, pp. 82 sq.).
The Ps. has two antith. Strs. of six tetrameter lines each. This has
not been observed by Du. or Siev., both of whom regard v. 8 as original to
the Ps. The former says : " Keine Strophen, wie mir scheint, sondern nur
unregelmassig gebildete Stichen, die sich auch in Stil und Ausdruck der Prosa
nahern." The latter says : " Ps. I enthalt so viel metrisch Anstb ssiges oder
Auffalliges, dass man nicht uber den Zweifel herauskommt wie viel davon
spaterer Verderbnis oder personlichem Form-ungeschick des Verfassers ent-
stammt." The real difficulty is with both that they did not discern the gloss,
and so could not understand the measure, which is really one of the simplest
and finest in the Psalter.
PSALM I. 5
Str. I. 1. The poet, in view of the description of the righteous
man he is about to give, exclaims : Happy the man ! He uses a
dimeter, or half line, to allow a metrical pause after the exclama
tion. He is not thinking of mankind, men, women, and children ;
but of men only. He has not in mind all men, or all Jews, or all
pious men; but specifically that kind of a man he is about to
describe, one devoting his whole time, night and day, to the study
of the Law ; that is, the ideal scribe such as Ezra. Jerome tells
us the pious Jews thought of King Josiah as the ideal. The right
eous man is described first negatively in three syn. tetrameters
which yet gradually became more intense, reaching a climax in
the last line : who doth not walk~\ cf. Mi. 6 16 Je. y 24 ; doth not
stand~\ cease from walking and so remain standing ; doth not sit
down~\ continual participation in. in the counsel^] while walking,
listening to and receiving counsel or advice, in the way] the moral
conduct, the course of life, in the session] not settling down in the
session, or assembly of the scorners, and so being in entire accord
with them. Wicked men} a class in antithesis to righteous men,
who studied and practised the Law ; sinners ] antith. to upright, a
more general term referring to all who fail from or do not conform
to the ethical and religious goal or way of life ; scorners] antith.
to wise men ; those who mock at and scorn the discipline of
wisdom. The righteous man abstains from all such conduct and
avoids the company of all such men. 2. The righteous man
is described positively in two syn. lines antith. to the previous
three. In the Law of Yahweh] embracing the entire legislation
compacted in the Pentateuch, and so called the Law as the first
layer of the Canon, in the Greek period when this Ps. was com
posed (v. Br. SHS12 ), repeated for emphasis. his delight } the good
pleasure the righteous man took in the Law, \studies day and
night] reading it over and over again in the low, murmuring tone
of one reading to oneself, to impress it upon the mind and com
mit it to memory, a method characteristic of oriental students,
rather than meditating or musing upon what had been previously
read. This study is habitual not only during the day but also
during the night. The second line is cited from Jos. i 8 (D).
3. The editor of \j/ inserts four lines of illustration before the
antistrophe.
PSALMS
he is like a tree transplanted beside channels of water,
Which yieldeth his fruit in his season,
Whose leaf withers not ;
So all that he doeth, he carries through successfully.
The happiness of the righteous man is illustrated by the simile
of a tree, which is removed from its native soil and transplanted
to the most favoured soil, in a fertile garden irrigated by many
channels of water, such as Wady Urtas, where were the gardens
of Solomon ; Engedi, famed for its fertility (Rob. 1 477< cf - 5M ) ; the
gardens of Damascus, Egypt, and Babylon, irrigated by canals
drawn from the great rivers ; and it is probable that the story of
the streams of Eden, Gn. 2, was in the mind of the poet ; for he
adapts and combines from Je. i7 8 the beautiful and fully stated
simile of the man trusting in Yahweh ; from Ez. 47 126 the descrip
tion of the living trees on the banks of the river of life in the
future paradise, which bear fruit monthly and whose leaves are
ever green and medicinal (cf. Rev. 22 2 ) ; with the irrigated gar
dens of his own time, for a condensed simile, suggesting a com
prehensive ideal to one familiar with the sacred writings. He
then interprets the simile of the last line by an adaptation of
Jos. i 86 . The righteous man has in him such life and vigour from
his study of God s word that he makes everything that he does to
succeed and be prosperous. This verse is thus a mosaic of three
earlier passages. The lines are irregular and prosaic (5.4. 3.4).
The two middle lines are synonymous but synthetic to the first
line, and the last line is a synthetic explanation of the simile.
Str. II. is an antistrophe to Str. I. V. 4 is composed (a) of a
dimeter line, v. 4a , with metrical pause antithetical to v. la , con
trasting the wicked with the righteous man ; and of a tetrameter
simile, v. 46 , likening the wicked to chaff on the threshing floor.
This, in Palestine, is usually on flat, open places on hilltops, so
that when the ears of grain are thrown up, the heavy grain falls
to the ground, while the wind drives away the light chaff. This
simile is antith. to that in v. 3 , so far as a fruit-bearing tree may be
to chaff of grain ; but the original antith. was probably of " driveth
away" to deliberate walking in counsel, v. 16 . 5. Rise up in the
Judgment^ is antith. to standing in the way, v. lc ; enter into the con
gregation^ antith. to the sitting down in the session, v.. Wicked
PSALM I. 7
men will not rise up, that is, in the resurrection which takes place
in the Judgment, at the end of the age of the world. Only the
righteous share in that resurrection. So Is. 26 14 ~ 19 , the people of
God rise, their wicked oppressors do not. So Jesus speaks of the
resurrection of the just, Lk. i4 14 , without mentioning that of the
unjust ; and St. Paul sets forth the resurrection of Christians
i Cor. 15, those who are not, apparently, being in the back
ground of his thoughts and so unmentioned (v. Br. MA113sq -). The
resurrection of the wicked appears in OT. only Dn. i2 2 , and
in NT. explicitly only Jn. s 28 " 29 Rev. 2O 11 15 (v. Br. MG273 ). This
interpretation, given by (&, U, 2T, Ba., is more suitable, in view of
the late date of the Ps., than the usual modern interpretation,
" stand in the judgment," that is, God s providential judgment in
the course of human history. The congregation of the righteous
men may be conceived as the congregation of the zealous Jews
from which the wicked would be kept apart by divine judg
ment ; but better, of the congregation after the judgment of the
resurrection, in which there can be no wicked, for they have not
been permitted to rise. 6. The Str. concludes with two antith.
tetrameters summing up the contrast already drawn. There are
two ways. The way of the righteous is a way which Yahweh
knoweth ; not merely theoretically and ideally, but practically and
really by personal acquaintance with and attentive supervision of
it, so that it is Yahweh s way, leading unto true and lasting hap
piness. The way of wicked men is a way which goeth on to ever
lasting ruin, cf. 69 29 . The Ps. begins with happiness and concludes
with ruin, cf. Ps. 112. All is comprehended between these two
ends and in these two ways.
1. tn.irs] cstr. pi. abstr. I^N or ntf V"^ N Ew.$ 179 , Lag. BN143 , BDB.,
33 t. always exclam., of man (never of God), O the happiness, happy is or be,
c. ^N elsw. H2 1 ; 3-ix 32 2 84 6 - 13 Pr. 3 13 S 34 28 14 ; -oj Pss. 34 9 40* 94 12 I2; 5 ;
MJH 3312; D;n 89 16 I44 15 - 15 ; ptc. 2 12 32 1 4i >2 84 5 io6 3 1192 I28 1 Is. 3O 18
Dn. I2 12 ; other words Dt. 33 29 I K. io 8 - 8 (= 2 C. 9 7 - 7 ) Jb. 5 17 Pss. 65 5 U9 l
I28 2 I37 8 - 9 i 4 6 5 Pr. 8 32 I4 21 i6 20 2o 7 29 18 EC. io 17 Is. 32 20 s6 2 . -v^x] rel.
pron., usually omitted in \f/, dub. here; often gloss of prosaic copyists. "pn,
nry, 21^] Pfs. abstr. emphatic presents of characteristic and established state
or condition, Ew. 135 , Ges. 106 - 2 , usually expressed in Eng. by auxiliary do.
DW> nxy] Jb. io 8 2i 16 22 18 . \ nr; counsel, either as (i) advice, guidance, when
used of God, Pss. 33" 73 2 * ic^ioy 11 , cf. iig 2 * of His Law; or (2) purpose,
8 PSALMS
design, plan, of men, i 1 I3 8 (?) I4 6 (?) 2O 5 33 io6 4 . J j?eh adj. wicked;
in ^ either (i) guilty of hostility to God or His people, syn. enemies ; sg.
i; 13 71* log 2 - 6 - 7 I40 5 - 9 ; coll. 9 6 - 17 lo 2 - 3 - 4 - 13 - 15 55* 58 11 94 13 I39 19 ; pi. 3* 7 10
9 18 U 2. 6 I2 9 ,79 2 83 3 ,18 5 g* 68 8 75* n 82 2 - 4 QI 8 Q2 8 94*- 3 9710 IO4 36
x 1^53. 61. w. 110.112 I2 9* i^jio i^2o j^ye. or ( 2 ) guilty of sin against God or
man, ethically wicked: sg. n 5 32 10 362 3710.12.21.32.35 II2 io f coll< ^aa ^
pl./LJ.&ff 2 6 5 36 12 3 7 M. 16. 17. 20. 28. 34. 38. 40 ,j O 16 7 33. 12 IQ 618 II2 10 J 4 6. ,y^
PN(") 758 ioi 8 H9 119 . This word is little used in preex. Lit. and not at all in
sense (2). It is chiefly used in Ez., W. L., and \f/, antith. (")*. D Nan T>"o]
phr. a.X. J i-n in ^, (i) way, road, path, 2 12 772 8o 13 Sg 42 IO7 4 - 7 - 40 no 7 ,
(2) fig. of course of life or action, undertaking io 6 iS 33 35 6 37 5 7 - & gi 11
I02 24 11987 I28 1 I39 8 I46 9 , (3) esp. of moral action and character 5 392 49^
50 28 1195.26.59.168^ ( 4 ) O f d ut y (commanded by God) 258- ^ 32 8 119! 1438,
(5) specif, in good sense i 6 37 14 ioi 2 - 6 1198 I39 24 , or (6) in bad sense
jl.6 355 I07 n II9 29 13924. (7) way O f GO^ H j s mora i administration, i8 31
77 14 85" I03 7 I38 5 145", or His commands iS 22 25 4 - 27" 37 s * 5i 15 67 8 8i 14
86 11 95 10 1 1 98. 14. 27. 32. 33. _ J o^N^n pi. adj. [KBPI]. Sg. only f. HNQH Am. 9 8 ;
alw. in i/ in ethical sense, more comprehensive than D-jrim, and antith. onc %
those who fail or err from the norm of right i 1 - 5 25* 26* 5i 16 IO4 36 ; used
both in earliest and latest Lit. o^S 3C^c:i] phr. d.X. J ae^o might be seat,
place of sitting doum, as (5, U, cf. 3ttiD *vj? city as dwelling-place IO7 4 - 7 - 36 , or
Zion as place of enthronement of God I32 13 ; but better sitting, session,
assembly, as IO7 82 , Ain., Kirk. f^ scorner Pr. i 22 3 s4 9 7 - 8 13! 146 1512
l g?5. 29 20 i 2iH-24 22 10 24* Is. 29 20 , a term characteristic of fully developed
Wisdom, not used prob. till Greek period. (5 \oi/j.(av is interpret, and does
not imply a different text. U pestilcntiae, takes the word as abstr. = homines
pestiferi. Aug. "whose word spreadeth as a canker." 2. DK ^~i\ v. 4
^w/ rather, on the contrary, ctronger than "o, /, BDB. Makkeph alw. used
after DN except Gn. I5 4 Nu. 35^ Ne. 2 2 (v. Intr. 12). rvyipa] cstr. sg.
\ n^n n.f. ^m^ (i) the Law in its completion, as I9 8 78 5 - 10 Sg 31 94 12 IO5 45
II9 1 -f 21 t. (v. txt.); mm elsw. ^, (2) of instruction of poet 78 1 , (3) of
divine teaching, in the mind 37 31 40*. Lag. Du. rd. PN"ya, cf. I9 10 , on ground
that the poet would not repeat himself in syn. lines. But the use of identical
words in syn. lines is not uncommon to emphasize the variation in other
words. t r?"] c- 2- (0 delight as 1 6 s , so usually, but (2) <S tfATj^a,
U voluntas, will, purpose, as Is. 44^ 46 48"; elsw. (3) desire, longing,
Ps. I07 80 . Jos. i 8 has nS->S) DDV ia PVTM -VDD mn niipn IDD v\& S. The
change from ^3 to iPi)Pa was necess. because of omission of IDD in previous
line, otherwise it would have furnished a good tetrameter. run;.] Qal
impf. frequentative Jnjn: (i) growl, groan, moan, not in \f/. (2) utter
c. ace. rei. 38 13 , subj. ptfS 35 28 7i 24 ; no 37*0 j^ a> t a bs. ii5 7 . (3) utter
indistinct sound as in soliloquy, meditations, c. a, || rvi7 63 7 77 13 ; so prob.
77 7 as @ for ^ PJMJ I43 5 ; so possibly Jos. i 8 and here. (4) But better of
the low, murmuring sound of reading aloud to oneself, or the repetition
of study, Ains. ; (5) imagine, devise, c. ace. 2 1 , as Pr. I5 28 24 2 . J DD^]
PSALM I. 9
r= o^ -f a_ adv. in the daytime, by day, sq. nh^, also 32* 42* 55", possibly
I3 3 , also 88 2 (for av rd. anv); || nS>S 22 s 42 9 78" 91* I2i 6 . 3. mm]
cannot be i consec., for there is no previous impf. upon which it can depend.
The only previous impf. is frequentative. It cannot be consec. to the str.
as a whole, for it introduces a simile, not a consequence. In fact, it is a
simple citation from Je. IJ B , where it is i consec. in its context. But taken
from its context it can only be 1 conj. of late style, introducing a new and
independent clause. a^D ^jSfl Sy Sine pp] is the same as Je. ly 8 except for
the insertion of ^fl. Je. cannot have cited from Ps., for the clause in Je. is
part of a beautiful simile, and necessary both in syntax and idea; whereas it
is loosely attached to Ps., the first clause of a mosaic of three earlier passages,
without measure and disturbing the symmetry of Ps. S-intf Ptc. pass. =
Je. ly 8 . Vt ^ transplant (not plant} 92 Ez. 178.10.22.23 I9 io.is HO. 9 13 (?).
t [ I? II ?F] transplanted shoot Ps. I28 3 . f a^p vjS? artificial watercourses used
to irrigate gardens, parks, and arable land; so here Is. 32 2 Pr. 5 16 2I 1 , cf.
Ps. 46 5 ; fig. of tears from eyes Ps. HQ 136 La. 3 48 , cf. Jb. 29 6 of outrun of
oil from vat; a^Ss elsw. of overflow of river Is. 3O 25 , sg. of downfall of rain
Ps. 65 10 . inj73 jm mo] is generalization of Ez. 47 12a . f ir J 7:3 * * hi* season,
i.e. of ripe fruit Ho. 2 11 Jb. 5 26 , when food is needed Ps. IO4 27 I45 15 , of rain
Dt. II 14 28 12 Je. 5 24 Ez. 34 26 , appearance of constellation Jb. 38 32 , appropriate
time Pr. I5 23 EC. 3 11 . So xS inS^n] direct citation from Ez. 47 126 . inSj?
archaic poetic sf. J nSj? leaf, foliage, only here ^, usually of fading Is. I 30 34*
64 5 Je. 8 13 Ez. 47 12 . h w Qal impf. t^3> (0 ^ink t drop down, 18^ =
2 S. 22 46 , of exhaustion of Israel s foes Ex. i8 18 (E) Jb. I4 18 . (2) fall like
leaf or flower, wither, fade Is. I 30 24* 28 1 - 4 34 4 4O 7 - 8 6^> Je. 8 13 Ps. 37 2 , so
here and Ez. 47 12 . SDI] not subj. as AV. after <5, which prob. rd. Qal of
Vb.; but obj. after Hiph., so Dr. accord, to Jos. I 8 on which the clause is
based. See v. 26 . rrSx ] Hiph. impf. J nSx Qal have success 45 6 , Hiph.
carry a thing through to success or victory, of man 37 7 as here; of God n8 25 .
4. p~ s>L> ] not so, strong antithesis to v. la . It is repeated in {@>. So We.,
Oort, Ba., Che., but by dittog. : exact antith. to v. la requires dimeter. a^yann]
article, here only in Ps. because of antithesis to tt"s % n v. la . t? .] as chaff,
always as driven by wind, and c. 3 of sim.; of wicked 35 5 Ho. I3 3 Jb. 2i 18 as
here; of hostile nations Is. I7 13 29 5 , of Judah s power Is. 41 15 , of passing
time Zp. 2 2 . T>N] relative unnecessary prosaic gloss, destroys measure.
^f?"! 1 ?] Q & 1 i m pf- 3 f- with strong sf., Ges. 58 ( 4 ). ^J\ fjij Qal drive about, here
chaff, but smoke 68 3 , man Jb. 32 13 , Niph. be driven, of smoke by wind Ps. 68 3 ,
cf. Pr. 2i 6 ; various things Lv. 26 36 Is. 19? 4i 2 Jb. I3 25 . , U, PBV add airb
Trpoo-cuTrou TT)S 7175, so Bi., Du., in order to get rid of abruptness of first line.
But is an explanatory gloss. 5. J I?~H ] " upon ground of such conditions,
therefore, introducing, more generally than fjS, the statement of & fact, rather
than a declaration " BDB; also iS 50 256 42? 45 3 - 8 - 18 46 3 I io 7 1 19 104 - 12 7- 128. 129.
TCP 11 ] def. written Qal impf. 3 pi. rise up, of resurrection, avaffT^ffovrai.,
TS resurgunt, {, 88 11 Is. 26 14 - 19 ; most moderns, because of supposed early
date of Ps., stand, abide, c. 3 as 24 3 j no other mng. of Qal suits context.
10 PSALMS
in the judgment, the time when God will pronounce His final judg
ment at His advent, as EC. u 9 I2 U = jn Dn. 710-22.26. It is usually inter
preted by moderns of any historic judgment. \ osu p (i) act of judgment,
deciding a case, by God, in historic time 9 8 35 23 yb 10 , of Davidic kings I22 5 ;
(2) the process, procedure, litigation, before the judge II2 5 I43 2 ; (3) the
sentence or decision 7" (if rnx is used, otherwise as (i), so possibly original),
I7 2 ; (4) the execution of the judgment 9 5 - 17 IIQ 84 I46 7 I49 9 , acts in execution
of lo 5 48 12 97 8 I03 6 I05 5 - 7 . (5) attribute of the DDK*, justice ; of God 33 5
3728 994.4 m?^ a i so 3 7 72! (ffcj pi.), -21 pix bases of divine throne Sg 15 = 97 2 ;
of man 37 6 - 30 72 2 94 16 loi 1 io6 8 ; (6) ordinance promulgated by opi ; f judg
ment as law I9 10 25 9 8i 6 H9 7 + 21t I47 20 . (7) decision of the taoir in a case
of law (f. Br. 116 *- 2528 *!-); pi. of series of decisions; in Covt. code and D,
collection of pentades in conditional or temporal clauses, c. o or DX in D, in
combination Di oipn Dt. 4 1 + > in Code of H and after in combin. mpn
-21 Lv. i8 4 + , cf. Ps. i8 23 ( = 2 S. 2223) 89" I47 19 ; (8) that which belongs
to one by justice or law, his right, due, I4O 18 ; (9) the time of judgment,
only here \J/ as above. For other uses than those of ^ see BDB.
ri?".?] cstr. sg. J rn? congregation, or company, properly assembled by ap
pointment, y T. (i) of nations 7 8 , of angels 82 1 , of evil-doers 22 17 , cf.
io6 17 - 18 , of bulls, fig. nobles 68 31 , D sn? r y 86 14 ; (2) specif, of the congrega
tion of Israel. (Q o-vvaywyif) 74 2 as usual in P, also 62 (<5), in 1 (||~^D), so
here. has here Iv /SouX^ as v. 16 . rx>3, by editorial assimilation is error.
This line is trimeter; we should probably supply vb. ixn\ It is improb. that
poet shortened his line to make both lines dependent on )cp\ That looks
more like the work of a prosaic copyist. D P/1?] pi. tP" 1 ?*, (i) just,
righteous in government, of God, in general II9 187 129*, in discrimination
yio. 12 jjT^ j n redemption u6 6 , in all His ways I45 17 ; (2) righteous, as vindi
cated and justified by God, (a) his people over against enemies sg. coll. n 3 - 5
1253-2 i4<D 14 I42 8 146", passing over into, and not always distinguish
able from, (b} because of zeal for righteousness of Law, sg. coll. 37 12 - 16 - 2L ^ &
34 20 - 22, pi. 34 16 ^717.29.39 an( j nere j5. 6. ( 3 ) just, righteous in conduct and
character, more ethical than above, as in W. L. sg. coll. 5 13 7 72 7 U2 4 - 6 ,
pi. 32 11 . 6. jri 1 "] Q a ^ P tc - ^ n classic usage ptc. would imply continuous
knowledge as disting. fr. impf. frequentative, oft-repeated action, but || impf.
nasri suggests in such a late Ps. the late Heb. usage of ptc. for verbal action
without distinction of kind or sphere of time. >"v, vb. JQal in \f/ has but two
classes of mng., (i) know, learn to know things, of man know, understand
73 16 74 9 8 1 6 , know so as to estimate and tell 7i 15 , know by experience 9 21 14*
(= 53 5 ) 39 s - 7 73 2 2 78 3 - 6 82 5 Sg 16 go 11 92 7 I39 14 ; be conscious, aware of 35 11 - 15 ,
recognize, admit, acknowledge 5 1 6 , anticipate, expect 35 8 , know that c. ^ 4* 2O 7
4i 12 46 n 56 10 59" 83 19 loo 8 IO9 27 i^ 75 - 152 I35 5 I4O i3. tne sun knows his
setting IO4 19 ; (2) know a person, be acquainted with him and his affairs,
(a) subj. man, know God in intelligent worship and obedience 36 11 79 6 87 4 ,
His name 9 11 9i 14 , His ways 67 3 95 10 , His testimonies M9 79 - 125 , His judg-
PSALM II. II
ments I47 20 ; be acquainted with men i8 44 ioi 4 ; () subj. God, know a per
son, be acquainted with him, personally interested in his actions and affairs,
taking notice of him and regarding him, c. ace., so here as 37 18 44 22 692
94 11 103!* I38 6 1392.4.23,23 I42 4 1448, fowls 50", c. ^ ; DJ nnxa 3i 8 , c. s 696,
abs. 4O 10 73 11 I39 1 . n i?**n] Qal impf. i.p. for iar, c. TH only here, elsw. "ON
vb. I Qal, (i) perish, vanish away, die 49 11 1 19 92 , emphasis on mortality 146%
the wicked by divine judgment 37 2} 68 3 73 27 92 10 so here; stronger meaning
be exterminated, of Israel 8o 17 , other nations 2 12 83 18 , cf. 9 4 ; of inanimate
things, a vessel 3i 13 , heavens and earth 102-"; (2) fig. the memory 9", name
4i 6 , hope 9 19 , desire II2 10 , place of flight I42 5 ; (3) be lost, strayed, of sheep,
fig. II9 176 . A trimeter line at the end is possible, but not probable. The
inf. abs. -ON has probably been lost by copyist error because of identity of
letters with -ONP. This is so appropriate metrically and intensively that it
is altogether probable.
PSALM II., 4 STR. 7 3 .
Ps. 2. was the Messianic introduction to JD. It describes the
nations plotting against Yahweh and His Messiah (v. 1 * 3 ) ; and in
antistr. Yahweh Himself laughing at them and telling them of His
installation of His king (v. 4 " 7 "). The Messiah then cites the word
of Yahweh constituting him Son of God and giving him the nations
as his inheritance (v. 76 9 ) ; and in antistr. warns them to serve
Yahweh (v. 1(M2c ). A liturgical addition pronounces all happy who
seek refuge in Him (v. 12d ).
YKT HY do nations consent together,
And peoples devise plans in vain ?
Kings of earth take their stand,
And princes do consult together,
Against Yahweh and against His anointed :
" Let us tear apart their bands,
And let us cast away from us their cords."
QNE throned in heaven laughs (at them),
My sovereign Lord mocks at them :
Then in His anger He speaks unto them,
And in His burning anger terrifies them :
(Declaring) the decree (of Yahweh),
" Now I, I have set My king,
Upon Zion, My sacred mount."
YAHWEH said unto me:
" My son art thou,
I, to-day, have begotten thee;
\ will give nations for thine inheritance,
And for thy possession the ends of the earth.
12 PSALMS
Thou shalt rule them with an iron sceptre,
As a potter s vessel thou shalt dash them in pieces."
** MOW therefore act prudently, O kings,
Be admonished, governors of earth,
Serve Yahweh with fear,
And rejoice in Him with trembling.
Kiss sincerely, lest He be angry.
And ye perish from the right way,
For quickly His anger will be kindled."
Pss. 2 and 72 are without Q in titles in $. But 6 has ^aXjids T AaufS in
title of Ps. 2 in <8 R Aid. Compl., and in title of Ps. 72 in 42 codd. HP. none
earlier than eleventh century. These rest probably on editorial conjecture.
Ps. 72 2) after doxology, and therefore after attachment of doxologies to \f/ t
ends with a statement which implies that Ps. 72 concluded IB (y. Intr. 27).
Ps. 2 was therefore introductory to Q and Ps. 72 its conclusion, and being
used for the same purpose by the editor of ^, he omits the reference to Q.
The Ps. describes an ideal situation, in the universal dominion of the monarch
and the vain plotting of the nations. Such a situation never emerged in the
history of Israel before the exile, in David and his successors ; or subsequent
to the exile, in the Greek kings of Palestine or the Maccabean princes. The
situation is rather that of the Assyrian and Babylonian world-powers, against
which there was continual vain rebellion, according to the Hebrew prophets,
and the cuneiform monuments of these kings. The same world-wide dominion
was held by Persia and Alexander, but there was not the same situation
of plotting and rebellion. It is probable that the poet idealizes the dynasty
of David into just such a world-power as Assyria or Babylonia, and that he
wrote during the supremacy of one of them. The seat of the dominion is
Mt. Zion, and therefore we cannot think with Hi. of a Greek king, such as
Alexander Jannaeus, or with Du. of Aristobulus I. The king cites a divine
word as his title to his dominion. This is based on the covenant made by
Yahweh with David, 2 S. 7 11 16 = I Ch. I7 1(M4 , adopting the seed of David as
son of God. This is paraphrased Pss. 892 * I32 11 12 (Br. MP 126 258 )
The king, Messiah and Son of God, of this Ps. must be of the dynasty of
David. Therefore we cannot think of Maccabean princes who were not of
the line of David. The Ps. refers to a birthday, a time of the installation
of the king on Zion. We must therefore think of the day of the institution of
the covenant, which is ideally combined with the installation of the dynasty
in Jerusalem. It is probable that the Ps. represents David as himself speaking
for himself and his seed in Sirs. III. and IV.; just as in Str. II. Yahweh speaks,
in Str. I. the nations. It is true that, in fact, David was not installed in Jeru
salem and on Zion, but at Hebron first by Judah 2 S. 2 1 " 4 , and then some
years after by all the tribes 5 1 * 3 ; after seven years reign in Hebron he
captured Jerusalem and removed his capitol thither 5*"* without any further
installation ; and the covenant established by Yahweh confirmed him in his
dominion there. But the poet combines all these several things in one pic-
PSALM IL 13
ture and regards them all as the installation of the dynasty on Zion. Undei
these circumstances, it is not so important to determine when the Ps. was
written, for in any case the Messianic dynasty is in view. It must, however,
be later than the covenant which thinks only of an everlasting dominion and
not of a world-wide dominion ; and so must be in the period of the supremacy
of the world-powers, when first universal dominion could be conceived in
connection with the universal rule of God. Therefore we cannot think of the
time of David (older scholars even Pe.), or of Solomon (Ew., Bleek, Kirk.),
or of Uzziah (Meier), or the time of the prophecy of Immanuel (De.). The
earliest time conceivable would be the reign of Hezekiah (Maurer, Gr.); but
many arguments point rather to the reign of Josiah, or the time of Jeremiah.
These are also against the views that it was composed in the pre-Maccabean
times (Che.) or the Maccabean (Ba.). The language does not favour a late
date, unless W.n v. 1 , D;jnn v. 9 and 13 v. 12 be Aramaisms. But they are all
good Heb. words appropriate to the age of Je., to which also the phrase
!D>nnDiD ns npruj v. 3 points. There is no departure from strict classic style of
syntax. The style, rhythm, and poetic conception are of the best types. There
is no dependence on other Lit.; the Ps. is throughout original in conception.
Ps. 59 9 has essentially the same two lines as 2 4 quoting our Ps.; Ps. 59 is a
onac, probably the oldest group in ^ (v. Intr. 25). This would prove the
preex. date of the Ps., were it not that Ps. 59 is probably a gloss. Ps. 1 10
has the same essential theme. There is a possible connection between the
pn of v. 7a and the mn> DNJ no 1 , nirp jm?j no 4 , although the situation of the
king is dissimilar. There is possibly a verbal correspondence between T?7^
v. 7c and "jmSi no 36 . It is difficult to show dependence; but probably no
is earlier ; at least it reflects a more warlike condition of the Davidic mon
archy. Ps. 89 28 has the same idea of extensive dominion and sonship in 1122
firstborn and piN o^D 1 ? f"hy. However, with Ps. 132 it laments the failure
to realize the covenant and is probably later than Ps. 2, which is so con
fident of its realization. The Ps. is composed of four strs. of 7 trimeters each.
There are two parts each of two antith. strs. The two parts are in introverted
parall. or inclusion. Str. IV. is synon. with Str. I. ; these include Str. III. synon.
with Str. II. The parall. of the lines of strs. with the corresponding lines of
synon., or antith. strs. has nothing to surpass it. A number of lines are in
assonance in ^D v. 3a 6 - 4a 6 6a 6 . The Ps. is Messianic because it presents a
world-wide dominion of the Son of David, such as was not a historical reality
in the time of the poet or in any previous or subsequent time in history, but
remains an ideal at the goal of history. Jesus of Nazareth is represented in
the NT. as the Son of David and heir of this ideal. God at his baptism recog
nized him, " Thou art my beloved Son" (that is, Messianic Son) Mk. I 11 , and
at his transfiguration (Mk. 9 2 ~ 8 ). In his reign from heaven over the world he
is gradually fulfilling it. When he ascended into heaven and sat down on
the right hand of God, he was installed as Son of God in his world-wide
dominion as Messiah. So St. Paul Acts I3 38 , Rom. I 4 , applies this Ps. to him.
Also Heb. i 5 combines our Ps. with 2 S. 7 14 , and refers them to the enthroned
14 PSALMS
Christ, cf. Heb. 5 6 . Acts tf* applies the fruitless rebellion of the nations to
the gathering together of Herod and Pilate, the Gentiles and the people
of Israel against the crown rights of Jesus. The universal dominion of the
Messiah is stated in connection with the enthronement Phil. 2 1(M1 . It is only
gradually realized, for he must reign until he hath put all his enemies under
his feet, I Cor. I5 20 " 28 . At the Second Advent he is to rule with a rod of iron,
Rev. 2 27 I2 5 I9 16 . The Ps. is a proper Ps. for Easter.
Str. I. The Ps. conceives of Yahweh as sovereign of all na
tions ; and of the king anointed by Him, as ruling over the kings
of the earth. His kingdom is world-wide, cf. Sg 28 . The nations,
like those subjected by the world-power Babylon, are impatient
of this dominion, and accordingly they secretly plot together to
throw it off. This is graphically described in 4 syn. lines.
1. Why do nations consent together?] meet in council and come
to a common agreement in their desire of rebellion ; so most
probably from mng. of Heb. stem and context ; " rage " AV., RV.,
JPSV, " rage furiously " PBV," tumultuously assemble " RV m , Kirk.,
and so variously, most moderns, are not sustained by usage or con
text. peoples devise plans ] to make their rebellion successful all
in vain] for no plan that they can think of, is possible of realiza
tion. 2. Kings of earth take their stand] at the head of their na
tions, to embolden them and arouse their courage ; finally, princes
do consult together] in order for common action in real rebellion.
They regard themselves as in bondage, bound by bands and tied
by cords, as captives and slaves ; and with one voice they resolve :
3. Let us tear apart their bands \ And let us cast away from us
their cords] This is the outcome of their plotting, the climax of
their efforts, words and nothing more. They never get so far as
actual rebellion. The reason appears in the antistrophe.
Str. II. describes, in 4 syn. lines, 4-5, One throned in heaven]
in sublime contrast with the plotting nations. He laughs at them]
those nations consenting together. My sovereign Lord] giving
the word its original mng. which is more suited to the context
than the proper name Adonay, of Vrss. mocks at them] those
peoples devising plans in vain. /;/ His anger He speaks unto
them] those kings taking their stand ; and finally in His burning
anger terrifies them] those princes consulting together. Nothing
more is necessary. The nations are ready to revolt, but Yahweh
PSALM II. 15
is ready for war ; and He terrifies the plotters so that they can do
nothing. Yahweh s words sound forth in antithesis to the words
of the plotters. 6. /, / have set My king\ he is already installed,
Yahweh s response to v. 3 * upon Zion, My sacred mount, ] the sa
cred capitol, to which the vassal nations and kings are bound, His
response to their resolution, v. 36 . 7a. Declaring the decree of Yah
weh} so ( ; these are, however, the words of the poet depending
on v. 5 , and probably originally immediately following it, the decree
being the words of Yahweh v. 6 , the inviolable law binding all vas
sals to His dominion : in antith. to v. 2c . The transposition of this
line led (^ to interpret it as words of the king beginning, however,
v. 6 , and 2^ to make the words of the king begin with v. 7 , both at the
expense of the parall. and strs. The Ps. in this decree is thinking of
the covenant which Yahweh made with David through Nathan the
prophet, constituting David and his seed an everlasting dynasty.
That dynasty was set or installed in David, and continued in his
seed forever. This covenanted dominion cannot be thrown off.
Though it be limited in the time of the poet to a small territory
and to a small people, it is, in his ideal, world-wide, universal, over
all the nations and kings of the earth. The ideal will certainly be
realized, for it is a divine decree ; and though nations and kings
may plot to overthrow the dominion, as they did that of the world-
powers of Assyria and Babylonia, they will not succeed ; for the
world-power of the king is so identified with Yahweh s dominion
that that very thought will terrify the rebellious into submission.
Zion the sacred mount, consecrated by the theophanic presence of
Yahweh in His temple, is the seat of the dominion, the residence,
of the anointed king, the capitol of the world, to which all nations
and kings are bound, whether by cords of love or bands of iron,
cf. Is. 2-~* ; Mi. 4 1 " 4 where the mountain of the house of Yahweh
is the resort of all nations for instruction and government, in order
to universal peace.
Str. III. 7<&. Yahweh said unto me~\ David himself speaks as the
father and representative of his dynasty, quoting Yahweh s words
to him by Nathan the prophet. These words are in three pro
gressive couplets, each in syn. parall. within itself. My son art
thou || 7, to-day, have begotten thee~\ David and his seed were
adopted as Yahweh s Son on the day of the institution of the
1 6 PSALMS
Davidic covenant, when first David reigned by right of divine
sonship. The poet ideally combines the installation of David,
2 S. 2 4 , with the covenant recognition of sonship, 2 S. y 11 " 16 ; al
though the former took place some years earlier. This was an
unfolding of the earlier covenant with Israel which constituted
Israel as a people, the firstborn son of God, Ex. 4 22 " 23 (J.), a
kingdom of priests, Ex. 19^ (E.). Now the Davidic line, by
divine institution, becomes the son and king in a nation, which
remains both son and kingdom in larger relations. 8. The
nations \ the ends of the eartJi\ A universal, world-wide dominion
over them was not contemplated in the covenant with David. The
inheritance ^possession of the kingdom of Israel was the holy land,
Gen. I2 1 - 3 , 4 9 10 ^ (v. Br. MP481 ^) ; that of David s seed, the holy
land and holy people. The rule of David extended over Ammon,
Moab, Edom, Syria, Philistia ; but never reached the extent of the
old empires of Egypt, Babylonia, or the Hittites. Subsequently
the kingdom of David was divided, each section was reduced, and
finally destroyed, the Northern kingdom by Assyria, the Southern
by Babylon. These arose successively as the great world-powers ;
making it evident that if the Davidic kingdom was to be in fact
an everlasting kingdom, it must be a world-power, and have ulti
mate and universal dominion. This logical result of the Davidic
covenant, in the light of the history of Babylonia, becomes to the
poets of Pss. 2, 89 an essential part of the original covenant, and
is put here ideally in the mouth of David himself. 9. The rule
of the Messiah is to be with an iro?i sceptre, because he has to do
with rebellious nations, and these will only obey an iron rule ;
even though all their array of kings and nations are as a potter s
vessel when brought in conflict with the power of the one king
who rules as the son of God.
Str. IV. If we take the last line of the Psalm as original, it is
necessary to think of the poet as speaking the warning ; but then
we are struck by the absence of the Messiah. If, however, we
regard that line as a liturgical addition, it is better to think of
David himself as warning the kings. There are three couplets
of warning, with a concluding line giving the reason for it. The
first and second are syn. couplets, progressive one to the other ;
the third is a synth. couplet progressive to the second. Line by
PSALM II. 17
line this antistr. corresponds with its str. 10-11. Act prudently, O
kings }. You have to deal with Yahweh s words, v. 7a || be admonished,
governors of earth } . You have to do with Yahweh s son, v. 76 || Serve
Yahweh with fear}, as vassals, not in the usual religious sense of
worship and obedience to the Law; to serve Yahweh s son is to
serve Him, v. 7c . rejoice in Him with trembling}. Yahweh has
given the nations for the king s inheritance, v. 8 ", that is a reason
for rejoicing ; but that joy should be accompanied with trembling
lest He be displeased. 12. Kiss sincerely} the kiss of the hands
in worship, cf. Jb. 3I 27 . Worship in purity and fidelity, "with a
pure heart " JPSV. because He has given the ends of the earth for
the possession of His king, v. 85 . (^ paraphrases or had a different
text in rendering " lay hold of instruction." EV 8 . " kiss the son,"
the Messiah, cannot be justified by usage or context, and is based
on a misinterpretation due to Syriac and Aramaic influence. If
the rulers do not render sincere homage, they may fear lest He be
angry \ lest ye perish}. He rules with an iron sceptre, v. 9a ; you
cannot resist it successfully, you will perish if you try, therefore
submit in joy and fear. The reason for this warning is now given,
For quickly His anger will be kindled }. This is the climax corre
sponding with the climax of the previous str., v. 96 . A liturgical
editor adds a general statement which does not suit the ideal
situation of the Ps., but which is appropriate to the congregation
when they use it in worship. Happy are all seeking refuge in
Him.
1. Jnof] ^ 42 10 43 2 44 24 25 49 6 68" 74 n 7910 80" us 2 ; but J npS
io l 22 2 42 10 43 2 74 1 88 15 ; no satisfactory explanation of difference has yet
been given (Ges. 102 < 2 ) , Ges. L49 - 2R ; 102R , K6. i.p.i;ii.pp.46iMi7<2), B>B.).
(a) expostulation, for what reason, why, -wherefore : c. pf. of God 22 2 42 10
43 2 74! 8o 13 ; of nations 2 1 ; impf. of God lo 1 44 24 - 25 74 11 88 15 ; of man 42 10
= 43 2 ; mountains 68 17 . () Deprecating, why should, c. impf. of man 49 6
79 10 = ii5 2 . f^] a -^- Qal P f - 3 pl- V 8 ^ usually explained as cog. with
IP>H and so a noisy, tumultuous assembling, after U turbabuntur ; but in late
Heb. this mng. is confined to Hithp., and it is doubtful whether the mng.
tumultiiatus est of & is early. At all events this mng. is not suited to the
context in any of the forms from the stem in the Heb. or Aram, of OT. The
ordinary mng. of the simple form of the stem in Aram, and Syr. is observe,
experience, so Hiph. of late Heb. It is better to build on this. The noun
II niD 55 15 must mean either company, companionship, or concord ; so
C
1 8 PSALMS
(8 tv &/j.ovota in concord, AV. in company ; but Jf cum terrore, RV. with tht
throng are both unsuited to the intimate fellowship of friendship in syn. line.
The noun ["^.p] || ~nD 64* = 3 a tumiiltu, @ airb irX-^dovs, AV. insurrec
tion, RV. tumult ; but none of these is so appropriate as companionship, con
cord, or possibly conspiracy, for some such mng. seems to be required by the
synonymous -TD. It is noteworthy that in our Ps. B ;n vb. is synonymous
with nDij from ~iD^ denom. -no (see below), and the syn. parall. urges a
similar mng. such as be in concord, consent together, for consensus is an easy
derivative from sensus, the normal mng. of stem in Aram. This mng. best
suits the context. Such a poet as the author of our Ps. would hardly begin
with an anticlimax. It should also be said that these three uses, the only
ones in Bibl. Heb., are all in Q. It may also be said that the Aphel of e jn
Aram. Dn. 6 7> 12 - 16 cannot with propriety have the strong mng. of tumultuous
assembling. The Persian officials would hardly come to their king Sj? "\ v. 7 - 16
in such a fashion, nor would they be likely in this way to assemble to watch
Daniel at prayer, v. 12 . The context and the situation would suit better their
coming together in concord or in common consent, with one accord, to watch
Daniel and to influence the king. (& ^pva^av behave arrogantly seems to
be a paraphrase, rather than a translation. Since writing the above I have
noticed that Ehr. takes essentially the same view with me. onj] pi. 53 t.
in ^, always of foreign nations ; sg. coll. of foreign nations 43 1 IO5 13 - 13 I47 20 ;
of Israel 33 12 S3 5 io6 6 . D^csS] pi. of % "2^ prop, common, vulgar people
(BDB.); poet. sg. people, both of Israel and Edom Gn. 25 28 (J), elsw. of
Israel Is. 51* ; usually pi. of foreign peoples ** 7 8 9 9 44 8 - 15 47* 57 65 8 6j b - 6
I05 44 io8 4 I48 11 I49 7 . wn;_] Qal impf. 3 pi. run (see / 2 ) frequentative of
repeated action, in the discussion and elaboration of devices over against the
emphatic present tfjn. The tetrastich begins and closes with pf., including
the two impfs. The change of tense is awkward in a question. It is proba
ble that the question closes with v. 1 , and that v. 2 is a statement of fact. pn
and pn] are mixed in MT., both adj. [pn] vb. Hiph. (i) pour out or down,
of rain, empty vessels, not in \f/. (2) c. ace. draw sword, either from scabbard
(emptying it) or as using to pour out blood, common in Ez., not in \f/, which
uses, however, || draw out lance Pss. 35* i8 48 (text err.). pn adj. is not used
in $? of \f/ either in mng. empty of vessels, or vain, idle, worthless of persons
or things, pn adj. is usually f adverbial pnS in vain, of labour without
benefit or advantage Lv. 26 16 - 20 (H.) Is. 49* 65 23 Jb. 39 16 , abbreviated pn
Ps. 73 18 Is. 30 7 Je. 5I 68 = Hb. 2 18 . It is prob. that pn in Ps. ^ belongs here
= in vain, and that pn 4 8 should be pointed p 7 vain, unprofitable thing
|| 3TD as Pr. I2 11 = 28 19 . If Ps. 2 1 is to have that mng., it also should be
pointed p" 1 ^. 2. -laxT*] Hithp. impf. of graphic description -^[2^], Niph.,
Hiph., Hoph. are derived from [2*3]- Both Niph. (V a *0 anc * Hithp.
(y/sx 1 ) have the same mng., station oneself, take one s stand. % Hithp. abs.
here (2 2 ) and I S. I7 16 taking a stand to fight, elsw. in \f/ taking a stand for
one against the workers of iniquity 94 16 ; holding one s ground tf> ; in a way of
life 36 6 . \ Niph.fo/^ one s stand: c. 2 of place, God to plead 82 1 ; queen at right
PSALM II. 19
hand of monarch in ceremony of marriage 45 ; stand firm, of man 396 (text
dub.); of Yahvveh s word up 89 . \ Hiph. (i) set, station 4i 13 ; (2) fix, estab
lish, boundary 74 17 , cf. Dt. 32 8 ; (3) cause to stand erect, of waters yS 13 .
There is no sufficient reason to substitute here ixyro as Lag., We., Oort.
t r? ^9] kings of earth : 2* ^ 89 148^ Ez. zf* La. 4 12 ; with ^ prefixed
Pss. i02 16 138* i K. io 23 = 2 Ch. 9 22 - 23 ; earlier kings of the land Jos. I2 1 - 7 ;
similar fps KDOtr] Ps. 2 10 Is. 4O 23 , with b prefixed Ps. I48 11 Pr. 8 16 ; also
tP,?? n 1 3 l ?!?D *?b #// /^<? kingdoms of earth Dt. 28 25 2 K. 1915.19 ( = i s>
37 16 . T 20) Ez : r . ! j2 (= 2 C 36 23) Is . 23 17 j e . IS 4 24 9 3^6 2918 ^1. 17, wit hout Sa
Ps. 68 33 . Chr. uses rather t^xiNn rYaSp (Sa) i Ch. 29 30 2 Ch. I2 8 ly 10 2O 29 .
The phrases centre in the time of Jeremiah, f D^rn] princes, Qal ptc.
[Vin], only pi. || D aSo here (2 2 ) Ju. 5 3 Hb. i 10 Pr. 8 1 6 31* ; ||a>Bfltf Is. 4O 28 .
fnD 1 :] Niph. pf. emphatic present no> denom. -no Ges. 78 (v. c ; .n
above), /r,?/ about, discuss, consult, 3 tractabunt, S O-IXTK^TTTOJ/TCU, so Ba.,
Bu., Du., so o^D-in 3i 14 . (J| (of 2 2 ) o-vi ^x^o-ai seems to have rd. -"n^J, so
Lag., Oort, j5DB. ; Ges., SS., a/, derive from -iD> yfor, establish, Niph. 5zV t
conclave. \ nrv] as adv. together : (i) community, in action, consult. <2 2 3i 14 ;
place, zw ja/wf place 88 18 I33 1 ; in time, at the same time I4I 10 . (2) a// /0-
gether, altogether 33 15 4O 15 4i 8 62 10 74 8 98 8 . (3) together in the sense of
alike, the one as well as the other 49 3 - u . See BZ2B. V>] against, repeated
before ^n^D, separates him emphatically from mn\ There are two beats
of accent on irr^p Sjn. imitfc] n. m. sf. His anointed, sf. referring to Yah-
weh. -y/ni^D anoint, spec, consecrate to an office, f T^? is usec l f high
priest of Israel Lv. 4 3 - 6> 16 6 15 ( p ^ Ps. 84 10 ; of Cyrus as commissioned by Yah-
weh Is. 45 1 ; of the prince Dn. g^- ; of patriarchs Ps. IO5 15 = i Ch. I6 22 ;
elsw. of kings of Israel anointed by divine command I S. I2 3 - 6 i6 6 2O 7 24 - 7 - n
259. n. ie.2 3j 2 S. i u 16 I9 22 23 1 La. 4 20 Hb. 3 13 Pss. 2O 7 28 8 , and esp. of Davidic
dynasty with Messianic ideals Pss. 2 2 i8 51 (=28. 22 51 ) 89 39 - 52 132! (= 2 Ch.
6 42 ) 17 , i S. 2 10 - 35 . 3. n^ruj] Piel impf. cohort, i pi., expressing resolution,
we will, or exhortation, let us tear apart. \ pnj Piel tear apart, snap : c.
ace. nnD D Je. 2 20 5 5 3o 8 Na. i 13 Ps. 2 s lo; 1 *. iirrYnp l B] 3 pi. sf., fuller
form for Dn->_, used to soften, make more euphonious the ending; espec. for
the assonance which continues for six successive lines, f "*P C ] = "^PNE bond
( -y/^DN tie, bind} ; subj. bonds made strong (those imposed by Assyria) Is. 28 22 ;
elsw. obj. made to symbolize those of Babylon Je. 2; 2 ; *c nno loose bonds Ps.
u6 6 Is. 52 2 Jb. 39 5 ; cf. I2 18 ; elsw. n pnj ^ 107" Je. 2 20 5 5 3O 8 Na. i 13 .
n^Sc ji] Waw coord, with Hiph. cohort. I pi. -up?] reduplication of p
with strong sf. I pi. 2? IO3 12 ; same as 3 mpl. (but Orientals point i pi. won
Baer Jb -P- 57 , K6. L290 ). J nhj; twisted cord, rope: 2 s n8 27 I29 4 . 4. a^^]
Qal ptc. nominal force : the ordinary mngs., sit, sit down, dwell, do not suit
here, only the J pregn. one sitting enthroned : (i) usually of God 9 8 29 10 55 20
IO2 13 I32 1 *; also inuu \\ycs place of His sitting enthroned (heaven) 33 14 ;
nairS n- ajcn He who exalts to sit enthroned II3 5 ; inairS -inn inn the
mount on which He desired to sit enthroned 68 17 ; O Dtfa 2^ 123! ; c. S loci
9 s ; ViasS 29 10 ; c. ^; /<? NDD S^ 47 9 ; ace. /^* p>s 9 12 ; oona(n) So 2
20 PSALMS
99 1 ; Wife" nf nn 22*. (2) of Davidic king, before God 6i 8 ; at His right
hand no 1 ; successive kings ND^S I32 12 ; c. ace. niNDo I22 8 . pni" 1 ] impf.
Qal i. p. graphic description. -^/ J f?nir /a/^/i a/, of God, c. S 37 13 59 9 ; of man,
c. Sy 52 8 . As 59 9 depends on 2*, it is prob. that ID*? followed pnfc" in original
text. This is sustained by <Q and rhyme of previous and subsequent lines.
Piel sport, play IO4 26 . ^ix (pointing ^_ to disting. from >_, used of
men): originally my sovereign lord I6 2 86 8 - 4 - 6 ; so here || one enthroned
(though 59 9 cites as nw); subsequently Adonay, as proper name (y. Intr.
32). jyS>] Qal impf. 3 p. cited as 2 p. 59 9 ^/\ JJ?S mock, deride; also 8o 7
and prob. 35 16 (&}. Hiph. 22 8 same mng., prob. also Qal originally.
5. JTN] adv. v. BZ)B. (i) temporal (a) past, M*, sq. pf. 892; (b) future,
sq. impf. 56 10 (?); (f) emph. of particular features of description 2 s 4O 8 (?)
96 12 ; (df) pointing back with emph. to inf. with 3 I26 2 - 2 ; (2) logical
sequence, sq. impf. I9 14 5121-21 69 5 (?) ug 6 - 92 . >D^N] full sf. for rhyme,
prob. therefore original close of line : usual prep, with "Ox ^SN?] prep. 3 and
sf. J^N: (i) nostril as organ of breathing iS 9 - 16 , smelling H5 6 ; D^DN "pN
prolonged breathing, long suffering Q{ God 86 15 IO3 8 I45 8 , based on Ex. 34 (jj ;
elsw. (2) anger, (a) of man Pss. 37 8 55* I24 3 I38 7 ; usually () of God 2 12
10* 74 1 ;6 8 78 21 - 81 - **- w 856 90" 106* no 6 , ijKa ^ o 2 7 2i 10 27 30^ 56 8 77 10
90 7 95 n 1* ? n n 69 s5 78 49 85*; denom. vb. f pt< is term of D. Qal be angry,
of Yahweh, c. D 8s 6 i K. 8 46 (=2 C. 6 s6 ) Is. I2 1 Ezr. 9 14 , abs. Ps. 2 6o 3
79 6 Hithp. id. of Yahweh c. 3 Dt. i 87 4 21 9 8 - 2 i K. II 9 2 K. I7 18 .
>ynna] prep. D sf. jnn nm. ^/J rnn with IN subj. io6 40 I24 3 anger burn agst.,
but without and so impers., c. S i8 8 ; term of EJD. chiefly with preexilic
writers, not of HP., Je., Ez., Is. 2 f Hithp. heat oneself in vexation Ps. 37 1 - 7 - 8
Pr. 24 19 , \ pnn alw. of God s burning anger, usually in phr. JN jnn 69 26 78 49
85 4 as Ex. 32 12 Nu. 25 4 32" Jos. 7^ (all J)+, phr. chiefly preexilic prophets;
1 is omitted only Ex. 15? (song) Ne. I3 18 Ez. 7 12 (del. Co.) 14 Ps. 58 10 (dub.
text) 88 17 (pi. bursts of burning anger}. It is quite prob. that in 2 5 originally
the text was ^CN jnn which is certainly more rhythmical. "o^na"] Piel
impf. full sf. for rhyme. J [v^ " 1 ^] not in Qal but Niph. be disturbed, dis
mayed, terrified 6 s - 4 - " 3O 8 48^ 83 18 ox) 7 IO4 29 Gn. 45 8 (E) Ex. is 16 (song).
Piel subj. Yahweh, dismay, terrify Pss. 2 s 83 16 , elsw. late 2 C. 32 18 Dn. II 44
Jb. 22 10 . 6. JNi] i introd. (S, U, 3, pron. emphatic, solemn proclamation.
tT9PJ] pf- Qal aorist of single historic act. Vb. variously explained:
(i) pour out, of libation and of molten metal, and so anoint king; so {
5 *Xpt<ra (cf. Acts 4 27 *xPras) Ges., Ew., JPSV. (2) -weave a web, after
Is. 25 7 , so idtavdfjirjv Aq. Quinta 3. (3) <5 /career rd^c, U ordinatus sum,
6 set, install, cf. As. nasaku, whence nasiku prince, cf. Heb. f [l >D J s -
13^ Ez. 32 30 Mi. 5 4 Ps. 83 12 ; so AV., RV., most moderns, who differ only as
to whether (3) is derived from (i) as De., Pe., Bu., SS., or whether it was
an independent original stem, BDB. There are but two examples : here (^)
Qal pf. and Pr. 8 23 Niph. pf. napj; but <5 rds. Niph. here also <fyw 5 /care-
ffTddrjv /9ao-tXei>s inr ourou = ^So ^n3D3 >JN1 now I, I was installed His king.
This is preferred by Du. There has been an assimilation by (5 of Ps. 2 s to
PSALM II. 21
Pr. 8 23 , which required wnp for ^ehp of f^ v 65 and subordination of nieps in
ptc. clause. However, T5 rds. sanctum eius. | suits context and division
of strophes. Introduction of the king, as speaking in v. 6 instead of Yahweh,
destroys parall. with Str. I. and makes v. 76 tautological. <l ? ?p] my king, so
as Yahweh s representative = VPITD v. 2 ; <& W^D = 2L both interp. of origi
nal "[Sen. -\h"g nm. (i) for kings other than the line of David 33 16 45!*
IOS 20. so erf.*.) 13511-11 = I36 19 - 20 ; pi. see v. 2 J (2) for king of David s line
(either real or ideal of Mess, promise) 2 s i8 51 2O 10 2i 2 - 8 45 2 - 6 - 12 - 15 - 16 6i 7 63 12
72 1 - 1 89 19 I44 10 (rd. sg. o_). J (3) of God as /ifc * 5 3 io 16 24 - 8 - 9 - 10 -
29 10 44 5 47 2 - 7 - 8 48 3 6S 25 74 12 84* 958 98 6 99* 145! I49 2 . There is no usage in ^
justifying the opinion of some recent scholars that "[Sn was used for the nation
as the kingdom of God. j^x Sy] upon Zion, poetic name for the city of
God, where He resides as king and from whence in theophanic presence He
rules. J fi3f usually in $ alone 9 12 - 15 48 13 5I 20 6? 69 y6 3 848 Sy 2 - 5 978 992
I02 i4.i7.22 I2 ei i29 5 I32 13 ijy 1 - 8 I46 10 H7 12 ; IVSD i4 7 ( = 53 7 ) 2O 8 5o 2 no 2
I28 8 I34 3 I35 21 H9 2 ; \v* in 48 3 - 12 74 2 78 68 125! Is. 24 23 + ; *x n_in I33 3 .
^13. "^L 1 ] W J^ ^^ mount ; cstr. best translated in Eng. by adj., not mount of
my holiness. &yiov avrov is a diff. interp. from f^ of an original Bhpn.
f anp in as seat of Yahweh s presence 3 5 I5 1 43 3 48 2 99 9 , elsw. Is. n 9 27 18
56 7 57 13 65 11 - 25 66 2) , Zp. 3 11 Jo. 2 1 Ob. 16 Zc. 8 3 Ez. 2O 40 Je. 3i 23 Dn. 916- ;
in Ez. 28 84 the reference is to the Oriental Olympus in N.W. Asia ; ishp in jvx
only Ps. ^ Jo. 4 17 , uhp ^x in Dn. u 45 . The sacred mount elsw. fvx nn
(see above), mn^ -\n 24 3 , D^nS^n in 68 16 , and nn(n) defined by context 68 17
78 s4 ; cf. p nin 8; 1 no 3 (?) also 308 (?) 7 6 5 (?). 7. nisps] Pi. impf.
I sg. cohort. IDD; attached by @ as ptc. clause to previous v.; so Aq., U, Du.,
and by & as a final clause impf. 3 sg. As usual in such cases they are varied
interpretations of an original text which in this case would be icD inf. abs.,
v. Ges. 113 . Str. II. is one line too short, which is improb. in such an artistic
poem. Either it has been omitted by copyist, or is to be found in v. 7 , which
is too long. v. 7a seems more appropriate before v. 6 , where it gives fine antith.
to v. 2c ; so Bi., Che. ; prob. it was transposed by scribal error. This occa
sioned all the difficulties. pn *?N] J pn n. m. something prescribed, a statute, or
due, (i) prescribed limit, boundary, of heavens I48 6 , (2) enactment, decree,
ordinance, law of festival 8i 5 ; so here, decree of Yahweh respecting Mess.
king ; covenant with Jacob IO5 10 ; law in general 94 20 99 7 , pi. D^n statutes,
of the Law so 16 io5 46 ii 9 6 + at.(em.tzt.) I47 w. p^n p i. O f n^n n.f. statutes
of type of Holiness code (see Br. 116 *- 251 ) i8 23 89 32 H9 16 (?). It is prob. that,
with Houb., Bi., Gr., We., Du., Oort, original reading here was mn> pn de
cree of Yahweh, which is favoured by Vrss. ; rb 7rp6(TTa"y/xa Kvplov. KI//)IOS
elwev ^, praeceptum eius. dominus dixit IS, del praeceptum. dominus dixit S.
pn without article is too indefinite. Sx is prob. interp. of f^, as it was not in
text of and is a late use of Sx for hy. The emendation nx, Houb., Bi.,
We., is improbable. 3, Aq., 6, &, 4 codd. De R. have *?N = God, which may
be, by an error of transposition, for an original SN pn. This, however, gives
bad measure. @ is in all respects the best reading. nnN \J3] is a defec-
22 PSALMS
tive line; add P"n after 2 S. 7 14 (pS ^ mm Kim); the vb. omitted by
prosaic copyist because unnecessary to the sense, the copula often being
implied in pers. pronouns. nnN with pattach in pause, for nns, an early
copyist s mistake to which attention is called by Mas. -ON] emph. as above,
v. 6 ". J ain] to-day, this day : 2* 95 7 H9 91 . TJ?"fr] Qal perf. of completed
action in time of speaker for Tn*% which is explained by Ew.S 19% from
attraction of antecedent <; by Ges.S 444 as possibly derived from -6>; by Hu.
as due to removal of accent (cf. ^mS^ Je. I5 10 ; -imrn^ Nu. n 12 ); prob.
copyist s mistake. J -Vv vb. Qal used (i) c. 208 t. for mother bearing child,
so Ps. 48 7 , fig. 7 15 ; (2) of father begetting child, in J n t. (= I C. iW + t.)
Dt. 32 18 (song) Nu. n ia (E both dub.) ; elsw. only Pr. i; 21 23 212 - 24 Dn. u 6 ;
P. and Ch. use Hiph. fhv\ in this sense, so Ru. 418 + 81. j u ui 2 K. 2O 18 =
Is. 39- Je. 1 6 296 Ez. i8- 14 47 22 EC. 5" 6 3 Is. 45^. The usage of our Ps.
is either early or very late, not in accord with that of exilic literature. Niph.
be born : Pss. 22 3 2 78. Pual bg born : 8y 4 - 6 - 6 ox) 2 . 8. jpp VNIT] is prob. a
gloss. It makes line too long, however we may divide vers. ; and str. is com
plete without it as additional line. It was natural that a gloss of petition
should come on the margin of such a divine promise yet unrealized ; cf. for
similar gloss i lo 2 ". ^JnNi] i introducing apodosis of SUIT, but prob. it came
into text with gloss ; vb. Qal impf. cohort, of pj, corresponding with cohorta-
tive of two previous strophes v. 3 - 7a . ^n^nj] inheritance, cf. 1 1 1 6 ; a term esp.
characteristic of D. and Je., but also used by P. and later writers. J ^JHN]
possession, a.X. ^, but term of P., Ez., Chr. tf " !??^] ends, extreme limits
of earth. There should be a secondary accent here. The phr. elsw. 22 28 59 14
6y 8 72 8 (= Zc. 9 10 ) 9S 3 * (= Is. 52 106 ) Is. 4522 Je. i6 19 Dt. 33" i S. 2 10 Mi. 58
Pr. 30 4 . 9. opn] Qal impf. 2 m. sf. 3 pi. of jrjn break in pieces, so 2, 3T,
Aram, of }*>, not used elsw. in -^ ; Qal only Jb. 34 24 and other very late pas
sages of Greek period (see BDB.) Je. n 16 I5 12 Pr. 25 19 . Hithpo. only Is.
24 19 ( ?) Pr. i8 24 . But Rev. 2 iroifjiavfiv, opn &,"&, 3 rule as shepherd king
over them, is more suited to the context of the sceptre, even if it be of iron ;
so 7 8 7 i- 72 , cf. 2S 491* 8o 2 2 S. 5 2 7 7 Je. 3 15 Mi. 5" Ez. 37 24 Na. 3" + .
-S-\3 ta^c] phr. a.X. Joac* n. rod : (i) sceptre of monarch 2 s 45 7 - 7 1258, of
rod* of Yahweh 23 4 89^; (2) tribe 74 2 7S 56 - 67 - 68 IO5 37 122*- 4 . oxsjr] Rel
impf. sf. v/tro^- Qal shatter, vessels Ju. 7 19 , fig. Je. 22 s8 Dn. I2 7 (possibly
Piel). Piel dash in pieces, c. ace. infants, Ps. 137 agst. rock; nations with
Babylon as a war club Je. 5120 + 81.^ p eO pj e iik e j ars j e< j-ji* 48 12 , so here like
pottery cf. i K. 5 23 . Pual pass. Is. 27 altar stones pulverized. f " l ? >n ^?] P ot ~
ter s vessel, made by the potter out of clay, and so easily broken 2 S. I7 28 Je. I9 11 .
-10. Jnnn] as 276 398 II9 67 , cf. .V:i 74 6 J nn? I2 6 I7 11 2O 7 . J nnpp 1132
U5 18 I2I 8 1252 1318. i^^fn] Hiph. imv. 2 pi. y J *?3C* (i) consider, regard,
give attention to, c. ace. 64 ld io6 7 , c. "^N pers. 4I 2 (?), c. a rei ioi 2 , abs. 94 8 ;
(2) have insight 119" ; (3) act with circumspection, prudence, insight 2 10 36*,
ptc. S-otfc I4 2 = 538 Am. 5 18 Pr. lo 6 * 54 Pr. Jb. 22 2 ; (4) later, givg insight,
teach Ps. 32 8 ; cf. V^tt n n. in titles (v. Intr.S 26 ). nojn] imv. Niph. \ ID I >
Qal discipline, subj. God 94 Ho. IO 10 . f ^ip h - k* oneself be admonished, cor-
PSALM II. 23
rected~Ps. 2 10 as Pr. 29 19 , chastened by discipline of God Je. 6 8 3i 18 Lv. 26 23 .
Piel (i) discipline) correct the moral nature, with more or less severity ace.
to circumstances, subj. God 94 12 ii8 18 - 18 , subj. man s reins i6 7 ; (2) more
severely, chasten, chastise, subj. God 6 2 (= 38 2 ) 39 12 Je. io 24 30" 3i 18 46 28
Lv. 26 18 - 28 ; common in WL. ]>^x ^f*] retracted accent on acct. of fol
lowing monosyl.; so naitn v. 12a , Din v. 12c : for phr. v. v. 2 . 11. mrp~nN -Toy]
Qal imv. ^/\ tny (i) the primitive mng. serve with service, work, is not in \f/;
but (2) as vassals of Davidic king i8 44 72 11 , of Yahweh 2 11 IO2 23 ; (3) with
worship, as His people 22 31 ioo 2 ; so idols gf io6 33 . nN-r3] J nx-v n.f.
(i) ytfr, terror 2 11 556; usually (2) y#r of God, reverence, piety 5 8 34 12
9O n in 10 U9 38 ; so for siv:, the Law as object of reverence 19, cf. 76 12 .
-iS^] Qal imv. J SM vb. Qal rejoice: abs. I3 5 5i 10 j || ncir I4 7 i6 9 32" 48 12
53 7 96 11 97 L8 J c - ? I49 2 ; i^iiyo 9 15 136 2i 2 ; nwa 35 9 ; ^ 0173 Sg 17 ;
3 nnfe" S J 3i 8 n8 24 Ct. i 4 Is. 25 9 Jo. 2 23 ; all these with pers. subj., but subj.
3^ Ps. I3 6 , tt ( DJ 35 9 , 1133 (|| ii*Dj) i6 9 , }nx 96 11 97 1 ; such overwhelming usage
makes it improb. that 2 11 and Hos. io 5 should have the exceptional mng.
tremble (cf. Ar. stems with the mng.^0 round or about, be excited to levity, etc.),
although supported by Ges., Ew., Hi., Che. for Ps. 2 11 and by Ges. and most
moderns for Ho. io 5 ; but , Hu., De., Pe., AV., RV., rejoice for Ps. 2 11 , and
AV., RV. for Ho. io 5 (the latter possibly error for S n Ew., Gr.). J ^ n.
rejoicing: 43 4 45 16 65 13 . rds. aya\\ia<rde avry, which implies a -iS^.
This completes the line and makes it entirely synonymous with the preceding.
"13 was omitted by txt. err. because of confusion of 13 with V? in lf?M.
t n 7p.] n - f - c - ^5 cf - 55 6 ; II ""^3 Jb. 4 14 ; elsw. Ps. 48 7 , cf. Is. 33 14 also Ex. I5 15 .
12. ipB j] Pi. imv. of fptfj Qal y^m (i) of affection, usually c. S pers.
Gn. 27 2 ^" 2 9 n 501 Ex. 4 27 (J) Gn. 48" Ex. i8 7 (E) 2 S. I 4 33 156 I 9 40 2O
i K. I9 20 Pr. 7 13 Ru. i 9 - 14 ; c. ace. pers. Gn. 33 4 (JE dub. form) i S. io 1 2O 41
Ct. i 2 8 1 ; lips Pr. 24 26 ; of divine attributes, abs. Ps. 85 11 ; (2) of idolatrous
worship: c. *? i K. I9 18 Jb. 3i 27 (hand to the mouth); c. ace. calves Ho. I3 2 :
D V; Gn. 4i 40 (dub.). Pi. kiss: (i) of affection; c. V pers. Gn. 29 13 (J)
3I 28 32 1 45 15 (E) ; (2) here only of worship ; Aq. /cara0t\^(raTe, S irpoaKV-
vfjffare, 3 adorate. Hiph. kiss : c. Sx of wings of cherubim gently touching
Ez. 3 13 . But Hu. regards vb. in our Ps. as from other stem ptfj with sup
posed mng. lay hold of, handle, which is elsewhere in Heb. only as Qal ptc.
pi. cstr. rirp ^efo equipped with bow i C. I2 2 2 C. I7 17 (possibly also Ps. 78 9 ,
BDB.); so here submit yourselves sincerely, " fuget euch arifrichtig" ; and
thus he explains dpat-avOe, "E apprehendite ; so Ew., Hi., Reuss. "\3] dub.
mng. son (5, AE., Maimonides, Ges., De W., Pe., Ba., and most moderns),
elsw. only Pr. 312.2.2 ( a passage very late, full of Aramaisms) ; absence of
article and use of fi v. 7 insuperable objections, and no reference to the king
in this str., the following as well as preceding context referring to Yahweh.
Rd. f nh n. cleanness : of hands Ps. i8 21 - 25 (=28. 22 21 - 25 ) Jb. 9 30 22 30 ; so Aq.,
2, 3 here worship in p^lrity, possibly reading 133 || mjn3, nsn>3; dpda<r6e
iratSe/as, 1& NJD^IN iS^p rest upon a different text. Ba. thinks the 5T para
phrases in reference to Law, for it translates in the same way rnin ynv Is. 3O 9 .
24 PSALMS
Possibly 13 of the Law in Ps. 19 suggested this reference. TrcuSefo of @
might rest upon ID ID or be a paraphrase as 2T. Lag. rds. iD D as v. 8 , ID of noin
having fallen out after i,"> of iptfj, so Now. Marti suggests na as abbr. mjna
and then ipirj as variant of iS\J ; so Prince ; but these radical changes are un
necessary. Dy., Oort, IIu. : "a ipr: has little in its favour. |D] lest: final
clause with subj. IJN. .. < inserts Ktfptos. J JD conj. always neg. with impf.
subj. s 1 * 7 8 I3 4 - 6 28 1 38 17 5O 22 59 12 9i 12 . naN rn] i coord, impf. || subjunctive
dependent on jc. Tj^n] ace. of reference Ri., Ba., Du., ace. of limitation Hi.,
De., local ace. on the way. ^ o5ov 5i*a/as = n,^x "p-i. This might be inter
pretation, but it makes the line a trimeter, and gives a complete and excel
lent parall. o pin cstr. before prep. Ges.S uo. (i). f non vb. Qal seek refuge
in: c. 2, always in ^ in God 2 1 * 5 12 7* II 1 I6 1 i8 8 - 81 (=28. 22 8 - 81 ) 25 20
312.20 349.23 ^40 572 6411 yji uge. 9 , 4I 8 14425 a to be supplied in thought
at least i; 7 ; rpiua Sxa 36 8 57 2 ; I^BJO nnoa 6i 5 ; VDJD nnn 91* (= Ru. 2 12 );
apart from ^ seldom used : Sxa Ju. 9 15 Is. 3O 2 ; in Zion Is. I4 32 ; in gods
Dt. 32 87 (poem); in God Is. 57 18 Nu. i 7 Pr. 3O 5 I4 82 (without 2); " o^a Zp.
3 12 . f npnri . m. also common in V of God as refuge of His people I4 6 46 2
6,4 6 2 8.9 y,7 7 j28 9 ,2.9 94 W I42 6 p r . ,426 J e< , 7!? J o> 416 . so ro^s f or con i es
Ps. IO4 18 ; falsehood as refuge Is. 28 15 - 17 ; from rain and storm Is. 4 6 25*
Jb. 2 4 .
PSALM III., 4 STR. 4 S .
Ps. 3 is a morning prayer ; the first in the order of the Davidic
prayer book. The poet exclaims at the number of his adversaries
and their denying salvation to him from God (v. 2 " 3 ) ; asserts that
Yahweh was his shield and had answered him (v. 4 " 5 ). He had
slept without fear sustained by Yahweh (v. 6 " 7 ), Who had smitten
all his enemies, and was his salvation (v. 8 " 9 ).
YAHWEH, how many are mine adversaries 1
Many are rising up against me ;
Many are saying of me,
There is no salvation for him.
gUT Thou art a shield about me,
My glory and the lifter-up of my head.
Unto Yahweh I called with my voice,
And He answered me from His holy mountain.
J LAID me down and slept;
I awaked, for He kept sustaining me.
I am not afraid of myriads of people,
Which round about were arrayed against me.
TTOR Thou hast smitten all my enemies,
The teeth of the wicked Thou hast broken off
To Thee Yahweh belongeth my salvation ;
And upon Thy people rests Thy blessing.
PSALM III. 25
The Ps. was in 39 (in 1 ? w. Intr. 27) and fE (IIDTD v. Intr. 31). The
title mentions an event in the life of David which in many respects suits the
experience of the poet. His derision as one forsaken by God 2 S. i6 7 ~ 8 ,
the danger by night 28. I7 1 8 i-, the myriads of people 2 S. I5 13 , ly 11 , and his
high and honourable position. The Ps. certainly expresses the experience of a
monarch, or some chief of the people, whose blessing was wrapt up in his
salvation v. 9 and whose enemies were a myriad, in arms against him v. 7 . He
is a Davidic chief far from the holy hill of Zion. Yahweh has answered him
v. 6 and smitten his enemies v. 8 . The language and style of the Ps. are simple
and of the best type. There is no reference to other scripture unless possibly
to Gen. I5 1 (E) in the imagery of the shield; but though the word is the
same, the construction is different. The expression " sacred hill " is used in
preex. writings. The use of rptf v. 7 in the sense of set in battle array, is
elsewhere Is. 22". The Ps. is one of the earliest, and cannot well be later
than the period of the monarchy, when it was exposed to the attack of the
minor surrounding nations. It would suit well the situation of Jehoshaphat
2 Ch. 20. But, as this is only given in Chr. and not in the parallel of K., it is
probable that many other historical experiences, such as that in our Ps., are
not recorded in the condensed narratives of the historians. The Ps. gives
individual experience, but this became characteristic for the nation, and so
the Ps. was adapted to common use, although the language was left in its
individual form.
Str. I. 2-3. The poet vividly describes adversaries in four
synth. trimeters as many, as rising up against him, as saying of him,
and what they say, There is no salvation for him] he does not
possess it, and there is no prospect of his ever having it.
Str. II. 4-5. The antistr., in four synth. trimeters, contrasts
his real experience with the actions and words of the adversaries :
Yahweh a shield about me~\ antith. v. 2a ; my glory and the lifter up
of my head~\, that is, the one in whom I glory, and the one who
has exalted my head in victory over adversaries, antith. v. 25 ;
Unto Yahweh I called ] in oft-repeated pleading, aloud with my
voice~] antith. v. 3a ; He answered me~\ as an historical fact, the
climax, antith. v. 36 . From His holy mountain] from Zion (v.
2 6 ) ; salvation has come in response to my prayer and I am in
possession of it.
Str. III. 6-7 has two synth. couplets. The poet had not
been in such peril and anxiety as his adversaries supposed. He
had not been wakeful during the night : far otherwise, he says, /
laid me down], calm and undisturbed ; and slept"] ; and when I
had sufficient refreshment, / awaked, for], all night long Yahweh
26 PSALMS
kept sustaining me"]. Under such an experience of the support of
Yahweh, / am not afraid, even of myriads of people. The poet
is a king, these myriads are enemies who have come up against
him in war ; they are foreign people in very great numbers.
They are round about~\, so numerous are they, they surround the
king and his army. they were arrayed^ his adversaries put
these myriads in battle array against him.
8 a. O rise up, Yahweh, Save me, my God~] appeal to Yahweh
to rise up to activity : a gloss, giving the plea of the people of
Israel in troublous times, when surrounded by myriads of enemies,
and when they were in a less calm and confident frame of mind
than the author of the Ps.
Str. IV. 8fc-9. The antistr. gives the well-grounded reason for
the calm confidence expressed in the previous str. Yahweh had
already given victory and wrought salvation. Thou hast smitten
all mine enemies ] they have been defeated in battle ; that is a
reason why he has had a calm and refreshing sleep v. 6 " ; The
teeth of the wicked Thou hast broken off~\, so severely have they
been smitten, that they are no longer able to bite. This is the
reason for the assurance that God kept sustaining him all night
long, v. f> *. To Thee belongeth my salvation] Yahweh was his pro
tector, and it was His affair to save him. Therefore he was not
afraid of the myriads of enemies, v. 7a . Upon Thy people rests
Thy blessing] ; What matters it then if the enemies are arrayed
in arms against them, v. 76 ? Yahweh s blessing not only saves them
from evil, but bestows upon them every good that is needful.
2-3. nn] adv. J hnv exclam. as 8 2 - 10 2i 2 3i 20 368 66 8 842 92* IO4 2 * I I9 97 - 1
133!- i I39 17 - 17 , in indirect questions 39 6 , why 42*- u - 12 43 6 - 6 52 . i:n] Qal
pf. 3 pi. -y/J 331 be many in numbers, of enemies j 2 25 19 38* 69 5 , works of
Yahweh IO4 24 , be much in quantity 4 8 . nx] n. pi. sf. i.p. J -tf n. m. sg.
coll., adversaries 44" 74 yS 42 - 61 107*, pl/lf 2f- 446- 8 60" (= 108") Si* 6
8924.43 I05 24 I0 6ii II2 s II9 is9. 157 i^ t a gst. God 78 65 97 8 . O Dty one*] ptcs.
of continual action Dr.& 135 . J ^ ION] usually say to n 1 i6 2 (= I4O 7 ) 35 s
40 16 (?) 42 10 50 12 52 2 54 2 66 8 75 5 I22 1 ; but also of, about, concerning j 3 4i 6
7i 10 9i 2 . v rw] J paraphrase for personal pronoun me JPSV. soj 3 7 8 n 1 I7 18
2 6 318 34 8 358.7.12 4 ,6 546 572.6 62 2.e 6616 6g 19 7I 13 86 2 8g 15 ^17 ,03!- 2. 22
1041.35 IQ9 20 Il6 7 II 9 26. 129.167 I20 2.6 , 3Q 5. 6 , 4 ,8 , 42 6. 8 ,^11. 12 ,^1 . ^ M
thee I2I 7 , IITBJ he 25^ 10518 109", ij^fjj we 33^ I24 7 (v. BD^., Br. JBL.
1897, 17 sq.). r] n. cstr. \>* J (i) nothing, naught, seldom, 1^3 as nothing
PSALM III. 27
39 6 73 2 ( 2 ) cs ^ r - or w ith sfs. frequent in sense of denial of thing, \ sq. *? of
possession j 3 34 10 55 20 up 165 146* v. BZ>B. nnjNC :] n. f., fuller form nyw>
ancient case ending (K6. 111 124 ( 3 > Ges. 9 ( 2 ), DrJ" 8 *-) not used with gram
matical mng. but euphonic to retract accent before "iS. J nyjw n. f. [y^ 11 ]
(i) salvation from God j^.s I4 7 (_ 53 ?) 22 2 35 3 g 2 2 6f 698 yo 5 (= njntfn
40 17 ) yS 22 So 3 9i 16 96 2 98 2 - 3 io6 4 rig 123 - 155 - 166 - 174 I4O 8 , with vbs. of rejoicing
c. a 9 15 136 35 9 , -a" vhx 88 2 (dub.). s Dt. 32 15 Ps. Sg 27 , cf. 62 3 - 7 , pi.
saving acts 42- 12 436 n6 13 . (2) victory wrought by God for His people
Ex. 152 Is. i2 2 Hb. 3 8 Pss. 20 G 2i 2 - 6 68 20 n8 14 - 15 - 21 149*, pi. i8 51 28 8 44*
74 12 . The cognate yw see i8 3 , nyiirn 33 17 BD.5. D^nSna] is gloss; makes
line too long and is improbable in $i. tv ry 0ew auroO = i 1 ? DTiSsa shows
that some codd. inserted the divine name before, others after ^. 4. nnsi]
emphatic is sufficiently definite in reference to Yahweh without need of mm
which is gloss, making line too long. tpo] shield carried by warrior for
defence 76* ; of "> as warrior 35 2 ; fig. of king 89 19 , rulers 47, elsw. of
Yahweh s defence of His people j4 711 igs. i. 36 2 8 7 33 20 59 12 84!- 12 us 9 - 10 - n
H9 11 * I44 2 . ^"2] about me \ "\yi always with sfs., here of shield ; I39 11 of
light; 72 15 I38 8 on behalf of : other mngs. though more fundamental not in
^ BZ>B. " T^rj my glory, the one in whom I glory, cf. amaa io6 20 .
n .v?] Hiph. ptc. on | with a Nn elsw. 27 iio 7 (v. 9^). 5. ^ip] ace. of
closer definition, with my voice (most) as I42 2 - 2 cf. 77 2 - 2 . Hi., Bo., Hu. regard
it as giving vb. double subj., active member coming first. The emph. position
of "h^\> is without good reason. The lines rhyme in >_ and it is prob. ^p
originally came last in line. N^P.^ Qal impf. freq. oft repeated calling with
the result expressed by 1 consec. impf. ^i? -- aor i st single act. J s-\p]
(i) usually in \[/, cry, call out for help to God 1479 (ravens), in prayer, abs.
42 20 10 22 3 27 7 34 7 56 10 69* 8i 8 I02 3 ii6 2 (?) U9 145 I20 1 138 ; c. ace. sf. 17
3ii 8 5o 15 86 5 - 7 88 10 9i 15 ii9 146 ^o 1 ^! 1 i45 18 - 18 ; mm i4 4 (=a^nSN 53 5 ) i8 4 - 7 ,
rv Ii8 5 ; c. \ pers. 57 3 I4I 1 , *? j 5 4 4 28 1 3O 9 55 17 6i 3 66 17 86 s 99 6 , in worship
D;JO p 79 6 8o 19 IO5 1 n6 4 - 13 - 17 , cf. DU> twnp 99 6 . (2) <:#// /<? c. Ss one to
another 42 8 . (3) call, summon c. ace. 5O 1 , c. SN 50*, c. hy IO5 16 . (4) call,
name 49 12 Sg 27 147*. % nj;] (i) usually God s answer to prayer, abs. 38 16
c. ace. pers. I3 4 2o 2 - 7 22 22 6o 7 (= io8 7 ) 69 14 - 17 8i 8 99 8 u8 21 iig 26 143!,
^r; ->nn 6g 18 IO2 3 I43 7 , after xnp j 5 4 2 i7 6 2O 10 22 3 86" 9i 15 99 6 IO2 3 n8 5
II9 145 I20 1 I38 3 , other vbs. i8 42 27 7 34 5 55 3 - 20 86 1 . (2) respond, c. ace.
pers. i8 86 (?) ii9 4 2 , ace. rei. 65. 6. ^s] emph. antith. nnxi v. 4a .
napB ] pf. aorist sq. i consec. impf. result : rniiKsi cohort, for jussive 1st p.
+ 351? vb. lie down to sleep j 6 4 9 , in ease 68 14 , prostrate in peril 57 5 , in death
4I 9 , in the grave 88 6 . J j] vb. go to sleep, be asleep, sleep f 4 9 of "> 44 2 -
I2i 4 , in death I3 4 cf. J IF; adj. " 78 65 . ^1x^1]] Hiph. pf. aorist J ^pp only
Hiph. awake from sleep j 6 73 20 I39 18 , of death I7 15 , "> subj. 35 23 44 24 59.
IJ^DI] Qal impf. freq. oft repeated, sustain during the night Dr. 30 " 110 * 336 .
tl^ Q & 1 C 1 ) trans, lean or lay hand upon 88 8 . (2) God tipholds, sustains
His people j> 6 37 17 - 24 5i 14 54 II9 116 I45 14 , pass. ptc. ill 8 (Yahweh s Law)
ii2 8 the mind. Niph. support oneself 7i 6 . -7. N^X N-] Qal impf. present
28 PSALMS
Jc. p afraid of 3* 27* 65 91* II2 7 H9 120 . nia:n] cstr. pi. f"iaa^ n. f.
myriad c. f 91?, On. 24 Nu. IO 86 (J) Lv. 26 8 Dt. 32 80 332 (?) T Ju. 2O M
Is. i8 7 - 8 2i 12 296 Ct. 5 10 Ez. i6 7 - 17 Mi. 6 7 , cf. denom. Pual Ps. I44 13 .
J o>] people in ^ (i) sg. coll. /Vfr<? />//* o/ GW 3* I4 47 (= 53 6 - 7 ) iS 28 28 9
2911. 11 3312 3^18 4413 50 4. 7 59 i2 6o5 62 9 68 3 - M 72 2 - 8 - 4 73 10 77 16 - 21 yS 1 - *> 62 - 62 - 71
79 18 8o 5 Si 9 - 12 - 11 83* 85 s - 7 - 9 89 16 - 20 94 6 - 14 95 7 - 10 ioo 3 ic^ 24 - 26 -* 3 io6 4 - 40 - 48
,0 7 82 ,,,6.9 II3 8 , ,61*. M J2 ^ ,3512.14 j^W 14416.16 , 4 gl4. 14 ,4^ t h e future
generation 22 32 IO2 19 , so people of king no 8 ; in no case hostile to king or
God, and therefore it cannot be interpreted in v. 7 of that portion of Israel
hostile to David. (2) sg. coll. of foreign nations i8 44 - 44 47 74 18 94 8 IO5 13
so op V V2 22 7 and j 7 of hostile foreign people, also I44 2 ( D> for o^cy) i8 48
as , Aq., 3, &. (3) sg. of single people 45", prob. also 45 18 II4 1 [o"S DP
74 14 dub.). (4) pi. D^D? always foreign nations 7 9 i8 48 33 10 45 6 - 18 47*- 10 56 8
6 7 5 6g3i. si g 9 5i 9 6. 7. 10. is 9 8 ,0520 ,0584^ o f ten conceived as taking part ulti
mately in worship of " 66 8 87 99 1 IO2 28 , subj. vrun 9 12 nn 57 67 4 - 4 - 6 - c io8 4 ,
pmn 77 15 105*, 3"un Sa 47 2 49 2 96 s 97 99 2 . -IITN] is unnecessary and dub.
3"3D] adv. round-about, emph. ^? mr] phr. a.X. Qal r^fl/ pf. indef. subj^
they have arrayed against me, cf. Is. 22", best given in English as passive.
The context indicates an army composed of myriads set or put in battle array.
8. ns-ip] Qal imv. cohort., urgent entreaty. ^ C* n ] Hiph. imv. sf. I sg.
Vt [>S"] Niph. be saved, placed in freedom (i) from evils by God 8o 4 - 8 - 20
II9 117 c. p i8 4 , (2) in battle and so be victorious 33. Hiph. (i) deliver,
save in peril 36 7 72" c. S pers. 72 4 Ii6 6 from evils i8 42 , of heroic man, frequent
in early Lit. ; usually of God, who saves His people from external evils 28 9
69 s6 io6 8 uS 25 , or the pious among them j 8 6 5 7 2 - n I2 2 I7 7 iS 28 34 19 37 40 54 s
55 17 5T 4 69 s 7i 2 - 8 76 10 86 2 16 io6 47 log 26 ug 94 - 146 138? I45 19 , the king 2O 7 - 10 .
God is saviour ioo 21 and is with His people to save them 3i 8 ; Israel prays,
O save with Thy right hand, 6o 7 = io8 7 cf. Is. 59!. That from which one is
saved c. p 22 M 34" 44 8 59 3 io6 10 IO7 13 - 19 log 31 ; there is no other salvation,
the sword saves not 44 7 ; (2) save from moral troubles or sin ; not in ^ or OT.
except Ez. 36^ 37^ ; (3) give victory, of man 3i 17 44 4 , God gS 1 . n^n <s]
the reason with Hiph. pf. 2 m. action just completed. V 1 " 1 ^] Uiph. smite
(i) with a single blow j 5 , if ^nS original, as La. 3 80 but it is not found elsw.
in i/s it is not in 6 which rds. yttarafws = ?>. Both are glosses, ^ to make
the enemies into later religious enemies; therefore the smiting is the defeat
of enemies as in battle as 78^ I35 10 I36 17 . 3^"Ss] Qal ptc. pi. sf. i p. J [a^s]
Qal pf. only ^n^H Ex. 23 s2 (E) elsw. ptc. enemy (i) sg. of nation 9 7 74 8 - 10 - 18
Sg 28 io6 10 colh 7 31* 42 10 43 2 55 4 6i 4 64 2 I43 8 , individual only 55 18 (but cf.
55 4 ) o^K is always coll. I3 8 - 6 i8 18 4i 12 (possibly all should be pointed s _)
DJ33HC-! ai>N 8 3 = 44 17 ; (2) pi. preceded by SD 6 11 iS 1 2i 9 nin^ <a^K 37 20
iSon O^N 45 6 , elsw. simply general 9 4 1 7 9 i8 4 - 88 - 49 25 2 - w 27 2 - 3O 2 3i 16 35 19
3 g2o 4I s. e 54 9 56 io 59 a 66 8 68 2 - 24 69 6 - 19 7i 10 72 9 78 58 8o 7 8i 15 83 8 89"- 48 - 62
92 io.io I02 9 I0 642 IIO i.2 II9 98 ,276 , 32 is , 3 g7 ,3922 ,439 la.^n^a^ ^r] phr.
o.X. cf. 58 7 La. 3 16 also comparison of their teeth with weapons Ps. 57 6 cf. Pr. 3O 14 ,
other phr. (Sj?) o^w pin gnashed teeth upon 35 16 37 12 H2 10 La. 2 16 cf. Jb. i6 9
PSALM IV. 29
omjBS fpta I24 6 . 9. mm 1 ?] rd. mm ^7 to get the missing word of measure
rjDjrVj?] @ has *pj; SJM which gives us the missing accent for measure.
In both lines mn is understood in the sense of present and abiding experi
ence. 1"?")3] n. f. (i) blessing of God j 9 2i 4 246 1298 I33 3 , of the people in
recognition of good men log 17 ; (2) source of blessing, seed of righteous 37^,
king 2 1 7 ; (3) blessing^ prosperity 84 7 .
PSALM IV., 4 STR. 4 4 .
Ps. 4 is an evening prayer. The poet is confident that the
God of his right has answered his prayer (v. 2 " 3 ). He tells his
adversaries that Yahweh hath shewn extraordinary kindness to
him, and warns them to tremble and not sin (v. 4 " 5 ). He then
urges his followers to offer the right sacrifices, trust in Yahweh,
and pray for prosperity and the priestly benediction (v. 6 " 7 ); then
affirms his own gladness and peace and goes to sleep in safety
^7" HEN I call, answer me, O God of my right ;
In my distress Thou hast made room ; shew me favour (by hearing) my prayer.
Ye sons of men, how long shall my honour be a reproach,
Will ye love a vain thing, seek after a lie?
RUT know that Yahweh hath shewn extraordinary kindness,
Yahweh heareth when I call unto Him.
Tremble and sin not (ye sons of men).
Say (it) in your heart, (lying) upon your bed, and be still.
E sons of mankind) sacrifice right sacrifices,
And trust unto Yahweh, ye many.
Keep saying: " O that He would shew us prosperity,
Lift the light of Thy countenance upon us."
, Thou hast put gladness in my heart
More than that of the season when their corn and new wine were abundant.
In peace at once will I lay me down and I will sleep,
For Thou makest me dwell apart, in safety.
Ps. 4 was originally in IB as a mate to Ps. 3, an evening prayer following
naturally a morning prayer. It was then taken up into |5l and JB1& and assigned
for rendering with the music of stringed instruments nwjja. (See Intr. 39.)
The date of the Ps. depends upon a variety of considerations : (i) The
high priestly benediction Nu. 6 24 ~ 26 is familiar to the author, for two of its
clauses melt together in -po IIK no: v. 7& ; and DiSao v. 90 is suggested by it
This blessing belongs to the sources of P, and was familiar, especially in
priestly circles, long before the Exile. (2) The blessing of Moses Dt. 33 is
familiar to the author in the phrs. pnx tnat v. 6 = Dt. 33 19 ; osMTrn DJJT v,, 86 ;
30 PSALMS
wenn ntoaS *raS v. 96 = Dt. 33 28 . These favour an early date. (3) The
language is of best classic type. C"N na v. 3 men of high degree in antith. with
DIN ^J2 men of low degree, els\v. in Pss. 49 3 62 10 ; ion nScn v. 4 elsw. Ps. ly 7 =
toSon Ps. 3 1 22 . If nVcn were from ^/nSo a dependence upon Ex. 8 18 9* 1 1 7 (J)
would appear ; but this derivation is improbable. aaSa IDN v. 6 is a phr. of D,
here only in ^. There are two resemblances to previous Ps., cf. v. 7a with 3 8 ,
and v. 9a with 3 r>a ; but these are not sufficient to establish common author
or date. The language favours a date not earlier than Je. (4) The historical
situation is entirely different from that of Ps. 3, where a monarch was in peril
from hostile peoples. Here a ruler, probably not a king, is sustained by the
people, but oppressed by men of station and influence. By lying, and empty,
baseless misrepresentation, they have changed his position of honour to one
of reproach. This does not suit the experience of David during the rebellion
of Absalom ; for the adversaries were not men of rank. These were with
David, but the common people were against him, having been seduced by
Absalom 2 S. I5 1 " 6 ; and David was not in fact in peace and safety 2 S. i7 24 -i8.
The experience of the Ps. is that of a reformer. The language of the Ps.
favours a priest such as Amariah 2 C. IQ 11 , Jehoiada 2 K. n, Hilkiah 2 K. 22 ;
but all of these excepting the last are too early and none of them were prob
ably sustained by the people over against the princes. The situation is well
given in Ezr. 4, where Zerubbabel and Jeshua were opposed at the court of
Persia by lies and slanders, which had no basis in fact; and their honour was
clouded by such attacks and their work really stayed. This would suit all the
conditions of the Ps.
Str. I. 2. The poet prays that when he calls, Yahweh will answer
him. It is just because Yahweh is the God of my right] the God
who vindicates his cause against his adversaries and establishes
his right, that he can so address Him and pray with confidence
to Him. This is fortified in the syn. line by past experience ;
the God of his right has vindicated his right, when in distress,
and has made room for him. Distress is here a being constrained
into narrow limits ; pressed from rightful freedom, and shut in
on every side. The antith. is the removal of such restraint and
pressure, giving room and freedom. The request for answer is
strengthened into shew me favour (by hearing) my prayer. "The
word suggests the free bestowal of favour rather than the exercise
of forgiving clemency" (Kirk); or pity for sufferers. 3. The
call upon God is followed by antith. remonstrance with his adver
saries, who refuse his right and have brought him into distress.
They are sons of men~\ men of rank, of high degree, and so have
had the power to reduce his honour || right, to reproach, \ distress.
PSALM IV. 31
They have done this because they are themselves false and dis
honourable men. Will ye love a vain thing ?~\ empty and without
reality, more specific seek after a lie]. The reproach that they
have brought upon him is thus branded as false, without founda
tion, and a lie. The charge is concrete and specific ; " false
hood " (RV., Dr., JPSV) is too general ; " leasing " (PBV, AV.) is
obsolete for lie.
Str. II. 4. In the antistr., the poet gives his adversaries to know,
in the first syn. couplet, that Yahweh hath shewn extraordinary
kindness] as if 3i 22 renewing the experience of v. 2 . J^, though
sustained by Vrss. ancient and modern and most critics with the
mng. : hath separated, set apart, or distinguished, for Himself, the
pious, godly man, is not so well suited to context and is not sus
tained by good usage. Yahweh heareth when / call unto Him~\
constant experience resuming v. 2a . 5. In the second syn. couplet,
he warns them that had brought his honour to reproach, to
tremble and not sin] by taking the steps necessary to realise their
thoughts, make them effective in conduct. Over against their
loving a vain thing and seeking out a lie against him, the poet
warns them ; say (what you have to say) in your heart, to your
selves, in secret, while lying upon your bed, and be still ] give no
expression to your wicked thoughts.
Str. III. The poet now turns to his discouraged people. 6. They
are sons of mankind} men of low degree over against the sons of
men, men of high degree v. 3 ; the measure as well as the antith.
requires this insertion. He exhorts them to sacrifice right sacri
fices ] while he is calling on the God of his right, v. 2a . These were
the normal sacrifices, in accordance with law and custom (Du.,
Ba.), rather than " of righteousness " offered in a right spirit (Pe.,
De., Hu., Kirk) or symb. of righteous acts (Aug, Chrysostom) or
which justify, cf. v. 2 , Genebr. 7. He reminds his followers that they
are many in numbers, and they should trust unto Yahweh, Who
has made room for him in the past and Who shews favour to him
in his prayer v. 26 . He urges them to keep saying] expressing the
wish, the strong desire, "O that He would shew us prosperity "], so
JPSV, antith. to the reproach that has come upon their chiefs, cf.
v. 3 ". This is better suited to the context than the question " Who
will shew us?" of EV S . They should beg the bestowal of the
32 PSALMS
divine benediction, Lift the light of Thy countenance upon us, in
place of the vain thing and the lie, that the adversaries have
sought out against him. The poet is thinking of the blessing of
the high priest, Nu. 6 24 ~ 26 (P), which wishes that the light of Yah-
weh s face may shine upon His people with favour, bestowing
peace and prosperity. This blessing the Psalmist seeks directly
from Yahweh Himself, so 67*, cf. 44* SQ 16 .
Str. IV. The antistr. asserts the poet s gladness, peace, and
safety, over against the prayers of his people in the previous str.,
in introverted parallel clauses. Yahweh, Thou hast put gladness
in my heart~\ the response to the prayer v. 76 . This joy is greater
than that of those who in harvest season rejoice that their corn
and new wine were abundant^. This is in response to the peti
tion v. 7a . He resolves to lay him down and go to sleep at once, in
peace, in the experience of that same trusting unto Yahweh which
he has commended to his followers v. 66 . He enjoys the calm
peace which is imparted in the priestly benediction for which
they had asked. Thou makest me dwell apart in safety\ response
to the offering of right sacrifices by his people v. 6 *. In calm,
peaceful trust he goes to sleep upon his bed with this evening
prayer upon his lips.
2. "N-p;i] Qal inf. cstr. sf. I p., temporal clause ; imv. Qal sf. I p. in apodosis
UJi? v. j 5 . ^nx V} 1 ??*] P nr - a -^ God of my right, who rights me, vindicates
my right, cf. w VI*?N i8 47 ; non N 59"- 18 . J pnx n.m. : (i) what is right,
just, * "Sjj?D right paths 2$, X viar 4 5i 21 Dt. 33 19 ; (2) righteousness in
government (a) of rulers $& 94 15 , () of laws I ig"- 2 - 76 - 106 - 188 - 144 - 16 - 164 - 172 ,
(<:) of king 45 6 72 2 Is. 1 1 4 - 6 , (</) of God s attitude as sovereign : personified
agent 85 11 - 12 - 14 , foundation of His throne Sg 15 = 97*, in His government
9 9 65 6 96 13 = 98 9 , administration of justice 7 18 48 11 50 = 97, vindication
of His people 9 6 35 24>28 , "ptx \n*?K 4*, it is everlasting up 142 . (3) right
eousness, justice in a cause 35 27 Is. 59*, -3 t2D^ 7 9 , 3 SDJ i8 21 , 3 a^wn v. 25 ,
X pctr I7 1 , x ovi 37 6 ; (4) Tightness in speech 52 5 ; (5) ethically right
, 7 i5 45 s j e> 22 ia HO. io 12 W.L. * nvy 119121, * S^D 15*; (6) righteous
ness as vindicated in deliverance 4O 10 H9 128 ; (7) pnx nj?r gates of the
God Z*/ u8 19 ; cf. Is. I 26 Je. 3I 28 5O 7 . 1x5] emphatic position; a
temporal c. nx for usual J nx n. in \f/ straits, distress 32 7 6o 13 io8 13 ug 143 ,
alw. elsw. either h -ixa i8 7 66 14 io6 44 IO7 6 - 18 - 19 - 28 = S ix 0^3 59 17 io2 3 ,
or >S ->x o 3110 69 is : therefore here also V- ixa, the transposition of >S a
copyist s error. Moreover, this construction improves the measure, for the
superfluous tone disappears. nanyi] Hiph. pf. 2 sg. hast made room, only
PSALM IV. 33
here in this fig. sense, but cf. i8 37 . The pf. prob. refers to past experience,
Dr. 9 . It is tempting with Bo.S 939 ^ M7 <> to think of a precative pf. here;
but, as Dr. 2, there is lack of evidence of such a usage in Heb., v. Ges. M6(S5).
although EwJ 2286 sustains it. ^n] Qal imv. sf. I p. J ^/fjn (0 skew favour,
be gracious ; so usually of God as bestowing redemption from enemies, evils
and sins c. ace. 4* 6 3 9" 2516 26" 27^ 30" 3i 10 4i 5 n 5 3 5 2 57 2 2 59 6 86 3 - ",
all IB; elsw. 6; 2 IO2 14 11958.132 i2 3 2 - 8 - 3 ; not used in 5& or & exc. abs. 77 10 ;
(2) of God in bestowal of favours in more general sense : >j:n ^rnm preg.
with two ace. be gracious to me (in giving) Thy Law H9 29 ; (3) of man in
dealing with poor, alw. ptc., abs. jyin 37 21> 26 H2 5 , c. V log 12 . ?QZ\ direct
favour toward IO2 15 as Pr. I4 21 . Hithp. SN JJnnN seek or implore favour of
God 30 I42 2 . yptf-i] makes line too long; is a gloss, being implied in
pregnant clause; cf. iig 29 . nSfln] v. Intr. I. 3. J B^N \|3] pi. cstr.,
vocative, n. of relation c. coll. sg. tr>N. This phr. in \f/ elsw. only antith.
D-u< ja 49 3 62 D , where men of high degree are contrasted with men of low
degree : so here, esp. if we insert DIN >ja in v. 6 . In fact u^N in ^ usually
means man as a self-respecting individual with a certain amount of dignity
62*, having talent IO5 17 , sometimes pious 25 12 34 13 log 16 II2 1 - 6 , sometimes an
enemy or wicked 3i 21 37 7 38 15 92 7 . J D IN \)3 in \f/ alw. mankind n 4 I2 2 - 9
I4 2 (= 53 3 ) 2l11 3 l2 33 13 3 8 45 3 665 *9r**9* 1078- 15 - 21 - 31 115 M5 12 . In
57 5 5 2 ^ must have the special sense of fc"N >J3 if subj., but this is improb.
It is obj., and so has same mng. as all other passages. J ~"?.~"^ ] how long
as 74 9 (?) 79 5 Sg 47 . <| -p33] antith. with nnS:), only here ^. n)33 in the mng.
honour, reputation, character of man is elsewhere only 2 Ch. 26 18 Pr. 2O 3 21 J
25 27 EC. lo 1 ; but cf. 7 6 . L| ] before nnSa is preg., implying ."fn become.
J nsSp] n. f. in its original sense of insult, not in ty, but as reproach; elsw.
35 2 6 (4416 69 8 - 20 7I 13 I09 29 ; cf. 89 51 . (5 ^ws 7r6re papvicApSioi Iva TL =
noS 3 1 ? n.3?, though sustained by Houb., Genebr., We., is better explained as
due to a mistake quite common, esp. in Egyptian Aramaic script, of 3 for
D; J incliti mei after Aq. oi tvdoot fj,ov ^3 = ^1.33? 1498 ;;zy honourable men.
But MT followed by 2, ^, J5 suits rhythm and context. ?i3n.Nn] Qal impf.
2 pi. 3nx, fuller archaic form to get full-toned penult before monosyl.; obj.
pn (z/. ^ 2 ) : cf. 1 1 5 52 5 - 6 IO9 17 for loving other forms of evil. ara wpan]
phr. a.X. Vb. Piel impf. 2 pi. cf. J71 3 Ps. 17". { arj lie, falsehood 4 3 , 5 7 4O 5
58* 62 5 - 10 . 4. iS n^on > nSon] phr. a.X. vb. Hiph. pf. aorist. The line is
too long in p, either "> or i 1 ? must be a gloss. But it is the latter, bee. we
should rd. f ion xSon as I7 7 3i 22 , shew extraordinary kindness. The mis
interpretation as TDn occasioned the addition of iS; 37 ccdd. Ken. 28 De Rossi
rd. KSfln. Most recent critics, Dy., Che., Gr., We., Oort, Du. rd. ion, but
differ as to >S non or i 1 ? non or *h ion. The use of non is so important
in \p that it seems best to give the complete usage here. tC" 101 " 1 ) v . denom.
only Hithp. shew oneself kind : Ps. i8 26 = 28. 22 26 . J 1511 n.m. (i) of man
kindness (a} toward men in doing favours and benefits I4I 5 , (3) especially as
extended to the lowly, needy, and miserable IO9 12 - 16 ; (2) of God kindness,
lovingkindness, in condescension to the needs of His creatures. He is non
D
34 PSALMS
I44 2 ; non >nSw 59"; nDn >nSN 59" (so ,F, Ew., Hup., De., Pe., Che., Ba.) ;
His is the kindness 62 18 ; it is with Him I3O 7 ; specifically (a} in redemption
from enemies and troubles : 2i 8 ji 17 - 22 ( = ^)32 10 33 22 36 8 42 44 27 48 10 59 i7
66 20 85 8 go 14 94 18 lo; 8 - 18 - 21 - 31 1438- 12 ; men should trust in it 13 52 10 ; rejoice
in it 3 1 8 ; hope in it 33 18 I47 11 . (<$) in preservation of life from death: 6 6
86 18 . 0) in quickening spiritual life: log 26 11941.76.88.124.149.169. (</) j n
redemption from sin : 25" 5i 8 . (i) in keeping the covenants with David and
his dynasty : i8 61 89 29 - 34 . (/) grouped with other divine attributes : DDNI ion
Pss. 25 10 40 11 - 12 57* 6i 8 85" Sg 16 115! 1382 Gn. 24 27 (J); rc*o non ^ Ex. 346
(J) Ps. 86 16 ; [| PEN Pss. 26 3 1 1 7 2 Mi. 7 20 ; || rmcs Pss. 88 12 898- & 92*; \\ n<crn 77
98 8 103*; BDBtei ion loi 1 Je. 9 28 ; || npix Ps. 36 11 ; nom 212 23*. C^) The
kindness of God is (0) abundant : "iDn 31 abundant, plenteous in kindness
Nu. I 4 18 (J) Ne. 9" (Qr.) Jo. 2" Jon. 4* Ps. 86* 1038 (cf. Ex. 34^ ( J) Ps. 86") ;
71-iDn aS Ne. if 2 Pss. 5 8 69" io6 7 (, H, Aq., & to be preferred to MT.
T?pn)t i^on ^ La> 3 82 P S - I0 46 ( Kt - in koth preferable), (b} great in
extent: ion *?ru I45 8 ; great as the heavens 57" IO3 11 ; cf. 36 6 io8 5 ; the
earth is full of it 33 5 H9 64 . (c) everlasting: non oSi;*S Je. 33 11 I Ch. I6 84 - 41
2 Ch. 5 13 7 8 - 6 20 21 Ezr. 3 11 Pss. loo 6 IO6 1 107! uS 1 - 2 - 4 - i 3 6i- (); c f. 52 8
I03 17 I38 8 . (</) ^^.- 63* 69 17 log 21 . (/&) pi. mercies, deeds of kindness .
the historic displays, mostly late: Pss. 25 6 Sg 2 Is. 63 7 ; promised in Davidic
covenant Ps. Sg 50 ; in general La. 3 122 Ps. I7 7 ; cf. 3i 22 4^ (sg.) ic7 48 .
J T Dn adj. (i) kind : of man iS 26 = 2 S. 22^ ; of nation Ps. 43 1 ; of God, only
145 17 Je. 3 12 . (2) as n. pious, godly : because kindness, as prominent in the
godly, comes to imply other attributes and be a designation of the godly
character, piety ; sg. 4* I2 2 (?) 3 2 6 86 2 ; Thy pious one i6 10 (Kt. pi.) pi. the
pious, godly, those of the people who were faithful, devoted to God s service,
only in \f> and chiefly if not entirely in late Pss. I49 1 - 6 ; fits pious ones 3O 6 3i 24
37 28 85 9 97 10 u6 16 148" 149*; Thy pious ones 52" 79 2 892 I32 9 145 ; My
pious ones 50* ; her (Zion s)/z^; ones I32 16 . In the Maccabean age away^r)
AffiSalwv denoted, technically, the party of the pious who opposed the Heileni-
sation of Judaea. See I Mace. 2 42 7 18 2 Mace. 14; so perhaps Pss. n6 16
I49 i. 5.9 5 1T ^j j mv> Q a i 2 p^ refers to IPS \p v. 8 J TJ-I Qal be agitated,
quiver, tremble, of foundations of mountains i8 8 , depths of sea 77 17 , of the earth
77 19 , peoples 99 1 , so here most suitably. @, 2 6pyleo-de Eph. 4 26 , J, be angry,
AV. is sustained by Is. 28 21 of God s anger and Pr. 29 of man s. But in these
cases it is rather the quivering and trembling of passion, which is justifiable;
and is regarded by many as Hiph. v. BDB. iN^nirrSNi] two tones, neg.
Qal impf. pi. 2 m. jussive i conj. and not advers. but, as required by interp. of
@, 3. 3 nolite (peccare} might imply i3Nn and so give us the missing word of
this tetrameter. But & has a X^ycre. This may be an interp. to get an obj. for
nsN or it may rest upon an original ">C>N = J "nrs step, going, for mode of life
as I7 6 37 81 40 8 44 19 73 2 cf. I7 11 . Probably D-<N p is the missing word which
must be supplied in thought and might have been omitted by prosaic copyist as
unnecessary. \ san vb. Qal in ^ alw. miss the goal or path of right and duty,
sin (agst. God): abs. / 78 s2 , in confession io6 6 ; c. S 78" II9 11 in con-
PSALM IV. 35
fession 4i 5 5I 6 c. 3 of instr. 39 2 cf. Jb. 2 10 . Piel in ^ only ^ purify from
uncleanness 5i 9 ; elsw. in this sense Lv. 1449.62 NU. ig 19 (P). Hiph. bring to
condemnation or p^tnishment Dt. 24* Is. 2Q 21 , possibly Ps. 59 13 (insertion in
text). opagSa -ncNJ. t 2^3 -IDN phr. a.X. ^, but Dt. 7 17 8 17 9* i8 21 Is. H 13 47 8
49 21 j e< 5 24~i 3 22 Zp> X 12 2 15 c f. Ho. y 2 (?), cf. f 3*73 ^N Ps. IO 6 n - 13 I4 1
(= S3 2 ) 35 25 74 8 > e] sw. Gn. 17" (P) 27" (JE) I K. I2 2 <5 Est. 6 6 EC. 2*-
3 i7. is Is . 47 io Qb.3 Zc. i2 5 cf. Gn. 8 21 (J) i S. 27!. t aaSa nan Ps. is 2 aSa EC.
2 15 . The use of a: is so important in <// that the entire usage is given below :
J aa"? n.m. the inner, middle or central part : usually of men (i) the inner
man in contrast with the outer, aa^i ~\xv 73 26 ; hands 73 13 (La. 3 41 ?);
speech 28 3 78 18 . (2) the inner man indef. the soul, comprehending mind,
affections and will ; or in connection with certain vbs. having more specif,
reference to some one of them 62 9 73 26 86 11 I39 23 ; aaS ^ 86 12 ill 1 I S. 7 3
I2 20.24 ! K. 148 2 K. io 31 2 Ch. I5 15 22 9 3i 21 Je. 29 13 Jo. 2 12 ; abbr. from phr.
ircrSaai V?aa characteristic of D. *?a Ps. 84 (?); *? oy "jf (rd. c. run as
<S) ; Sa 20 5 i S. I3 14 I4 7 . (3) specif, ref. to mind (characteristic of aaS) ;
(a) knowledge: ncari S 9O 12 (cf. Jb. 9 4 ). (//) thinking, reflection: 73 7
(77 7 supra ^). (4) specif, ref. to moral character (charact. of aaS) :
s -iur. H9 7 (?) Dt. 9 5 i Ch. 29", cf. 2 Ch. 29 34 i K. 3 6 2 K. io 15 ; Van Ps. 78 72
ioi 2 Gn. 20 5 - 6 (E) i K. 9 4 ; S nD Ps. 24*, cf. *? na 73 1 ; as seat of erring
95 10 ; as froward ioi 4 ; as seat of pride ioi 5 ; V nirpn 95 8 . (5) /^^ w^w
himself ^(mng. charact. of ^DJ); so here (^) and in all uses of phrases with
:nS given above, including I5 2 ; also 03a?S n; let your heart (you yourselves)
live (late) 22 27 69 33 , cf. H9 175 . (6) specif, as seat of the appetites (for which
usually i^p.) I04 15 ; S i; % D j/ay the heart (with food) IO4 15 (Ju. I9 8 (?)).
(7) specif, as seat of the emotions and passions (for which usually ; DJ); of
trouble I3 3 25" 73 21 log 16 . (8) seat of courage (for which usually n-n) 3125^
elsw. only Dn. n 25 . Dpris^p S^] preg. lying upon your bed. \ rjpt^p n.m.
/ 5 36 5 4I* I49 6 . wn] i conj., Qal imv. 2 p.; J a^T vb. (i) be silent, still 4?
30 13 35 is (p r ob.) ; (2) be still - perish 3I 18 ; c. S resigned to $f 62* ( ?) . Poal
be quieted, composed iy?, 6. " nar -mar] Qal imv. 2 pi. The subj. cannot
be i^x ^ja, but their antithesis. That is elsewhere D"iN ^3, v. 8 . It was
omitted by prosaic copyist in text, making measure at fault. \ nar vb. slaughter
sacrifice, espec. for communion meals ; c. ace. of the kind of sacrifice <fi 276
O u. 23 IO 722 n6 17 , c. a, 54 8 ; all made to God, but of sons and daughters
offered to idols io6 37 (Qal) 88 (Piel, as usual of such sacrifices). \ na? n.m. sac
rifice, esp. of the class, peace offerings (a) for communion meals || nSij?i nrun
40 7 5i 18 ; () covenant 5o 5 , cf. v. 8 ; (<:) nmn (^nar thank offerings IO7 22 n6 17 ;
(^/) n^-nn ^nar for festivals 27 6 ; (^) phrs. DTI^N nar 5i 19 ; p^x nar rz^/,
normal sacrifices here as Dt. 33 19 Ps. 5i 21 ; (/) heathen sacrifices io6 28 .
fnim SN -inaai] Qal imv. 2 p. phr. 2 K. i8 22 (= Is. 36 7 ) Pss. / 3i 7 56 4 86 2
Pr. 3 5 to God ; to persons Ju. 2O 36 ; things Je. 7 4 ; disting. from a naa, v. Ps.
9 11 / ^y n ja ri?/y M/^W, v. jji 15 . This line is also defective. Gr. attaches D^an
in sense of nobles ; but these were the ;J"N ^a, v. 3a , and that mng. of DO^ is
rare and very late. We might, however, take it in the usual sense of the
36 PSALMS
many, the common multitude || D^X \J3. The displacement was due to the
influence of 3 2 upon copyist. 7. oncx] ptc.pl. verbal force as 3*. ux-v ^D]
Makkeph should be stricken out ; for there are two tones, not one, if o>3i
goes with previous line. The ^? might be question : Who can or will shew
us? expressing discontent and despair; but better as wish, Ges. 151 d).
J 313 n.m. (i) welfare, happiness, obj. nx-i <fi 34 13 EC. 2 24 3 13 Jb. f (cf. Je.
29 32 ), ep3 Ps. I22 9 , cf. 34 11 84 12 85 13 , -Dm sna 23 6 , 21^3 in prosperity 25 13 ,
3^BD tf/ar from happiness 39 8 ; (2) good things, sg. coll. 21*, obj. >3ir IO4 28 ,
cf. I03 5 , X^D io; 9 ; (3) 00</, benefit, 11966-122. (4) moral good in antith. to
P" 34 15 37 27 5 25 Dt. 30 l& Is. 5 20 Am. 5 14 - 15 , 310 ntr; Ps. I4 1 - 3 (= S3 2 - 4 ) 37 8 - 27
EC. 3 12 (?) 7*0, 310 1-n /rw* #?*/ Ps. 3 8 21 . npi] a.X. Qal imv. cohort.;
incorrect for HDJ -y/DDj denom. DJ banner, standard, and so /az/* the same,
S tTrt<rr)/j.ov irolt)ffov. <S> fa-r}fjLfiu6rj, "F signatum est = npj Niph. pf., so
Genebr., cf. 6o 6 . DD^rn*? Hithp. that it may be displayed, of the banner,
I5w/caj <rr)fjielti}<ri.v. This suits S;*, but not the /ag/// 0///&&lt;? divine countenance.
Moderns after ^apov Aq., 0, //a, 3, &, AE., De W., Ges.7< 2 ) a , Ew.8 22 ,
K5. i. 42(iO)c regard it as error for xirj io 12 , so cod. 245 Kenn., nirj cod. 30, usu
ally xr 25 18 , wir 24 7 - 9 8i 3 968 1342. It refers to the blessing of the high
priest, Nu. 6 24 ~ 26 (source of P) in the syn. clause q s Ss vjo iN^-pVN vjjs Nir>
Nu. 6 126 , the two melting together in the phr. T>JD -VN Nirj, cf. 672 ; the prep.
Sp is a late inexactness for \v, cf. also 44 4 Sg 16 . J -rx n.m. (i) /(p4/ as dif
fused, created IO4 2 ; (2) fight of luminaries, stars I48 3 , cf. I36 7 ; (3) dfoj -
///// 49 20 , cf. I39 11 ; (4) light of fire 78 14 ; (5) of life 56" ; (6) of prosperity
97 11 U2 4 ; (7) of instruction 37 6 ng 106 ; (8) of face 38", of God s enlightening
face 4 7 44 4 Sg 16 , cf. 27 1 36 10 438. D-J3 as used Jof God in anthropomorphic
and theophanic sense (a) His face in favour 3 nix <f 44** Sg 16 , o IIND
90 8 , -D TNH 3i 17 672 8o 4 - 8 -2o 1191^ indifference (p) ) -vnon ro 11 132
22 25 278 3o 8 4425 5 1" 6 9 is ggis I02 s I04 29 ^^7^ i n hostility c. 3 34 17
8o 17 ; (b} His presence c*p3 24 6 27 8 - 8 IO5 4 , c nSn U9 68 , 3 cnp 89 15 95 2 ,
D nxnx 42 8 , c nrn u 7 I7 15 , D -\ro 3i 21 , in anger 2i 10 La. 4 16 , D S;* in
judgment Ps. 9 20 . nw] at close of line makes it too long. It should
go with next line to make that a tetrameter ; so S>, Che., Du.
8. n ^-?^] fully written Qal pf. 2 m. v/P^ nn r? ] n -f- jy* gladness 4$ i6 n
2i 7 30 12 43 4 4510 5110 68 4 97 11 ioc2 io6 6 I37 3 - 6 ! ^2] short form; cf. long
form D323 1 ? v. 5 . The difference was due to the carelessness of a copyist.
The long form is unusual in t/% therefore more prob. original here. The ^
as J seat of emotions and passions; of joy in some form of ncir 4? i6 9 19 33 21
I05 8 (= I Ch. 1 6W) Ex . 4 14 (J) p r . , 5 18.80 I7 22 2; 9. 11 Ec . 2 10. 10 ^9 Q. 3"
Is. 2 4 7 Zc. io 7 (cf. i^ Dt. 28 47 Is. 3029 Je. 15^ Ez. 36*), fe"<ir Ps. n 9 "i, ^
13, rS^ 28 7 ; of desire 2i 8 37 4 ; of trouble 38 9 - n 55 6 ; other emotions 22 15
2 7 8 39 4 4 18 6i 8 I07 12 log 22 i43 4 ; of courage 27" 76 6 H9 82 . n^s] pregn.
= -\s>x npn nnDtt D 310; <, S> add Aa/ou = Dinn. This makes line too long,
and is gloss to make statement of harvest more complete, as Ho. 2 24 - o_
s indef., ace. to Ew., Ol., Ba., as proverbial comparison of the Psalmist s
personal joy in God with the harvest joy of others, cf. Is. 9 2 . Moll., Pe., think
PSALM V. 37
of the prosperous harvest of the enemy as contrasted with the joy in God of
the Psalmist. It is better to think of the former prosperity in harvest, and
that which they have been urged to pray for = 31B v. 7a . 9. flTOtfa] emph.
suggested by oV?B> "|S D" Nu. 6 2G , the other parts of formula used v. 76 (z/. 28 s }.
Jnir] adv. together: (i) of community of action 34* 55 15 -ji w 83 6 (?) IO2 23 ;
of parts of building I22 3 ; (2) at once, at one and the same time, joining both
vbs. in action of same persons, only here 4 9 in this sense, elsewhere (3) emph.
all together I4 3 ( = 53*) IQ 10 35 26 37 38 48 5 . "^pf?] Qal impf. I p. s. cohort,
resolution I will lie down or lay me down. ft?w, because of adv. coordinating
two vbs. must be i coord, and the form should be njir>N, as 3 6 . Coordination
may be expressed by repeating the subj. in English. ^HN] emph. pr. 2 m.
referring to rnm v. 8 " ( 76 ), therefore rnrp, unnecessary in this line and making it
too long, is a gloss. "^? s ] adv. apart, in solitariness, Nu. 23 9 Mi. 7 14 (both
with ptf), here emphasized by nap 1 ? in security n.m. with S prep., with 3U i< >
not elsw. ^, but Lv. 25 18 - 19 26 6 Ju. i8 7 I K. 5 5 Je. 32 37 49 3i Zp. 2 15 , c. 333>
Pr. 3 Is. 478 Ez. 28 26 34 25 - 28 388- n - 14 39 6 - * Zc. 14" Dt. 33 12 Ps. i6 9 Je. 236
33 16 ; S omitted with 3S" Dt. I2 10 i S. I2 11 with pp Dt. 33 28 Pr. i 33 . This
passage is prob. based on Dt. 33 28 , espec. as there it is in a land e>wni pi as
v. 8 . <| JJTF lp J Hiph. impf. 2 m. sf. i s. make to dwell as in Je. 32 37 .
PSALM V., 5 STR. 4 5 .
Ps. 5 is a prayer composed for public worship. The choir, at
morning sacrifice, prays Yahweh to hearken to the cry for help
(v. 2 " 4 ) ; for evil and wickedness of speech and action have no place
in His presence and are abhorrent to Him (v. 5 " 7 ). Standing in
the court and worshipping towards the temple, they pray for guid
ance (v. 8 " 9 ) ; because the adversaries have abundant wickedness
in mind, speech, and act, they plead that God would thrust
them forth from His people (v. 1(M1 ) ; and they intercede for bless
ing upon all who seek refuge in Him (v. 12 13 ) .
O GIVE ear to my words, Yahweh ; consider my murmuring;
hearken to the voice of my crying for help, my King, and my God;
For unto Thee I pray in the morning, Thou nearest my voice ;
In the morning I set in order (my prayer) for Thee and I keep watch (for Thee).
JTOR Thou art not a God taking delight in wickedness, evil cannot be Thy guest ;
Boasters cannot take their stand before Thine eyes ;
Thou dost hate all workers of trouble, speakers of a lie ;
Men of blood and deceit Thou abhorrest, Yahweh.
gUT as for me through the abundance of Thy kindness I enter Thy house ;
1 worship with the reverence that is due Thee, towards Thy holy temple.
Yahweh lead me in Thy righteousness because of those lying in wait for me;
Even before me Thy way : (before Thee are my ways).
38 PSALMS
there is no right in their mouth, in their heart is ruin ;
An open grave is their throat, with their tongue they flatter.
Declare them guilty, O (my) God, let them fall from their plans :
In the abundance of their wickedness thrust them out, for they rebelled against
Thee.
gUT let all that seek refuge in Thee, rejoice, forever shout for joy;
And let them exult in Thee, all that love Thy name ;
For Thou on Thy part blessest the righteous, Yahweh,
And Thou coverest them over with a great shield, with favour crownest them.
Ps. 5 was in Q as the 2d morning prayer, then in H and also in Q3&
as its 1st morning prayer (v. Intr. 27. 31. 33). There seems to be a designed
antithesis between the assignment of Ps. 4, an evening prayer m^JJS with
stringed instruments, and Ps. 5 a morning prayer m^njn ^N for fltite playing
(v. Intr. 39), probably because the former was regarded as more suited
to evening prayer, the preparation for sleep; and the latter to morning
prayer, the preparation for work. The antith. between the righteous and
the wicked differs much from that of Ps. I and implies a much earlier date.
The Ps. lacks the personal experience of Pss. 3-4, and is throughout that of
the congregation of righteous worshippers. The wicked are wicked men in
Israel itself. They are chiefly wicked in tongue : expressions are heaped up
for this, boasters, v., speakers of a lie, men of deceit, v. 7 , no right in their month,
an open grave their throat, with their tongue they flatter, v. 10 . Such do not
appear in Pree x. or Exil. Literature ; but in the peaceful times of Persian and
Greek dominion. They are also men, who in their mind plot ruin, v. 10 , and
have//a.r against the righteous, v. 11 , and they are also workers of trouble, v. 6 ,
men of blood, v. 7 ; they rebel against Yahweh, v. 11 . The righteous on the other
hand are those who observe morning prayer and sacrifice in the courts of the
temple, v. 4 - 8 , from which evil is excluded from being a guest, v. 5 ; they seek
refuge in Yahweh and love His name, v. 12 . The author may have been one
of the Levitical singers of the 2d temple. If so, his Ps. must have been com
posed earlier than those Levitical Pss. which appear in ISt and 2L It must
have been written in times of external peace and internal strife ; after the
second temple had been long built; and sacrifices were habitual in its courts
thus in the middle Persian period.
Str. I. 2. The choir, standing in the court of the temple, v. 8 ,
prays : O give ear to my words, Yahweh~\, those of this Ps., which
has as its complement, consider my murmuring], the faint utterance
which accompanies the words, and also has its petition. This
makes better parall. than EV " meditation." 3. The syn. clause
is O hearken to the voice of my crying for he!p~\. The righteous
need help as the next Str. shows ; and their words are a cry, aloud
with the voice to Yahweh for it. The complement of 1. 2 is syn.
PSALM V. 39
with Yahweh, who is here in the plea, my King and my God~], in
personal special relations to the righteous petitioners, and in the
double relation as King of the kingdom of Israel, and God of His
people. 4. The reason for hearing is given in the syn. couplet,
which is also syn. to the previous couplet. For unto Thee I pray
in the morning], at the appointed hour of sacrifice, when Yahweh
was accustomed to hear the voice of His worshippers in the litur
gical morning prayer at the morning sacrifice. I set in order\
arrange, supplying "my prayer" EV 8 - JPSV, " my case," Dr.,
" cause," Kirk, possibly of the parts of prayer with an allusion to
the parts of the sacrifice. and I keep watch~\, for God s manifes
tation of His acceptance of the prayer as it ascends to Him, with
the flame of the sacrifice of the altar.
Str. II. 5-7. The reason for the prayer for help is given in
four syn. lines. Those who occasion the cry for help are de
scribed as having wickedness and its complement evil, syn. with
which are boasters of the evil which they plan and do, workers of
trouble, with its complement, speakers of a lie ; and men of blood
and deceit. Wickedness and evil of speech are chiefly emphasized
in these boasters, characteristics of wickedness in postex. Israel ;
but wickedness of violent action is also involved in men of blood
and workers of trouble. God s attitude towards these men is graph
ically stated in the syn. clauses : Thou art not a God taking delight
in~\, but the very reverse, as is brought out in the complementary
statement, evil cannot be Thy guest~\, be welcome in the house, in
the courts of Yahweh, among His worshippers ; || stand before
Thine eyes ], in the choir of worshippers, standing before the
temple building; followed by the positive statement, Thou dost
hate; and the climax, abhor. This attitude of God towards those
against whom the choir of Israel cries for help, gives strong reason
for the assurance that He will give that help.
Str. III. 8. The choir returns to the direct petition of the first
Str. ; stating in a syn. couplet, parall. to the second couplet of the
first Str., the fact : I enter Thy house \ I worship towards Thy holy
temple^, indicating with sufficient clearness that the choir is in
the precincts of the temple, and prostrating themselves in the
court, looking towards the temple, the throne room of Yahweh s
abode. These clauses are qualified with the recognition of the
4O PSALMS
abundance of kindness of Yahvveh which permitted this entrance,
and a devout statement of the reverence with which the worship
was accompanied. 9. The second couplet is parallel with the
first couplet of Str. I., only the petition, " give ear, consider,
hearken," advances to, lead me, with its syn., even before me, and
the sphere of it, Thy righteousness \\ Thy way. Guidance in life is
needed because of those lying in wait, the insidious foes described
above in the previous Str. and again in the following. The last
clause omitted by MT., but suggested by Vrss., is the climax, be
fore Thee are my ways\ complementary of, Even before me 77iy
way,~\ even them, make them Thy way.]
Str. IV. 10-11 is syn. with the second Str. and is a stronger
representation of the attitude of God towards the wicked. There
are two couplets, making four syn. lines. The emphasis upon
wickedness of speech is still stronger ; There is no right in their
mouth~\, with its complement in their heart], that is in their
mind, ruin], the plan in their mind is to engulf the righteous
in ruins; cf. 52* and so || an open grave is their throat, with its
complement, with their tongue they flatter. There is yet in the
last line wickedness of action, / // the abundance of their wicked
ness, with its complement, for they rebelled against Thee. The
attitude of God towards them passes over, from their exclusion
from the temple worship, God s hatred and abhorrence of them,
in Str. II., to the stronger and more aggressive ; declare them
guilty, with its complement, let them fall from their plans], fail in
them, and the climax, thrust them out.
Str. V. 12-13 is a final intercession which is parall. with
Str. I. and III. ; but needs no subsequent Str. parall. with II.
and IV. ; for the wicked have been left behind, thrust out from
the community, as well as excluded from the temple. The choir
accordingly rises, from petition for help, to intercession for the
righteous. This is in two couplets, which again are syn. through
out. They are described as those that seek refuge in Thee], in
the temple worship || ; love Thy name], the holy name of Yahweh,
as connected with His holy temple. They are finally designated
as the righteous. These, in the syn. clauses; rejoice, with its
complement, forever shout for joy ; \ exult in Thee; three terms
for the liturgy of temple worship. The climax is reached in the
PSALM V. 41
more comprehensive blessest, and its specific double simile of
tender care and loving attention ; coverest them over with a great
shield^ so guarding from all evil and adversaries ; and its com
plement, with favour crownest them], as favoured guests rejoicing
at a feast in their honour, cf. 23*, io3 4 .
2. *nnx] pi. sf. i. p. emph. \ npx n.m. (i) utterance, word ig 4 , of men
esp. in prayer 5 2 141. tfl nns Dt. 32 1 Ps. I9 15 54 4 78* 138*, fig. day to day IQ 3 ;
of God, ^x nnx IO7 11 . (2) promise of God 77, command 68 12 . "uvxn]
Hiph. imv. cohort. \^J [frx] denom. fjs n.f. ear, only Hiph. (i) ^ zv? ear
to, of God s listening to prayer, c. ace. rei 5 2 I7 1 55* 86 6 I4O 7 I4I 1 , c. Sx
rei 39 13 I43 1 , c. ^ rei 54*; ^x pers. 772, Dt. I 45 , abs. Pss. 8o 2 84 9 . (2) per
ceive by ear, hear, abs. I35 17 , listen to; of men, abs. 49 2 , c. ty rei 78 1 .
npn] Qal imv. cohort. pa observe, mark, give heed to, c. ace. as Dt. 32" Pss.
5<D 22 94 7 - 8 , but only here in connection with prayer. f vrjn] j 2 39 4 #y
tmising, my murmuring, faint utterance, rather than meditation of EV 8 .
Kpavyrjs /MOV, JJ clamorem meum. The former is too weak, the latter too
strong. 3. na^|?n] Hiph. imv. cohort. \ [atfp] Hiph. hearken, SipS only
here ; but c. S pers. 55 3 , c. *?tpa 66 19 86 6 , c. Sx I42 7 , c. ace. I7 1 6i 2 , abs. with
:pTX io 17 , dub. OTX gloss), cf. I3O 2 . >jrc>] Piel inf. cstr. BDB., Ols. 182d , so
Du. ferity. tV [> ic; ] only Piel cry for help, abs. 5 3 i8 42 72 12 ug 147 Jb.
I9 7 24 12 29 12 30 28 35 9 36 13 Is. ^ La. 3 8 , Jon. 2 3 Hb. i 2 , so prob. 88 2 , c. Sx
pers. Pss. i8 7 22 25 28 2 (= 3i 23 ) 3O 3 88 14 Jb. 3O 20 38 41 . Ba. regards it as n.,
for usual inyvtr i8 7 , cf. Ko. n - *> 50 . \ v^xi . ^c] = 84 4 , D^nSx oSn 44 5
(@ v-iVxi). -frv t God as King of Israel, Dt" 33* Pss. io 16 29 10 488 6S 25 74 12
145! I49 2 , lODn -jSo 24"- 8 - 9 - 10 - 10 , universal king 47 3 - 7 - 8 95 3 98 6 99 4 Je. io 7 10 .
r|iSx~i3 emph. beginning a new line. t ^9~ i x] Hiph. impf. I sg. present,
t SVflnn c. Sx pray unto, elsw. 32 6 , c. nva intercede for 72 15 . 4. nin- J is
attached by Du. to previous clause, and properly, if original, but it is a
gloss making line too long. ^S ip ynirn 1(7.2 J belongs with previous clause to
complete pentameter. 1^3 ace. time in the morning, the hour of prayer, so
59 17 88 14 92 3 , the three hours of prayer 55 18 . It belongs with ^DPX and not
with peon. liyx] shortened form due to Makkeph, which, however, is an
erroneous combination. Separate words are needed for measure. \ "jny
(i) arrange, used Gn. 22 9 (E) for arranging wood of sacrifice, Ex. 4O 4 - 23 ,
(P) of shew bread, so here in fig. sense as most, or as Jb. 32 14 33 5 37 19
arrange, set forth, words in order; elsw. arrange lamp Ps. I32 17 , table 23 5 78 10 ,
set forth in order thoughts 4O 6 , a case 5O 21 . (2) c. *? resemble Sg 7 (|| nnn).
r;S] should be repeated with nsxx for the completion of the line. This is
necess. to get two tones after caesura, and gives better euphony. Moreover,
this prep, is required by the vb. nexx] Piel impf. i p. \ nsx Qal watch,
c. h 37 32 , c. a 66 7 . Piel c. ^x La. 4", c. a Mi. 7 7 , so c. S Ps. j-4. 5. This v. is
too long, a Makkeph should combine Sx xS, and if original -o also, npx if
original, is out of place separated from x"?. It is doubtless a prosaic gloss.
42 PSALMS
VN] n.m. archaic name of God as the Strong one (for use in ^ v. Intr. 36).
\ ppn] vb. adj. cstr. ace. of God only here, but of man 34 13 35 27 , pi. cstr. before
names 35-" 4O 15 = 70^ with sf. 1 1 i 2 . The vb. itself J used of God, c. with 2 pers.
l8- 22 <J 4I 1 -, rei. I47 1 1 , c. ace. rei. 37 - 8 4O 7 518.18.21 ll ^a I ^G ) a \\ j n mri g f
delight in, have pleasure in. For syn. ps~\ ^. v. 18 . J V^n] n.m. wickedness (i) in
violence and crime 141* Pr. I2 3 ; (2) of enemies Ps. I25 8 (but (5 SS. pen) ;
(3) in ethical sense j 5 io 16 458 84 11 (?), cf. Pr. 8 7 Jb. 348-10 358 EC. 72 V.
(For pen v. Ps. I 1 .) :nr] Qal impf. 3 sg. sf. 2 sg. defective for rn-ijp poten
tial mood, Ges. 107 C 86 ), Dr. 37 . J TU Qal (i) sojourn in land, c. 3 loci
I05 1 -- 23 , of Israel in Egypt and patriarchs in Canaan, cf. Gn. 26 3 (J); (2) fig.
be a guest of Yahweh, c. 3 loci, in His temple Pss. I5 1 6i 6 , c. ace. pers. fig. j 5 ,
cf. I2O 6 . \ 1.1 n.m. only in sense of sojourner, c a loci lip 19 , c. a> pers. 39 13 :
abs. || widow and orphan 94 146. >i] either adj. evil man @, 3, Hu., De.,
Ki., al. as io 16 || o>9?in v. 6 ; or n.m. evil \\ ytf.?, EV 8 ., Dr. most, in accord with com
plementary part of a pentameter. J jn] adj. : (i) bad, disagreeable, malignant
I44 10 (sword) ; fierce 78 49 (messenger of God). (2) unpleasant II2 7 Je.
49 23 (3) wit, wicked ethically, of pers. >n DIN Ps. I4O 2 , jn /i7 waw /0J5 jt>.
2i 80 Pr. n 21 I2 13 , thing \r> 3 jm n - > Ps. 5i 6 phr. of D. Dt. 4 25 -f ,c. 60 t.; of
deeds Pss. 55 16 64* 141*. \ jn n.m.: (i) /i/ distress, adversity^-, t jn ^
496 9418, cf. Am. 6 3 ; ;na m adversity Ps. io 6 , cf. I2i 7 I4O 12 . (2) /i7, injury,
wrong 7 5 4i 6 54 7 73 8 IO9 20 ; in 1 ? /or yi^rw 566 Je. 7 25 7 Is. 59 7 . (3) evil, in
ethical sense, Pss. 7 10 34 14 - 17 36 3 52 5 97 10 ioi 4 ng 101 , prob. also j 5 (others
adj. ;i7 man) ; ;ro I^D 34 16 37 27 Is. 59 15 Pr. 3 7 I3 19 14^ i6 6 - 17 Jb. i 1 - 8 2 3 2S 28 ,
cf. nyn Ps. 2i 12 . 6. ^rr ] Hithp. impf. 3 pi. potential v. 2*. a^SS in] ptc. pi.
\ [ sLin ] VD - Q a ^ be boastjul 75 5 , elsw. only ptc. boasters ^ 73 8 75 6 ; Piel S3.me
mng., c. s ; io 3 (?) and in good sense, c. 3 44 9 56 5 - n ; Hithp. make one s boast
c. 2 in bad sense 49 7 52* 97 7 , in good sense 34 3 IO5 8 , abs. 63 1>J 64" io6 5 . v. Intr.
35 for the use of vb. in the sense of praise. \ r\wy -ij^] before Thine eyes,
locally, in temple worship ; elsw. ideally of God i8 25 , of man 26 3 36 2 ioi 3 .
p.Nji: 1 ] Qal pf. 2 sg. emph. present ^/ sju 1 hate, cf. 1 1 5 where alone, elsw. in \f/ God
hates evil. But the idea is common in Prophets. The vb. is frequently used
of righteous men hating evil 26 6 3i 7 + io t. \f/. f p ^P"^] all workers of
trouble, Qal ptc. pi. cstr. nominal force phr. 6 9 I4 4 (= 53 6 without S D) 92 8 94*
ioi 9 (without *?3) 28 3 36" 59 3 64 8 94 16 I25 6 I4I 4 - 9 , elsw. Ho. 6 8 Is. 3i 2 Jb. 31*
348-2-2 p r> I0 r 2 1 15. Text is wrongly divided here, giving only first part of
pentameter. The second or complementary part is v. 7 . ara nan. The separa
tion, or else prosaic view of a copyist, occasioned the insertion of the vb.
iasr, which is inappropriate between sjir and a>?n. 7. } an nan] =58* Qal
ptc. pi. VC" " 1 ] s P eak Q al onl y inf - and P tc - cf - a ntitn - PDN "" J 5 2 elsw - 2g8
3i 19 5i 6 63 1 " 2 ioi 7 I09 2) ; v. for an. f Q^CT ^K] n. of relation coll., cf. 2 S.
1 6 7 - 8 , for usual fO S? ^3 those guilty of bloodshed Pss. 26 9 55" 59 3 I39 19 Pr.
29 10 , cf. Pss. 9 18 5 1 18 ! There should be no Makkeph after ITN, and possibly
we should rd. iriN as usual. t n ?"?oi] is also dependent on U^N, cf. Pss. 43 1
55 24 . Other uses of ncis deceit i& 17* 24* 34 1 * 352 36* 38 18 5 19 S^ 55 12
I09 2 . apnj Piel impf. 3 sg. nw subj. is an unnatural change of tense
PSALM V. 43
though in j$, . But 5 abominaberis has preserved the original 2j?nn 5 the
weak n having been omitted in other texts by txt. err. on acct. of the follow
ing P, which would then very easily be interp. as 3 pers. \ [-v/^v"] not i n
Qal, but Piel : abhor (i) in ritual sense, of God, Israel io6 40 ; (2) in ethical
sense, of God 5~, man iig 163 ; (3) in physical sense IO7 18 . Hiph. in ethical
sense 14^ = 53 2 make abominable, cause their evil deeds to be abhorred. 8. ^xi ]
emph. antith. 2. pers. v. 5 . f "PH ^] abundance of kindness as 69 14 io6 T (,U,
Aq. & to be preferred to f$ -p-ton) Ne. I3 2 2 , non :n io6 45 (?) La. 3 32 , cf.
t^Dn 31 86- 15 1038 based on EC. 34 6 Nu. I4 18 (J.) and later Ne. 9 17 Jo. 2 13
Jon. 4 2 . IP." 1 ?] ace. loci after NON Qal impf. I p. sg. present, / enter Thy
house for ordinary worship, so 66 13 , cf. entrance of processions 42 5 55 15 I22 1 ,
in other phr. see 23 6 . NO c. ace. loci seldom in \f/, elsw. yi 3 IO5- 3 , more
common with 2 or ^N (^6^). -"i.inn& N] Hithp. impf. I p. J -^( "ini?) on ty
Hithp. (i) do homage to a king c. S 45 12 72 11 ; (2) () bow down in worship
of God c. \J37 22 28 - 30 86 9 , c. X looking towards j* 1382, c. S 996- 9 I32 7 ;
() in the more general sense of worship, abs. 95 6 , c. *? 29 2 66 4 Q6 9 97 7 ;
(V) idolatrous worship, c. s 8i 10 io6 19 . ^vh% Syn] refers to the hall of the
temple into which priests only were admitted to worship with the holy incense,
as the place unto which worship was directed, jr* = 1382 Jon. 2 5 - 8 without
prep.; as place defiled by enemy Ps. 79 1 . "P 3 ^ ^P as source of blessing 65 5 .
tfip SDTI is used n 4 Mi. i 2 Hb. 2 20 in more general sense for the heavenly
temple in which God resides. Other uses of J ^DTI without Bhp are (i) palace
of king Ps. 45 16 , fig. of ivory boxes 45 9 , of well-shaped daughters I44 12 ; (2) of
the hall of the temple 27* 48 10 , of the heavenly temple i8 7 29 68 30 . \?x^]
obj. sf. Ges. 135 ( 4 > reverence due Thee, cf. 34 12 9O 11 in 10 ug 38 , v. 2^.
9- ^^l Q al imv - sf - J P- S< 1- t nnj Q al /<f^sq. ace. usually, God subj. Ex. I5 18
Ps. 77 21 , fig. 5 5 27 11 , c. ^ I39 24 , man subj. c. 137 6o n = ioS n , Hiph. /^^/, ^-wz^
ygu. 53. 72 I07 3o t esp> j n pat h o f blessing 23 3 3i 4 6i 3 67 5 , 73 24 , cf. 43 3 13910 I43 10 .
J npix n.f. righteousness : (i) in government of king 72 1 - 3 , of God, as attri
bute 33 5 36 7 7i 19 99 4 Je. 9 23 ; (2) righteousness, as ethically right Ps. io6 3 - 31 ,
cf, Gn. I5 6 ( JE) ; (3) as vindicated, justification, salvation (a*) of God ||
n:ra 24 6 , non 36 11 IO3 17 . S3 He guides, delivers, exalts His people j 9 3i 2 7i 2
89" H9 40 I43 L n , cf. 69 28 (denied to wicked). His saving righteousness 22 32
40 11 5I 16 7I 15. 16.24 9 g2 I45 7 > -^ y-p gglS^ ^ nnDJ? m3 II2 3.9 ) c f_ ngU2. (^ p^
the righteous acts (#) of God in vindication of right ic>3 6 ; (b) of man s moral
conduct ii 7 (jz verd} Is. 64 5 Je. 5i 10 . IJ??? 1 ?] prep, because of, referring to
enemies, oniv^ J 9 27 11 , amis 8 3 , a-a^N 6o 19 . ^^V^] Polel ptc. pi. sf. i p. sg.
D prefix elided BDB. Ges. 52 . J -^/ -\wy, always in same form 5 = 27 11 54 7
5^ 3 59 11 ; tx^puv 3 insidiatores, Dr. watchf^d foes = more strictly Hers in
wait for me. nr>n] Kt. nir;n Qr. Ges. 7 ( 2 ) Hiph. imv. t ^/nr; Qal be
smooth, straight, right, Piel esteem right U9 128 , t Hiph. make smooth, even only
here, elsw. look straight, only Pr. 4 25 . Vrss. differ @, Bar. Heb. tv&iribv aov TTJV
686v /JLOV, some codd. (5 tvuiri6v JJLOV, few 656^ (row, Aq. S, JJ, S, ^T agree with f.
It is prob. as the line is defective, that the difference represents two parts of
an original complete line o~n IMS ? p-n ^oS -^n. This gives us rhyme in
44 PSALMS
-ka and ~t. 10. -WB] t x t. err. for ^D I7 10 as @, 3; sg. improb. in the midst of
pis. -"U S 3J] Niph. ptc. fern, -y^p:) z*. 7 10 what is right, as Jb. 42 7 - 8 <S dX-rjdeia
3 rectum. 3?"?p] /AV inward part (@ Kapdia interprets, 3 interiora is
literal), as the seat of thought, and so local ace. antith. no 49!- (?) 62 6 64? (?)
94 19 I03 1 ; seat of 3^ 39* 55 6 log 22 , of nn 5I 12 , 3S 3np3 36 2 . min] pi. j n
n.f. in ^ always pi. of intensity, ruin into which one has fallen and been
engulfed, either as meditated j 10 52*, spoken 38 13 , or accomplished 55 12 57^, all
J9; elsw. of pestilence 9i 3 and of wicked throne 94 20 . Ps. 52 9 ir-in | error for
"uin <S, 2E and most moderns. f nine na.?.] There should be no Makkeph,
phr. elsw. Je. 5 16 (of quiver), J -\3p. n. /0w 88 6 - 12 , cf. 49 12 (Vrss. not ^).
f-P^ T] Hiph. impf. 3 pi. fuller form. J ^/ pSn Qal fo smooth, slippery, of
deceptive words 55 s22 . Hiph.yfo/ter with tongue j w Pr. 28 23 , abs. deal smoothly,
c. ^N Ps. 36 3 . 11. D r_Nn] a .X. Hiph. imv. sf. 3 pi. V 2 ^? Q al (0 commit
an offence, do a wrong ; (2) be or become giiilty, not in \f/ ; but (3) beheld giiilty,
bear punishment 34 22 - 23 . Hiph. declare guilty 5 11 . <t npivov aurouj, Aq. S
Kara.Kpi.vov avrovs, 3 condemna eos. D^nSs] is surprising in a petition of 3,
though sustained by @, 3 al. It is probable that the original was ""n^x.
TD -i 1 ??;] Qal impf. juss. pi. 3 m. either (i) fall from, as @, 3, DeW.,
Ew., Hi., Ba., as BS. I4 2 ^ Solomon 4 16 ; or (2) ///, /<rriV^, because of
by, as Pe., Che., Dr., Kirk, Du., which suits parall., so 2y 2 . on>nix> ?D]
should have two accents in measure, pi. sf. 3 pi. with prep. JD. f [ns^c]
n.f. only pi. counsels, plans jU 8i 18 Mi. 6 16 Ho. n 6 Je. y 24 Pr. i 81 22 20 .
an^?s#p 3^3] is attached by <5 to previous clause, but that destroys the
measure. (5, 3 Ka.Ta,juxta = 2 not so good as 2 f$. j > u ; n] n.m. trans
gression against God loy 17 , personified as evil spirit 36 2 , recognised by sinner
32 5 5 1 5 , God visits it 89 s3 , forgives 32 1 , removes IO3 12 , covers it over 65*,
blots it out 5 1 3 , remembers it not 25 7 , delivers from it 39 9 ; (2) guilt of
transgression j 11 I9 14 59*. ^cnnn] Hiph. imv. with full sounding sf. 3 pi.
for D_ above. J V niJ thrust out, banish, here the wicked, but 62 5 the good
man from his position. Hiph. be thrust out 1472. rja =nD~ r] should have
two accents for measure, no because of following monosyl. (5 adds nvpie
= 3 domine, but this is gloss making line too long. \ m:: vb. Qal be dis
obedient, rebellious, c. 3 Ho. I4 1 and here, elsw. c. ace. pers., also words of God
Ps. I05 28 abs. 78 8 . Hiph. shew disobedience, alw. towards God, abs. io6 7 - 48 ,
c. ace. 78 17 - 40 - 56 I06 33 IO7 11 , prob. also I39 20 (ace. 3, 2, Aq., not $).
12. i] adversative to previous Str. inDt"] Qal impf. 3 pi. juss. rv:ir vb.
Qal be glad, rejoice : \ in relation to God and sacred things : (a) abs. j 12 9 3 I4 7
(= 53 7 ) l69 34 8 35 27 4 812 6 7 6 6 4 69^ 90" 96" 97 1 - 8 1058 io7 42 1 19 74 ; (^) c. 3
rei velpers. 3i 8 32" 33" 40" (= 706) 63 12 64 11 66 6 85 7 97 12 IO4 84 ii8 24 I49 2 ;
in other relations v. BDB. ^3 <1 ? i n] Qal ptc. pi. cstr. with retracted accent,
v. 2 12 . iJ.J y] Piel impf. juss. J jn vb. Qal be jubilant, shout for joy :
only 35 27 , for which 4O 17 = 7O 5 substitute iriir. But Qal is 8 t. in Is. 2 - 8 . Piel
same mng. more intensive (i) abs. j 12 63 8 676 7i 28 90" 96 12 98 4 - 8 i32 9 - 16 - 16
I49 5 ; (2) c. 3 of theme 2O 6 33! 89 18 92 6 , c. ace. 5i 16 59 17 I45 7 , c. S 95 l ,
c. *?N 84 8 (?). Hiph. (i) same mng.: abs. 32", c. ? 8i 2 ; (2) cause to jubilate
PSALM VI. 45
65 9 . For nouns v. i? 1 . "iD^P "Hpni] is out of place, destroying the measure
of this line and making the construction difficult. It is needed in v. 136 to
complete the line and give an appropriate vb. to ru*. "ypn] Hiph. impf
2 p. juss. form appropriate to its present context; but it should correspond with
u-wpn v. 13 if transferred, and be pointed as indicative. % -JDD vb. Qal screen,
cover, c. h I4O 8 (?) usually c. hy in other Lit. Hiph. same c. hy, here, h 91*.
ixSjn J Qal impf. juss. as syn. verbs, f Y^ vb. exult c. 3 5 12 9 3 i S. 2 1 , abs.
Ps/25 2 68* Pr. nio 2 8 12 I C. i6 32 (= ihy Ps~96 12 ), cf. by 28 7 , oSj; Jb. 2o 18 , diff.
forms of same word, softened in later usage. qpur ^ns] ptc. pi. cstr. nominal
force 2HN. Phr. elsw. 69 3T H9 132 , cf. 9 11 6i 6 83 17 . (H has -rrdtves, which
represents an original *?3, needed for measure. J Love to God is post Deuter-
onomic3i 24 97 10 II6 1 145 20 , to house 26 8 , to salvation 40" yo 6 , to law ii9 47 + 10 *-,
Jerusalem 122. 13. nnx ^p] causal with emph. pro. There should be no
Makkeph : the two tones are needed for measure. (&, 3 attach mrv to second
clause, f^ to first; that suits the measure. pnx ^1^ ?] ^^ impf. 2 ms.,
general statement. This phr. is a.X., but cf. H5 13 " >;> 3. J ^ns (i) /m
Yahweh i6 7 26 12 342 638 103!- 2 - 20 - 21 - 22 - 22 104!- 35 i is 18 "/^ 1 - 2 135- 20 1452- 10 ,
D^ 3 962 ioo 4 I45 1 - 21 , Elohim 66 8 68 27 ; (2) Piel used of God abs. IO9 28 ,
c. ace. the king 45 3 , the people 29 11 67 2 - 7 - 8 icy 38 11512.12.18 I2 8& 1348 14718,
His inheritance 28 9 , house of Aaron II5 12 , vegetation 65 11 , provisions I32 15 - 15 ,
as well as those given above; (3) used of men, bless Ii8 26 I29 8 ; (4) con
gratulation io s (?) 49 19 62 5 , homage 72 15 . For Qal v. i 1 . njx?] belongs to
iD Op "|Dn v. v. 12 . \ njx is the large shield ; fan 3 4 , the smaller one, elsw. 35 2 91*.
t r^l II nj^ ( i ) T of the good will, favour of God, elsw. yf>- 8 5 1 20 69" 89 18
io6 4 Is. 49 8 ; (2) acceptance of persons offering sacrifice, pmS Ps. I9 15 as
Je. 6 20 Lv. 22 21 Is. 56 7 ; (3) of God s will Pss. 4O 9 IO3 21 1431, of man s desire
I45 16 - 19 as 2 C. I5 15 . -i3^K)j?n] Qal impf. 2 m. sf. 3 pi. f ["^^] VD surround,
elsw. only I S. 23 >26 . This is necessary according to arrangement of |$, but if
not connected with rm it is better to take it as \ [itop] vb. crown Pss. 8 6 65 12
IO3 4 , denom. of J mto^ crown 21*, and point as Piel i^tsjjjn. So @, J.
PSALM VI., 4 STR. 5 s .
Ps. 6 is a penitential prayer. The congregation prays
Yahweh not to chasten in anger ; but to heal the long-continued
languishing and dismay (v. 2 " 4 ") ; pleads that the peril of death
may cease, for there can be no ritual commemoration of Yahweh
in Sheol (v. 46 " 6 ) . The sufferings are indeed extreme : weariness,
nights of complaining, bursts of tears, and eye wasting because
of the adversaries (v. 7 " 8 ). But Yahweh has heard the prayer, and
the enemies must depart in shame (v. 9 * 11 ).
46 PSALMS
, do not in Thine anger rebuke iae :
Do not in Thy rage chasten me :
Be gracious to me, for /am languishing;
Heal me, for dismayed are my bones ;
Yea exceedingly dismayed is my soul.
gUT Thou, O Yahweh, how long (shall it continue)?
return, deliver my life;
Save me for the sake of Thy kindness ;
For in death there is no commemoration of Thee;
In Sheol who can give Thee (ritual) praise ?
(J7OR) I am weary with my groaning;
1 must complain every night on my bed;
I make dissolve with my tears my couch.
Wasteth away because of grief mine eye ;
Waxeth old because of all mine adversaries.
J^EPART, ye workers of trouble from me ;
For He hath heard the voice of my weeping,
Yahweh hath heard my supplication,
Yahweh accepteth my prayer ;
They will turn back, they will be put to shame in a moment.
Ps. 6 was in Q, its first penitential prayer. It was taken up into H and
(y. Intr. 2j, 31, 33), and appointed to be sung with the bass voice
rrrSj? to the accompaniment of stringed instruments mrjja (v. Intr.
39), both peculiarly appropriate to the musical expression of penitence.
The Ps. was composed for the congregation, and there is no trace in it of the
experience of an individual. It is doubtless the earliest of the seven peni
tential Pss. 6, 32, 38, 51, 102, 130, 143, and prior to the penitential prayers
Ezr. 9; Ne. 9; Dn. 9. The church appropriately assigns these Pss. to Ash
Wednesday. Ps. 6 is related to several other passages of OT. (i) v. 2 differs
from Ps. 38 2 only in that the latter omits \x in second clause, and substitutes
the late i*p for the earlier and simpler *]t<. Je. lo 21 has a similar thought,
and possibly was in the mind of the author. (2) v. 66 is similar to Is. 38 18
(aroa = orac, v. Intr. 25), where we have r^n SINS? sS ^ = < ^~rn < " ^p SiN;r 3
v. 66 ; but the measure shows that we must read ^\ Is. 38 is pentameter,
Ps. 6, trimeter, therefore changes were necessary. In || line of Ps. 6 131 is
used, and in the other half of line of Is. 38 18 S^n. The latter is the simpler and
probably the earlier usage. -nr in the sense of commemoration is only elsw.
Pss. 30 5 97 12 I02 13 in*. The thought is more natural and more appropriate
to the context of Is. 38 than to Ps. 6; it was essential there, but not so essen
tial here. The Ps. is therefore later. (3) v. 7a is identical with Je., which
latter is certainly original. (4) v. 8a is the same as Ps. 31 106 , except that p
takes the place of a. We may safely conclude that Ps. 6 was later than Je.
and Is. 38, but earlier than Pss. 31 and 38. The adversaries, who caused so
much grief to the congregation, were not wicked rulers of Israel or hostile
nations, but workers of trouble in Israel itself. They are not represented as a
class over against the o^pnx and O -pon (cf. Ps. i 3 ); but in a simpler and
PSALM VI. 47
more primitive way. They were probably the enemies of the congregation of
the Restoration, who were restoring the ritual worship in Jerusalem, in the
midst of great hostility on the part of their neighbours and also of the lower
grade of people, who did not cordially unite in their reform. The Ps. is one
of the choicest specimens of the use of assonance. The lines require but few
transpositions to have them all end in >_, except in the Str. II. v. 56 - 60 5 , which
purposely end in r\ for the expression of formal antithesis, and in the last
lines of Strs. III. and IV. v. 85 - llfl , where intentionally pi. >_ takes the place
of sing. >_ for the other four lines of these strs. Besides, there is assonance
in n_ in v. 76 - c > ^ 6 . Several trimeters were injured by later scribes by the
insertion of nirp for greater clearness of meaning, v. 3 **- 6 (not in @) 5a - 96 , and
by amplification, by insertion of SD v. 8a and IND v. lla . Only one line is too
short in f^, occasioned by the omission of "O after qS.
Str. I. 2. The congregation prays Yahweh in two syn. couplets ;
negatively, do not rebuke \ do not chasten, in thine anger \\ in thy
rage ; thus recognising that Yahweh had sufficient reason to be
angry with them and to be in rage against them ; and that their
sufferings were due to His rebuke and chastisement. 3. They
have now suffered sufficiently, and so, in a second syn. couplet,
also syn. to the first, they pray positively be gracious to me, more
specifically, heal me, the reason for which is their great need :
/ am languishing || / am dismayed. This latter is in the last line
limited to the bones, which does not imply physical injury ; but,
as in other Pss. of penitence and lamentation, the sympathy of
nerves and bones with the emotions and passions ; and so the
aching of the bodily frame in accord with the internal emotional
agony, which now is expressed in climax. 4a. yea exceedingly
dismayed is my soul.
Str. II. 46. The prayer becomes more intense. The first line
expostulates with Yahweh for the long continuance of the chastise
ment, with its suffering and peril. How long f] shall it yet
continue? This is followed by two syn. couplets, the second
synth. to the first, giving the reason for it. 5. In the first
couplet is the plea, O return] with favour, condensing the
thought of the previous line. The long continuance of suffering
seems to imply divine absence or inattention. Deliver \ save]
make the return effective by redemptive interposition. It is the
life of the congregation that is in peril by the continuance of this
chastisement, and the kindness of Yahweh which is strained by
48 PSALMS
it. 6. The motive proposed for this deliverance is, that if the
life of the community is destroyed, the commemoration of Yah-
weh || His praise, in the worship of the ritual, will be destroyed ;
and though the congregation may continue their existence in the
realm of Death and the cavern of Sheol, the abode of the dead,
they will be no longer a congregation worshipping Yahweh in the
ritual of the temple, as prescribed by Yahweh in His Law, and so
well pleasing to Him. The Sheol of the Hebrews corresponds
with Hades of the Greeks, the subterranean region whither all-
mankind go at death and live in a shadowy state of existence.
Str. III. 7. The congregation now intensifies the plea in five
syn. lines, describing their sad condition, which again subdivides
into an introductory line and two syn. couplets. The groaning
has continued so long, and has become so intense, that they are
weary, worn out with it. Every night on the bed, \\ the couch,
they must complain, and with such an intensity of grief, that tears
burst from the eyes in a flood, wet the couch, and cause it to
dissolve, as in a stream of rushing water. The figure seems extrav
agant to Western taste, but not to the Oriental. But it is still
more extravagant in MT. and Vrss. in the previous line : " make
my bed swim." This, by a change of vocalisation merely, gives
the more suitable mng. " must complain," as we have given it
above. 8. The eye wasteth away by this continual weeping,
because of grief ; and it waxeth old, becomes like the weakened,
enfeebled eye of an old man, with little power of vision, because
of all mine adversaries] whose actions cause such grief and such
bursts of tears.
Str. IV. 9-11. The congregation have not been overwhelmed
by their grief and the divine chastisement ; their prayer receives
its answer while they are making it. They express their confi
dence in a Str. of introverted parall. wherein the first and last
lines are syn., and find their reason in the intervening syn. triplet.
The reason is that Yahweh hath heard (repeated in emphasis) ||
acceptet)i\. That which he heard was the voice of my weeping ||
my supplication || my prayer. Therefore the congregation warns
the workers of trouble = adversaries, v. 86 : Depart from me ; and
expresses the assurance that they will turn back, they will be put
to shame, and that in a moment, instantly without delay. This
PSALM VI. 49
shaming of the enemies in the climax is in striking antith. to the
anxiety they have caused the congregation, v. 36 - 4a . A later editor,
wishing to emphasise this still more, inserts v. lla .
They shall be shamed, and they shall be dismayed exceedingly, all
mine enemies.
2. SN] with Hiph. juss. VD 1 ?" 1 " 1 * s usually attached to vb., here separated for
assonance in ^ so 1.2. J nr] vb. Hiph. (i) decide, judge 94 1} ; (2) convince,
convict^ 1 , (3) reprove, chide 5<D 8 105" ; (4) correct, rebuke 6 2 = 38* I4i 5
Jb. 5 17 I3 10 - 10 Pr. 3 12 . ^ncna SNi] has two beats. J ncn n.f. (i) venom, of
serpents 58^ ?) , as Dt. 32 24 - ^ of arrows I4O 4 ; (2) burning anger, rage, of
man 37 8 y6 n - n , of God d 2 38 2 59 14 yS 38 79 88 8 Sg 47 9O 7 io6 23 . nw] is a
gloss in both lines. In 3 & it is not in . 3. f^ 1 ? 01 *] a ^ aa "j = t l? ^^
Ne. 3 34 ; but better ptc. SScND with omitted as frequently in intensives when
with shewa. ^ ?? ")] Qal imv. J xsn vb. ^<?^/ from peril of death as 3O 3 4i 5
IO3 3 IO7 2) , more general mng. I47 3 . J o*".] n.f. &?* for bodily suffering as
22 is. is 3I n 32 3 34 -2i 35 io 3 gi 4 2 n 5i 10 I02 4 - 6 IO9 18 , for skeleton of the dead
53 6 I4i 7 . 4. nsr] adv. exceedingly 35 t. in ^. r>Ni] Kt. mxi Qr (& cri) dub.
PD iy] ( ?ws 7r6re, abs. /$07i> long (shall it be). J \~D adv. w/<?w 4 1 6 42 3
94 8 ioi 2 ii9 82 - 84 . TS-I; until -when, how long? sq. pf. 8o 5 , impf. 74! 82 2
94 3 , abs. 6 4 9O 13 94 3 . It is difficult to see with this interp. why |^ connects
with previous line. By connecting with subsequent context we get 2 str. of
5 1. each, which is evidently correct. We might read < rb~i^ nxi Qal impf. i
consec. J nrs vb. come Ps. 68 3 2 Dt. 33 21 , c. ny Mi. 4 8 and \nb n. I sf. my
death (y. v. 6 ) and render, And so it is come unto my death, I am at the point
of death, which admirably suits the context (Br. SHS 374 ). 5. nriv^] Qal.
imv. cohort. 3-itf as 7 8 8o 15 go 3 all of God. mrr] is a gloss as v. 305 . ^?Sn]
Piel imv. cohort. J V^ 1 " 1 Q a ^ ^ ; aze/ ^ n t i n A t> ut t Niph. be delivered
6o 7 = io8 7 Pr. II 8 - 9 Piel rescue, deliver sq. tri. /(/& 6 5 u6 8 , c. ace. p. i8 20
(=2 S. 22 20 ) 34 8 50 15 8i 8 9i 15 ii9 153 I 4 o 2 (Ps. f dub.). rgi] Jin the
sense of ///?, elsw. -j S^n 22 21 33 19 56", o to^D 89 49 ii6 4 , j mo 34 23 5519 71^,
cf. 49, -j ^^c ; 25 2l) 97 10 , : j trpa 35* 38 13 4O 15 54 5 63! 7O 3 86 14 ; other uses 76
3i 14 56 7 59 4 69 2 7i 10 72 13 - 14 74 19 78 50 II9 109 I24 4 - 6 . For raj with other
mngs. v. 3 3 io 3 i6 10 I7 9 22 30 ^DB. Br. JBL 1897 - 17 ". ^ipn ^.sS] = 44 27 v. ^.
6. rn32] 3 local, in the place or state of death. J mo n.m. (i) a^a^
as opp. life I3 4 33 19 49 18 56 14 68 21 73* 78 50 u6 8 - 15 ; (2) death by violence
7 14 i8 53 22 16 55 5 Ii6 3 , as penalty Ii8 18 ; f (3) state or place of death tf 49 15
Is. 28 15 - 18 38 18 Ho. I3 14 Hb. 2 5 Ct. 8 6 Pr. 5 5 7 27 ||. jnax Jb. 28 22 , D nptf
gates of death Pss. 9 14 IO7 18 Jb. 38". 1^^ n- f - &* underworld Dt. 3222
Is I4 9 Pr. I5 24 ; under mts. and sea Jb. 26 6 Jon. 2 3 , contrasted with height of
heaven Am. 9 2 Jb. n 8 Ps. I39 8 Is. 7 11 . Thither men descend at death
Gn. 37 3 5 (E) 4 2 38 442 9 -3i (j) 18.261 K. 2*- 9 Jb. 7 9 2ii 3 Is. i 4 u- p s . 88 4 ,
Korah and his associates by divine judgment Nu. i6 30 - 33 (J) cf. Ps. 55 16 . It
has a mouth Ps. I4i 7 and is a city with gates Is. 38 10 and has bars Jb. I7 16 ( ? >.
5O PSALMS
It is syn. with PUD Pr. 5* y 27 Ct. 8 G Ps. Sg* g . It is personified Is. 28 15 - 18 , as
insatiable monster 5 1 * Hb. 2 s Pr. i u 27 20 3O 1G , and has snares Ps. 18
(= 2 S 22), cf. Ii6 3 . It is dark and gloomy and from it there is no return
Jb. I7 13 (cf. v. 16 7 9 ); earthly distinctions cease there Jb. 3 17 ~ 19 2I 23 " 26 .
EC. 9 5 - 6 - 10 represent the dead as without work or knowledge or wisdom : but
these gloomy passages of Jb. and EC. are not to be taken too seriously, for
they do not correspond with the ordinary representation of other passages.
In postex. Lit. the condition of the righteous and the wicked is often dis
tinguished. The wicked, whether nations or individuals, descend to Sheol
Pss. 9 18 3i 18 (cf. Nu. I6 80 - 83 ); death acts as their shepherd, and they waste
away without power or honour Ps. 49 15> 15 . Sheol consumes them as drought-
water Jb. 24 19 . The righteous dread to go thither because there is no ritual
worship there Ps. 6 6 , cf. S8 6 Is. jS ls ; deliverance from Sheol is a blessing
Pss. 30* 86 13 Pr. 23 14 . In Ez. it is a place of reproach, the abode of uncircum-
cised 3ii5-i6.i7 ^ 2 21 - 27 . The righteous will not be abandoned to Sheol
Ps. i6 10 , cf. i; 15 , but will be ransomed from it 49, cf. 73- 3 - >25 Is. 57 1 - 2
Jb. I4 18 I7 13 . In latest Lit. there is a distinction in Sheol. It has depths
to which the wicked fools descend Pr. 9 18 . It is contrasted with jnax
Pr. I5 U . ~n3, rnw ; when || ^isu* are in the bad sense of a pit or place of the
lost v. 7* 6 which prepares the way for local distinction in later Judaism as re
flected in Lk. i6 19 " 31 . *wv is also used fig. of degradation in sin Is. 57 and of
place of exile for Israel Ho. I3 14 - 14 . n"?^] sf. obj. J ~\y n - m> (0 remembrance,
memory of person or people 1 12 6 blotted out by their destruction 9" 34!" IO9 15 ;
(2) commemoration of Vahweh in the ritual tf y gj l * IO2 13 in 4 I45 7 ;
(3) memorial by which one is remembered I35 3 . n r] who can, implying
neg. answer (v. 4 7 ). -]S rn s "] Hiph. impf. 3 m. rrv (z/. Intr. 39).
makes the line too long. It is an error of late style for earlier ^y of Is. 38 18 .
7. W; .? ] Q a l pf I P> f 3tate or condition Dr. n J yr c. 3 6" 69* Is. 43 2a
57 10 Je. 45 3 . T^N] n.f. sf. I p. J nrnx n.f. sighing, groaning, in distress,
physical or mental 6 7 31" 38 10 IO2 C . The line lacks a word. Du. rightly
prefixes "2, giving reason of foregoing. It was omitted because of previous "j\
n !" | i : N] Hiph. impf. I p. frequentative, \/ 1 " 1l ?r > v ^ f swtm t elsw. Is. 2$ u
Ez. 47 5 , so here (Q \ovffu), 3 natare faciam. This suits subsequent context, but
not the previous, or mention of time, and is indeed an extravagant metaphor.
It is more natural to take it as parallel with the next line. Therefore we
should point it nrru-N, Qal impf. cohort, rvir as 55 18 77* Jb. 23 2 . n ^^3a] *
every night, phr. a.X. dub., a later intensification by inserting ^2. Rd. J nh*73
as 42 77 7 88 2 go 11 ii9 55 I2i 6 I36 9 . ???] n.f. sf. my couch J n^p n.f. a.X. \f/
|| J v?y 6 7 41* I32 8 . np^N] Hiph. impf. freq., tr. to beginning of 1. in order to
assonance, of ^-r in _. f .102 vb. melt for usual DD2 Hiph. cause to melt,
dissolve elsw. of ice I47 18 , cause to vanish 39 12 , fig. 3^, intimidate Jos. I4 8 .
DD^ Hiph. only Dt. I 28 . It is possible that we should rd. here cohort. ^~*
|| nrrirN in order to assonance with nrr?, nrj-v. 8. f n;rc] vb. Qal pf. 3 f.
denom. c ; ? n.m. moth, as waster, consumer 39^; vb. elsw. 3I 10 - 11 . t D 2r]
n.m vexation, as (i) grief 6 s io u 3I 10 EC. I 18 2 s28 7 8 II 10 ; (2) as anger of
PSALM VII. 51
Yahweh Ps. Ss 5 , cf. Dt. 32 19 - 27 i K. I5 30 2i 22 2 K. 23 26 . J np^] vb. Qal pf. sf.
advance in years, grow old, as Jb. 2I 7 . ^T x ] Q a l P tc - ?! s ^ l P- t "^ y b.
be an adversary Nu. io 9 25 17 - 18 33 55 (all":?) Is. II 13 Ps. I2Q 1 - 2 Est. 3 10 8 1
9 10 - 24 ; ptc. sg., usually single person, but Ps. 7 5 prob. coll. ; pi. of God s
adversaries 8 3 74^ 23 , man s Ex. 23 22 (E) Am. 5 12 Pss. y 7 23 5 3i 12 42 11 ; c. Sa
io 5 69^ I43 12 ; so prob. here except that assonance in >_ is then abandoned.
9. v -n-iD] Qal imv. J mo vb. Qal (i) /rw < Ps. H9 102 , f jnc 34 15 37 27 Jb.
28 28 Pr. 3 7 I3 19 i6 6 - 7 , revolt Ps. H 3 Je. 5 23 Dt. n 16 17" ; (2) depart, c. p pers.
Ps. 6& H9 115 I39 19 ; (3) be removed, c. p pers. ioi 4 . Hiph. (i) remove, take
away, c. p i8 23 39 11 8i 7 1 19 ^ Ex. 8 4 - 27 (J) 23 25 (E) Is. 3 1 ; (2) put aside, reject,
Ps. 66 20 , cf. Is. 3i 2 . ?ix *ve] v. j. ^D is gloss, as 28 3 36 13 598 6 4 3 1256
I4i 4 - 9 unnecessary amplification. ^Sc] should be tr. to the end of the line
for assonance. mm] is a gloss, destroying the measure. "pa S^p ; ? pc ; ]
phr. a.X. but Sip >DC 18" 55 18 64 2 II9 149 v. ^4. + -on n.m. weeping 3O 6 IO2 10 .
10. v;nn 575 tt ; ] cf. nurn Sip ^ 28 2 - 3i 23 U6 1 . J^n.i n.f. sf. i p. alw. this
form Pss. 55 2 H9 17) . 11. iSna^ -lira;.] Qal impf. li O coordinate by simple
i with Niph. impf. Sna as 83 18 . For other uses of Sna v. v. 3 3 d . J ria vb. Qal
(i) feel shame 22 6 25 3 - 3 3i 18 3; 19 86 17 97 7 IO9 28 1196.46.78.80 I2
3i 2 (= yi 1 ) 18 25 2 , cf. 25 20 ; (2) be ashamed, put to shame 6 11 yi 13 , sq.
35* 69 7 Je. I4 3 22 22 Is. 4I 11 4 5 16 - 17 Ez. i6 52 36 32 Ezr. 9 (; , ncn Pss. 35 26 4O 15 708
7 1 24 Je. 15 Mi. 3 7 Jb. 6 20 , ;D Ps. I29 5 , Snaj 6^ 83 18 . Hiph. put to shame 148
II9 31 - 110 , enemies by defeat 44 8 53 6 . -ic aj iau -] impfs. without i coordinate
more emphatic. 1 is given, however, (. C"a preceded by aw a.X. It evi
dently has the mng. here of turn back in defeat, as 9 4 - 18 56 10 . y)~^] i.p.
J j?n n.m. moment of time 3O 6 , elsw. adv. ace. in a moment 6 11 , > J~\3 73 19 as
Nu. i6 21 = I7 10 . inserts o-<p68pa ISD as above. Du. thinks v. 10a a gloss as
variation of v. 96 . It suits the measure and assonance better than v. lla . The
Str. is just one line too long, and one of the lines must be thrown out. V. lla
is a pentameter and least suitable to the context.
PSALM VII., 2 STR. io 3 .
Ps. 7 is a prayer for deliverance from a personal enemy : (i) a
petition for salvation from his pursuer, with an imprecation of
death upon himself, if he had done the wrong charged against
him (v. 2 " 6 ); (2) expressing confidence that Yahweh was prepar
ing weapons against his pursuer, and that his mischief and
treachery would receive just retribution (v. 13 " 17 ), Subsequent
editors inserted a plea for the judgment of the nations in an
ultimate world judgment (v. 7 " 8 ), a judgment between the right
eous and wicked in Israel (v. 96 " 12 ), and a liturgical couplet of
praise (v. 18 ).
52 PSALMS
d, in Thee do I seek refuge;
Save me from him that pursues, and deliver me;
Lest, like a lion, he tear me,
While there be (none) to tear away and none to deliver.
My God, if I have done this,
If there be iniquity in my palms,
If I requited him that was at peace with me with evil;
Let him pursue me, and let him overtake me,
And let him tread to the earth my life,
And my honour let him lay in the dust.
JF not, He whets His sword,
Doth tread His bow and make it ready.
And doth prepare for him deadly weapons;
His arrows He maketh into fiery ones.
Lo ! he travaileth with iniquity,
And conceiveth mischief and bringeth (it) forth.
A pit he hath dug and dug out,
And he will fall into the hole he is making.
His mischief will return on his own head,
And upon his own pate his violence come down.
Ps. 7 was in Q, but only in its original form. In that form the historical
reference in the title "which he sang to Yahweh because of the words of
Cush, the Benjamite" has some propriety; although there is no mention
of such a person in the history of the times of David. This fact gives some
force to the correctness of a tradition only preserved here; for we know of
nothing in the Literature upon which it could be based. There is nothing
in the original form of the Ps. that prevents the composition by David under
some such circumstances, when he was pursued by Saul and his Ben
jamite warriors. The traditional circumstance may, however, have been an
editorial conjecture. This prayer appropriately follows Ps. 6 in Q. It was
not included in H or Q3&. Accordingly, no musical assignment was made.
@, U have -ncrc, implying its use in j;H (v. Intr. j/) instead of jvjs of $?
which was probably a txt. err. The word has not yet been explained (v. Intr.
34). There is a striking inconsistency between the plea for interposition
against an individual enemy in v. 2 - 6 - 13 - 17 and the judgment of nations v. 7 ~ 9a ,
and between the righteous and wicked in Israel v. 10 - 12 (v. Bi., Che.). This
can only be explained by the insertion of these latter as glosses, to give the
Ps. a more general reference for congregational use under later circumstances.
Moreover v. 2 - 6 - 13 ~ 17 are trimeters: v. 7 - 12 in the main at least pentameters.
Che. is mistaken in regarding v. 7 " 12 as homogeneous. There is a difference
between Yahweh s judgment of the nations v. 7 - 8 and Elohim s judgment of
the wicked in Israel v. 10 - 12 . The original Ps. is very early, possibly as early
as David; the Yahwistic gloss belongs to the Persian period, the Elohistic
gloss to the Greek period. Other minor glosses harmonized in a measure the
differences, and a liturgical addition made the Ps. more appropriate for use
PSALM VII. 53
Str. I. is composed of a trimeter tetrastich followed by two
trimeter tristichs. 2-3. The tetrastich has a synth. couplet stat
ing, My God, in Thee do I seek refuge } followed by the petition,
save me from him that pursues me and deliver me~\ . The poet
was pursued by a personal enemy, an individual ; and has sought
refuge in Yahweh for deliverance, possibly at the sanctuary itself.
A synth. couplet gives the reason for the plea, lest, like a lion, he
tear me}. The pursuer will tear him, as a lion his prey, unless his
God saves him. There is none (other) to tear him away, from
this lion, and none (else) to deliver him. The pursuer seems to
have some pretext for this pursuit : he charges the poet with viola
tion of covenant and personal injury. This the poet repudiates
before his God, in a syn. tristich of conditional clauses, followed
by a syn. tristich of imprecation upon himself if the condition
which he denies be true. 4-5a. If I have done this] the
specific thing charged against him by his pursuer ; if there be ini
quity in my palms } a phr. usually referring to the acceptance
of bribes : it can hardly be physical injury by the hands, for there
could be no dispute about that. if I requited him that was at
peace with me with evil} that is, one in a covenant of peace, a
friend who had a right to look for good treatment, involving there
fore treacherous breach of friendship and covenant, justly exciting
the penalty of pursuit and death. He recognises the rightfulness
of the pursuit if his statement be false. 6. Let him pursue me} as
he is doing, v 26 , and furthermore, let him overtake me}, do not save
me from him, v. 26 , and let him tread to the earth my life}, trample
me under foot and kill me as v. 3a , and my honour}, phr. for living
soul, life, let him lay in the dust}, throw down prostrate in the dust
of death, cf. v. 35 . A later editor, adapting the Str. for congrega
tional use, makes the pursuer pi. : "all that pursue me" v. 26 , inserts
"enemy " v. 60 , and makes a premature renouncement of treachery.
Nay, I used to rescue them that were my adversaries to no purpose (v. 56 ).
7-12 constitute a series of glosses separating the two Strs. of the
original Ps. They take a wider outlook than the rescue of an
individual from his personal enemy ; they contemplate the judg
ment of the nations, and of the wicked adversaries of the righteous
in Israel. There were probably three separate stages in these
54 PSALMS
glosses v. 7 " 8 , v. 9a , and v. 96 " 12 . 7-8 were probably three pentameters
in the original text. They are syn. lines of beauty and power
written by a real poet.
O arise, Yahweh, in Thine anger; lift Thyself up in outbursts of rage;
O rouse Thyself, Yahweh my God, to the judgment Thou hast commanded,
While the congregation of peoples assemble around Thee, on high O sit enthroned.
Yahweh is urged in a pressing appeal : O arise, Yahweh,^ lift
Thyself up \ O rouse Thyself, Yahweh my God \\ on high O sit
enthroned. } These were probably the original readings. (For
variations see textual notes.) It is an invocation of the congre
gation of Israel to their national God to intervene on their behalf;
to sit on His throne of judgment and convoke all parties to His
judgment seat. It is assumed that the decision will be in favour
of His people, in anger \ outbursts of rage} manifested in striking
ways. It is also affirmed that such a judgment has been already
commanded. The people of God were sure that it would eventually
take place, they are in such straits that they urge that it shall be
at once. WJiile the congregation of peoples assemble around
Thee}. It is a judgment of nations, gathered from all parts about
the divine throne for that purpose. This reflects an entirely
different situation from that of the original Ps., and a state of mind
represented in Pss. 96-100, cf. Jo. 3.
9 a, a trimeter line, Yahweh judgeth the peoples }, is entirely
apart from previous or subsequent context, stating a fact in the
midst of earnest entreaties for judgment. It is a marginal gloss.
9&-12 is a series of pentameters of a different type from the
original Ps. and also from v. 7 " 8 .
JUDGE me, Yahweh, according to my righteousness, according to the integrity
that is upon me.
O let the evil of the wicked come to an end, and establish the righteous.
A trier of hearts and reins is the righteous God.
My shield is upon God, a Saviour of the upright in mind.
God is a righteous judge, an El taking vengeance every day.
The antith. is now, not between the individual and his pursuer,
nor between Yahweh and the nations, but between the righteous
and the wicked in Israel itself; and so is of a much later date.
The judgment is not an ultimate one, but a daily testing and tak
ing vengeance ; and the divine name is Elohim and not Yahweh.
PSALM VII. 55
This gloss is not earlier than the Greek period (cf. Ps. i). The
author represents the righteous in Israel. The key word of the
five lines is righteousness, according to my righteousness v. 96 , the
righteous v. 10a , the righteous God v. 105 , the upright in mind v. 116 ,
righteous judge v. 12 ; cf. the syn. terms for judgment : judge me
v. 96 , establish v. 10a , in the sense of vindicate, cf. 99*; trier v. 105 ,
Saviour v. 11 , judge v. 12 . In the other parts of the lines according
to the integrity that is upon me v. 95 has as its antith., O let the evil
of the wicked come to an end v. 10a ; trier of hearts and reins has
as its antith. taking vengeance every day. My shield over me is
God}, protecting me from all enemies as 3 4 . J^ " upon God "
makes God the shield bearer of His people, a conception which
all EV. B shrink from, in their varied modes of paraphrase. It is
possible that the text of @ v. 12a is correct : strong and patient ; if
so, the pentameter line is complete without " El taking vengeance
every day," and that must be regarded as a minor gloss. But it
is better suited to the context than the additional words of (&, and
gives a better climax. Rather ( is a gloss.
Str. II. 13 sq. is an antistr. The condition of the imprecation
in the previous Str. is taken for granted as false, in the abrupt
if nof\ without vb. in the original, (" if it is not so, and it is not " ;
explained by gloss, if he, the pursuer, turn not). Yahweh be
comes the pursuer of the poet s pursuer. This is expressed in
four syn. trimeters in antith. with v. 2 " 3 , so ancient Vrss. EV. 8 and
most comm., but many moderns Che., Ba., Du., Ehr. make the
enemies of Str. I. the actor here also. 13-14. He whets His
sword} in behalf of the one who has sought refuge in Him v. 2a ;
He doth tread His bow and make it ready], to save from the pur
suer v. 26 ; He doth prepare for him deadly weapons }, to kill the lion
ready to tear his prey v. 3a ; His arrows He mak&th into fiery
ones}, in response to the apparent abandonment of Vi 3& . This
tetrastich is followed by two trimeter tristichs v. 15 " 16a v. 185 17 , bringing
out the true character of the pursuer and his ultimate ruin. 15-
16a. Lo! he travaileth with iniquity}, over against the false
charge against the poet v. 4a ; and conceiveth mischief and bringeth
it forth}, in antith. with v. 4& . A gloss gives an object "falsehood "
to the third vb., but that makes the line too long and mars the
effect of the single word, mischief, syn, with iniquity. The pursuer
56 PSALMS
is compared to a woman in childbirth : mischief is the babe which
is born. A pit he hath dug and dug out\, passing over from the
metaphor of childbirth to the metaphor of making a pit to ensnare
animals, common in i^. This is antith. to v. 5a ; instead of the
poet being the treacherous violator of covenant and friend
ship, the man, who pursues him with false charges, has tried to
take him like an animal in the covered pit. 166-17. The final
tristich is in antith. with the imprecation v. 6 ; the imprecation falls
on the pursuer and not on the pursued. He will fall into the hole
he is making] antith. with v. 6 * ; his mischief will return on his own
head] antith. with v. 66 ; and upon his own pate will his violence
come down] over against v. 6 *. And so, seeking refuge in God, the
poet sees God pursuing his pursuer, and bringing upon him the
retribution which he demanded for the wrong which he himself
had done.
18. A later editor added a liturgical gloss as a suitable close
of the Ps. in its final form after it had been generalised and
adapted for public worship.
I will praise Yahweh according to His righteousness
And I will make melody to the name of Elyon.
This liturgical couplet is a trimeter like the original Ps. It is syn.
/ will praise] in public praise || / will make melody. Yahweh is
the object of the first line, Elyon, the Most High, of the second
line. The second Yahweh has been inserted as gloss. The name]
of the second line is syn. with according to His righteousness of
the first.
2. f *&* nin>] 7 2 - * 13* iS 29 30* ? u 35 24 40* 104! loo, 26 Nu. 22 18 (JE) Dt. 4 8
i8" 26" Jos. 148- 9 2 S. 2 4 24 i K. 3 7 s 18 - (= 2 Ch. 2*) 8 28 (= 2 Ch. a* 9 ) 17^. 21
Je. 3 1 18 Hb. i 12 , thus phr. of D; elsw. Postex. I Ch. 2i 17 22 7 Ezr. y 28 9 5 Is. 25!
Dn. 9 4 - 20 Jon. 2 7 Zc. II* 13* I4 6 . The line is too long both here and in v. 4 ,
therefore nw is a gloss; so also Pss. iS 29 35 24 IO4 1 . ^p] s - is intensifica
tion, only 2 is original. ?- s ] Qal ptc. pi. sf. I s. ; pi. later interpretation for
an original sg. J VlT} v h- Qal: (i) pursue enemy in war i8 38 3i 16 35 3 - 6
7I 11 83 16 ; so here, for v. 8 - 6 favour reference to pursuit of warrior. (2) perse
cute 69 27 I09 16 11981.86.157. lei j^ 1438. (3) follow after, in good sense
34 16 38", in bad sense ng 150 . (4) follow after in order to benefit 23.
Pi. pursue ardently, possibly v. 6 , but prob. = I43 3 . ITV is a Massoretic
conceit prob. giving choice of HTV Qal or Tyy Pi., Ges. 63n , K6. L 16 .
ij^xrn] i coord. Hiph. imv. sf. I p. [Vt^j] not used in Qal, but Hiph. :
PSALM VII. 57
(l) snatch away words from mouth ng 43 ; (2) deliver from enemies and
troubles, c. ace. f 22 9 252 3i 3 4O 14 yo 2 yi 2 72 12 io6 43 lop 21 , c. jp i8 18 - 49 22 2 i
34 5. 18. 20 35 10 54 9 59 2. 3 fylb gl 9 IQ j6 I2 (^l^ l^ I44 7 , TD 3I 16 82 4 97! 144",
pp iS 1 (= 2 S. 22 1 ), abs. SVSD r* 7 s so 22 7i n Is. 5 29 42 22 Ho. 5" Mi. 5?;
(3) deliver from, c. p death 33 19 56 14 , Sheol 86 13 ; (4) deliver from sin and
guilt 39 9 5 1 16 79 9 H9 170 , Niph. pass, be delivered, abs. 33 16 , c. p 69 15 .
3. *pipr??] negative final clause, lest. J TVJ tear, rend, of wild beasts Gn. 37 33
44 28 (J) Ex. 22 12 (E), elsw. only in metaphor in Pss. 7 3 I7 12 22 14 of men com
pared to lions, and Ps. 5O 22 of God. J T."^] lion ? 3 io 9 I7 12 22 14 - 22 , cf. n
22 17 (?). I^DJ] me (v. j> 3 ). p?>] Qal ptc. Jpifl: (i) tear away from,
deliver, c. p I36 24 La. 5 8 , so here if after , /J.TJ &VTOS \vrpov^vo\j, we read
p-ib ps; so J5, Gr., We., Du., al.; but ^ interpreted as (2) tear in pieces, in
same sense as Pi. I K. ig 11 . 4. ^n>irw~DN] is Qal pf. I s. protasis conditional
clause continued in v. 45 - 5a with apod, v. 6 in juss. of imprecation. nxr] is
neuter, this thing, with nir;*, phr. a.X. \f/ t but Gn. 3 14 (J) 2O 5 - 6 45 19 (E).
r;~2N] conditional, implying neg. answer. J ty-j originally n. but in usage
subst. vb. is, are, was, etc., " not as a mere copula, but implying existence
with emphasis " B>B.; elsw. (i) affirmative, & ~\x 58 12 , f^" 1 T N I35 17 (pleon
astic). (2) interrogative tpn I4 2 = 53 3 without n 73 11 . J Si;;] n.m. injustice
antith. npnx 7^ 53 2 82 2 . 5. ^nSoa] Qal pf. i p. s. J ^DJ (i) c. ^ </<?d!/
bountifully with 13 n6 7 iig 17 142*, so prob. 57 2 as @. (2) c. ace. pers. et rei
requite ? 5 i8 21 ; elsw. c. h pers. 1378 Dt. 32, ^y Ps. IO3 10 Jo. 4 4 2 Ch. 2O 11 .
(3) wean a child, only ptc. Ps. I3i 2 - 2 Is. n 8 , jnScj elsw. Pr. 3i 12 , cf.
j?nn avj>n Ps. 54 7 . ^S^] Qal ptc. oStf denom. niSty peace, the <?w^ m
covenant of peace with me; but prob. error for ^p lW obj. sf. as oV?^ tt"N 4i 10
vnW 55 21 , DID^C 69 23 . ni SiN^] Pi. impf. cohort, i s., c. i consec. -y/fSn
(v. 6 s ). i consec. after three syn. lines with DN and before three syn. lines
of apodosis, suspicious, esp. as sense of vb. rescue is antith. to the protasis and
must be of the nature of a parenthesis. But such a parenthesis would not be
expressed by i consec., and has more of the nature of a gloss than the thought
of the poet, who seems to balance the three lines of apodosis over against the
three of protasis. Such a parenthesis would use ) coord, and perfect for
single act, or imperfect for frequentative; but then why cohort, form? Ges.,
De., Ba. think of a derivative mng. spoil, despoiled not known to Heb. elsw. exc.
in n. nx^n plunder 2 S. 2 21 Ju. I4 19 ; but found in Aram. S, T, Houb., Dy., Gr.,
Che., Du., rd. nxn Li x\ ^/f rh oppress Pss. $6 2 io6 42 . But this is not in accord with
other lines of protasis, where the one supposed to be injured is a friend and ally,
and not an adversary, still less an adversary who has not succeeded in accom
plishing anything. The line is not consistent with the context. It is really an
antith. gloss which anticipates the apodosis. The glossator means to say, he has
done the very reverse of injury to his friend : he has delivered habitually his
adversaries, while they have vainly and without result striven against him.
J on^] adv. in vain, without accomplishing anything, v. Ps. 25 3 2 S. I 22 Is. 55 11 .
6. ^N] is a gloss, v. j 8 . ^o?] me, as v. 3 rirn] i coord, with Hiph.
juss. 33. \ [J^] vb., not found in Qal. Hiph. overtake, c. ace. after *pi in
58 PSALMS
Ex. I5 9 , often J Pss. f i8 88 , fig. of battle 40 69 25 . DS-PI] i coord. Qal
juss. I D~i, elsw. 91 13 tread under foot. V!?^ 1 ?] </<?; /0 the earth 74? 89 40 , the
life I43 3 || "13> S 44 26 . ^n] n. pi. sf. I m. my life. \ 3\>n only, n.m. pi. abst.
life : (i) physical f 17" 2i 5 26 9 31" 34 18 63* 642 66 9 88* 103*, -n w ^ 2? 27*
I28 5 , Tia during life 49 19 63 6 IO4 33 1462 ; (2) as welfare, happiness 3O 6 1338,
^yi SN 42 9 (so also by emendation 42 84 8 ), n rtyn 27 1 , n "ppo 36 10 Pr. lo 11
13" 14" I6 22 , n nix Ps. i6 n Pr. 5 6 I5 24 . n^ar] *y honour, \ of seat of
honour. || u ; 2] ; as i6 9 io8 2 || a 1 ?, cf. 3O 18 c. nnr, 57 c. rnijr. ^?i s ] down to
the dust, of death, as 22 80 3O 10 , cf. Is. 26 19 ; or possibly of humiliation, as 44 28
II3 7 H9 26 , as Is. 47 1 Mi. 7 17 . 7. nc^p] Qal imv. cohort, v. j 8 . so rni> v . 7c ,
nail? v. 8 * Nt .;n] Niph. imv. cohort. N J J Niph. of God, lift oneself, elsw.
94 2 ; of gates personified 24 7 . nna>a] pi. cstr. obj. against adversaries.
\ r| ^aj overflow, usually of anger and only such in ^, and of divine anger,
rage, fury 78 49 85* go 9 - n ; pi. otitbursts of rage here, cf. Jb. 2I 30 , contr.
^as rvna? Jb. 4O 11 . rnij?] Qal imv. cohort. J -n;] vb. Qal r<?^ oneself to
action: of God ? r 44 2 * 59 5 ; of man 57 9 , as Ju. 5 12 ; harp and lyre Ps. 57 7 - 9
= io8 3 ; rage Ps. 78 s8 . Polel. rouse, incite to activity, subj. Yahweh So 8 .
Hiph. as Qal 35~ 8 , prob. also 73 20 . ^N] usually interpreted as prep. SN
JJ sf. I ad me, for me, but (5 /cupte 6 0e6s /ioy = ^ mrp as in v. 2a 3. ^N <
gives us needed word for pentameter and prob. occasioned the V-I^N " v. 2a 3a ,
where nin^ was not needed. 8. tiprori] Polel impf., might be juss., relating
to mm, || imvs. ; but is prob. circumstantial clause, while they assemble, v.
ij n . m^v] over, above it, sf., refers to the congregation, prob. gloss of interp.
J onr] n.m. height; poetic (i) on high, elevated place 75, cf. Jb. 39 18 ;
(2) elsw. ^ height of heaven io 6 i8 17 (= I44 7 ) 68 19 7I 19 73" 93* IO2 20 I48 1 ,
so here ; (3) without prep., The One on High, pred. of mm 56 s 92. ^avj ; ]
Qal imv. cohort., of God, implies His absence from His heavenly throne of
judgment. So |^, Vrss. and most, but this seems not to suit context.
Rd. with Ra., Dy., Oort, Gr., al. nau ; , vb. sit enthroned, which suits context
better, as 9 5 , and was prob. in original. 9. D^pp pm ">] is a gloss from
96 10 . The original Ps. thought of a controversy between friends. This
is generalized into a conflict of Israel with the nations. \ |n vb. Qal :
(i) act as judge, minister judgment, ^> 50* i35 14 = Dt. 32 88 , D^c> Pss. 7 9
96 W , D SNV p 9 , so the king 72 2 ; (2) execute judgment, vindicate in battle,
of God 54 8 , the king no 6 . This vb. is syn. with the more comprehensive
| Bsc* : (i) act as lawgiver, governor, and judge, in the most comprehensive
sense, of early date before Jehoshaphat established D V JD-% only of men
in ^, px )> 2 10 I48 11 ; (2) decide controversies, discriminating betw. per
sons, of God 7 12 9 6 82 1 . There is no reference to judgment by men in ^
(3) execute judgment; {a} discriminating, of man only 58 2 82 2 ; (3) vindi
cating, of God, c. ace. pers. io 18 26 1 43 1 58 12 . p^vs ? 9 35 24 , of man, c. ace.
72* 82 8 ; (c) condemning, punishing, of man log 31 I4I 6 (?), of God 5i 6 ;
(</) esp. of God s theophanic advent to judge 50 75 8 94 2 . Vb. c. ace. San 9 9
96 18 98 9 , V>N 82 8 96 18 gS 9 , O^DJ; 6f, on^^n 75 s . Niph. be judged g 2r> 37 s8 IO9 7 .
For BSB D v. i 5 . A series of pentameters begins here, all of which are glosses.
PSALM VII. 59
*p1S3] cf. iS 21 - 25 i; 1 ^* 35 27 37 6 and v. 42. ^y van?] phr. a.X. Jon n.m.
integrity f 25" 41 13 . t c. i^n Ps. 26 l - n Pr. lo 9 * 19! 2O 7 28 6 . f ^S on Pss.
78 ioi 2 Gn. 2O 5 - 6 (E) I K. 9*. 10. NJ~-\DJ;~| Qal impf. juss. with particle.
$ xj particle of entreaty or exhortation: (i) attached to imv. 8o 15 ii8 25 - 25
H9 108 , ironically 5O 22 , cf. Is. 47 12 Jb. 4O 10 ; (2) to impf. now I pray Thee Pss.
^zo ng2. 3. 4 II9 ?6 I22 8 I24 1 =I29 1 ; (3) with particles U5 2 ii6 14 - 18 .
t "103 vb. Qal: (i) come to an end, be no more ? 10 I2 2 77 9 ; (2) bring to an
end* complete 57 3 (?) I38 8 . It is a late word. In New Heb., Aram., and
Syriac, complete. Q\?ip. in] P^ r - a -^- For JT w - J" 5 3W"^ A n^Sp-i niaS |na]
is based on Je. II 20 , where, however, the order of nouns is reversed, and nS
is used for r^S which has been here assimilated in form to rft Sa. rVaS is
used elsw. only Is. 44 18 Ps. 125* and Pr. 4t., and is late. J n^Ss n.f. only pi. :
(i) physical organ, kidneys I39 13 ; (2) the reins, as seat of affections and
emotions i6 7 73 21 Je. I2 2 , and so obj. of divine scrutiny, alw. || 3 1 ? Pss. j 10
26 2 Je. II 20 I7 10 2O 12 . jra ptc. with nominal force J VD n:i ] examine,
scrutinise, test: (i) God subj. II 5 26 2 66 10 8i 8 I39 23 Je. 9 6 , eyelids of God
Ps. ii*, c. ace. n 1 ? I7 2 Je. I2 3 and rwSa ? 10 Je. ii 21 , cf. 2o 12 + ; (2) subj. man,
test, tempt, God Ps. 95 9 Mai. 3 10 - 15 . p-n? D riSx] late style, as v. 11 , cf. Je.
ii 20 p>T> og ur. IB did not use DTI^N in such phrases. 11. D^nVM Sv] cf. 62 8
that is resting upon God as shield-bearer. attaches p-nx to this v., and
renders ducaia ij fiorideid /xou, reading vyn for ^JC. But as Che. exclaims,
" Yahweh, his servant s shield-bearer ! " hy is as Ba., Dy., Gr. for ^hy expl.
as ^v instead of >S? ov^r w<?, covering me, cf. 3 4 . T^ ] P^ cstr - i "^ adj.:
(i) straight, of a way IO7 7 Je. 3i 9 ; (2) _///, upright, (a) of God Pss. 25 8 92 16 ,
His laws 19 ii9 137 , lan 33*; (V) of man 37 37 , TTJ n^ 37 14 ( aS) f Sa nt#i
7 ii 2 32 11 36 11 64 11 94 15 97", cf. I25 4 ; (3) as noun sg. coll., of men
Ii 7 (dub.), cf. Jos. io 13 , elsw. pi. of the upright among the people over
against the wicked, common in WL. and late Pss. 33 1 49 15 IO7 42 in 1 H2 2 - 4
I4O 14 ; (4) abstr. uprightness 1 1 1 8 , prob. error | for nty ({, &,1&, 3, Hi., Ba.
12. tD^r] Qal ptc. nominal force, see v. 9 ; adds Kal icrxf/o6s KO.I fMUif>69vfU>9 t
PBV. strong and patient, which makes a good pentameter. But this leaves
D"n~Sa3 DVi SN}, for which /xr; dpyrjv tTrdywv Kad Kd(TTijv rj^pav, which
would need still further enlargement to make another pentameter. SN, if
negative would require juss. and could not be with ptc. cyr SN a.X., but v.
ip for Sx. av i Qal ptc. nominal force, \ DJ?T, vb. be indignant, only here \f/, but
Zc. I 12 Is. 66 14 Mai. i 4 +. } c?r n.m., indignation, of God 38* 69 26 78 49 IO2 11 .
J O^ Saa every day, as 88 10 I45 2 . 13. mi" sS~DN] is suited to the gloss.
a-v^ was inserted as a seam. It is not suited to context of v. 2 - 6 in the original Ps.,
and it makes the line tetrameter instead of trimeter. xS ax is protasis antith.
to DX, cf. v. 4 5 , followed by apodosis. &nhf t ^~]^] Qal impf. c. s :nn emph.
in position. This phr. is a.X. f u^S vb. Qal: (i) hammer Gn.4 22 ; (2) whet
sword here, cf. i S. I3 20 , of eyes Jb. i6 9 . Pu. ptc. 52"*, sharpened razor, as
sim. of tongue. -\-\-\ intpfc] n. emph. p rpn tread the bow, the ancient method
of bending it with the foot instead of with the arm, 7^ n 2 37 14 , cf. Je. 5i 8
La. 2 4 , 3 12 Zc. 9 13 , cf. also yn-jm 588 (?) 64*. nn^a^] ) consec. Polel ]ia
60 PSALMS
impf. 3 m. sg. sf. 3 f., continuation of previous action. The pf. with i consec.
impf. instead of impf. of first clause was to emphasize over against the
repeated action of whetting a sword, the immediateness of the single act of
treading the bow and getting ready to shoot; both are graphic. 14. sSi]
emph. ^ sf. 3 sg. refers to enemy. nvpSr] o.X., but cf. Den -3 Gn. 495,
inns-3 -3 Ez. 9 1 . a^i] Qal ptc. pi. nominal force. J [,-vn] burn, hotly pur
sue > either mng. suitable here, cf. Ob. 18 , of Israel ravaging Eclom, Ps. io 2 , of
enemies as La. 4 19 . ^D;] Qal impf. freq. as in v. 13 of whetting of sword.
15. npn] Io, behold, of graphic description v. BZ>B. I K ^an*] Retracted
accent on acct. of monosyl. that follows, so -p^v. 156 v. 2 12 ; * both accents are
needed for measure. Vb. Pi. impf. 3 m., graphic description, f s an , elsw.
Ct. 8 6 - 6 , denom. San birth pangs, and so -writhe in travail. n-ni] i consec.
Qal perf. 3 m. carries on San\ J rnn conceive only here ^, but in fig. sense
also Is. 59* Jb. K 35 . | Spy n.m.: (i) trouble, of sorrow IO 14 25 18 if- 1 go 10 ;
(2) troitble, mischief, as done to others 7 17 94 20 140! ||. JIN 7^ io 7 5511;
(3) toil, labour, very late WL. Pss. 105" lo; 12 . J iptf n.m. in pause:
(i) falsehood, in testimony, doing one hurt, tr -ip 27 12 Ex. 2O 16 Dt. ig 18 .
r -on Pss. 52* 63 12 Mi. 6 12 J e . 9* 4 o 16 . f - notr Pss. 3i 19 i2o 2 Pr. io 18
I7 7 . f P Scs Ps. 1 19 Jb. 13*; (2) deceit, fraud, V o^ Pss. 35" 38 20 , cf. 6g 5
11978.86. (3) deception, what deceives, disappoints, and betrays 33 17
II9 .10*.118.1*.1M I44 8.11. (4) Ke% of speech - n general> , ate usage IQI7
109-, as WL. Here n^c 8 in unusual sense makes the line too long, and is
interpretative gloss. 16. \ -pa] emph. The early mngs. cistern, well,
dungeon are not in ^, but (i) pit, as dug out 7 16 4O 8 + ; (2) the Pit, in local
sense || Swr, not, however, another name for Sheol, but a distinct place in
Sheol, subsequent to Ez., Ez. 32 >23 La. 3 53 - &5 Is. I4 15 - 19 Pss. 30* 88 5 - 7 , -pa n-^>
28 1 I43 7 Is. 38 18 Ez. 26 20 32- 5 - 29 - 3 \so also Ez. 26 20 31!*- w 3 2 18 - 2* Pr."i 12
28 17 . innflnM] i consec. Qal impf. carrying on the action, still further con
tinued as result in *&\ ^;^] Q a l impf. i.p. rel. clause, rel. omitted, as
frequent in Poetry. J nni] n. : (i) sink, hole, pit, elsw. 9^ (?) 35? 94 is
-f 4 t. ; (2) /V/, of Sheol, syn. -na, subsequent to Ezr. i6 10 3O 10 49! 55 24 103*
+ lot. 17. >-J ; N^ av^J phr., elsw. i K. 2 s8 Ob. 15 ; Qal impf. of future
expectation. a-i;r in the sense of J requital, c. 3, elsw. c. Sy 35 18 (?), n;* 94 15 ,
S 54 7 (Kt.). JVJP] n. pate, top of head, as 68 22 . Jorn] n.m. -violence,
wrong, || ^v 7^, an 55 10 , nixj 736 interp. of ^n 72 14 , other uses ii 5 25 19 27 12
35 11 5 88 74 20 - tDjn J?^K violent man i8 49 (=cDrn C^N 2 S. 22") 140^
Pr. 3 81 I6 29 . o^D^n r>N Ps. I4O 2 - 6 men of violent deeds. 18. H^N] Hiph.
impf. || rnomi Pi. impf., both cohort, united by i coord, ncr denom. -VDT
w^f (z/. Intr. 31). nm>] is gl., makes line too long, and is not needed
withpj7 v (z/. Intr. 323.
PSALM VIII. 6 1
PSALM VIII., 2 STR. 8 3 + RF. 2 3 .
Ps. 8 is an evening hymn in two synth. trimeter octastichs,
contrasting the glory of man as creature with the glory of the
Creator. The Strs. are enclosed by identical trimeter couplets,
praising the name of Yahweh as widespread in all the earth
(v. 2a - 10 ). An initial prayer that Yahweh would set His splen
dour above the heavens, is followed by a contemplation of His
strength, in the speech of sucklings, overcoming His enemies;
and of the insignificance of man when compared with moon
and stars (v. 26 5 ). Man made lower than the gods is yet sover
eign of all creatures (v. 6 9 ).
yAHWEH, our Sovereign Lord,
How magnificent is Thy name in all the earth.
C\ SET Thy splendour above the heavens !
Out of the mouth of little children and sucklings
Thou dost establish strength, because of Thine adversaries,
To still the enemy and the avenger.
When I see the work of Thy fingers.
Moon and stars which Thou hast prepared;
What is man that Thou shouldst be mindful of him?
Or the son of mankind that Thou shouldst visit him?
Thou didst make him a little lower than the Elohim,
With glory and honour crowning him,
Making him to have dominion over the works of Thine hands ;
All things Thou didst put under his feet ;
Cattle small and large, all of them,
And also beasts of the field,
Birds, and fish of the sea,
Those that pass through the paths of the sea.
Y^HWEH, our Sovereign Lord,
How magnificent is Thy name in all the earth.
Ps. 8 was originally in IB, and then taken up into fft and J32&
(y. Intr. 27, 31, 33). In the latter it received the assignment S?
rnrai, probably to be sung to a well-known vintage song (y. Intr. ^9).
The linguistic evidence favours the Persian period WJIN " v. 2 - 10 , elsw.
only Ne. io 30 ; the glory of God o^Btfn hy v. 2 , cf. 576 12 (= io8 6 ) 83 19 +, all
late; Dpjnm 3MX v. 3 elsw. 44 17 , njx v. 8 a.X., for NJS. The relation of v. 6 - 9 to
Gn. i26-28 i s evident. DTI^N aSs2 Gn. I 27 and o^nSsD v. 6 must be interpreted
in the same way as referring to gods, that is God and angels, in accordance
with usage; cf. Pss. 86 8 gf I36 2 ; cf. v. 7 with Gn. I 28 . We can hardly sup
pose that Gn. I derived its conception from Ps. 8, for it is there part of the
62 PSALMS
larger conception, and is therefore original and Ps. 8 derivative. The mode
of creation is, however, different. Moon and stars are not created by com
mand, but by th-i fingers of God, v 4 . This is more like the mode of creation
in Gn. 2~- 19 ; and there seems to be a reference to the superiority of man in
speech of Gn. 2 19 - 2) , in the emphasis upon the speech of sucklings v 3 . This
free use of both of the poems of creation, originally in separate documents ot
the Hexateuch, but first compacted in the age of Ezra, is best explained by
the supposition that, when the Ps. was composed, the Pentateuch had already
been compacted in essentially its present form. The Ps. must therefore be
subsequent to Ezra. The Ps. is an evening hymn ; with no personal or his
toric references, but entirely general, adapted to the whole congregation of
Israel ; and therefore we may conclude that it was composed for the con
gregation, and for purposes of public worship. It is admirably suited for
this purpose, being symmetrical in structure, of two equal Strs., having an
introductory and concluding Rf. The Ps. was probably composed in time
of peace and prosperity, for the tone is peaceful and joyous.
Rf. 2a, b is a trimeter couplet, the first line however without the
last beat, in order to get a metrical pause before the utterance of
the supreme thought. This is the Rf. which also closes the Ps.
v 10 and so encloses it. Our Sovereign Lord ] pi. emph. Heb.,
not sufficiently expressed by "Lord" EV 8 . How magnificent}
the majesty of God in its wide extent, amplitude, /;/ all the earth"]
throughout its entire extent, cf. 76* 93*. " Excellent," EV 8 ., sug
gests ethical rather than physical extent ; " glorious," Dr., " ma
jestic," Kirk, are too general. Thy name~] summing up God s
manifestation of Himself as the object of commemoration and
praise.
St. I. is a trimeter octastich, composed of an introductory line of
petition, a synth. tristich, and a tetrastich of two syn. couplets, the
second synthetic to the first. 2c. O set~] so most easily the Heb.
cohort, imv. But a later scribe, wishing to connect with previous
lines, and overlooking their independence as the Rf., inserted the
relative, without venturing to change the form, and so has given
difficulty to interpreters from the most ancient times. Thy splen
dour} rich and brilliant display of majesty; "glory," EV 8 ., "maj
esty," Dr., JPSV. are too general. above the heavens] PBV.,
AV., as in all other passages ; " upon the heavens " RV., Dr.,
JPSV., Kirk., al., though grammatically correct, is not justified by
usage. The heavens are antith. to earth of the Rf. The poet
PSALM VIII. 6^
would say : "Thy name is widespread in all the earth, magnify it
still more, set it above the heavens in the splendour of its mani
festations." 3. Out of the mouth of little children} those just
able to speak, and in this respect, notwithstanding their weakness
especially as sucklings, superior to all other creatures, a con
ception based on the naming of the animals by Adam Gn. 2 19 ~ 20 .
Thou dost establish} emph. present. " Ordain " PBV., AV. in mod
ern usage is too strong and specific. Strength} over against the
enemies of God, sufficient to silence them if not destroy them.
The poet may have been thinking of the creative strength of God s
speech, of Gn. i, and so of the strength that God had established
in human speech even of little children as superior to physical
prowess. It is probable that he was thinking of the divine strength
as recognised and praised by children, in accord with the render
ing of (^. because of thine adversaries } RV., in accord with
Heb., and not " enemies," PBV., AV., which so translate two dif
ferent Heb. words. to still~} to silence their hostile speech by
the praise of children. 4. When I see the work of Thy fingers .]
The poet looks up to the heavens by night, above which he would
have the splendour of Yahweh set, and sees there the work of His
fingers. the moon and stars } sufficiently indicate, in the ab
sence of the sun, that it is night, and that the author is thinking
of the heavens. A prosaic copyist inserted heavens in the first
line, and so destroyed its measure. Moon and stars were created,
and put in their places in the heavens by the fingers of God.
Gn. 2 7 " 19 seems to underlie this conception of the mode of creation ;
only there man and animals were formed by the hand of God, as
a sculptor carves out images or as a potter moulds them into clay.
Here fingers are used with reference to moon and stars, and
the verb prepared suggests the builder of 24 2 6$ 7 up 90 Pr. 3 19 S 27 ,
the most frequent conception of the mode of creation, especially
in later poets; only the builder in this particular reference to
moon and stars is an artist executing the finest kind of work by
the artistic skill of his fingers. The " ordained " of EV 8 . is not
suited in modern usage (as it was in old English) to the concep
tion of the use of the fingers of God. 5. What is man. II The
son of mankind"} not any particular man, but the human kind,
man as a race. When compared with moon and stars created by
64 PSALMS
God and manifesting His splendour, what does mankind amount
to, that God should take any account of him ? that thou shouldst
be mindful of him. \ that thou shouldst visit him~\. These in
Heb. are final clauses, with subjunctive mood, and not to be
rendered with EV 9 . by the indicative mood as statements of
fact.
Str. II. is also a trimeter octastich, composed of an introduc
tory line as protasis, and an apod, consisting of a syn. distich,
and a synth. pentastich, all in one sentence. 6. When Thou
didst make him]. The Heb. Waw consec. does not admit of the
rendering as an independent clause, "Thou madest " PBV., or
causal, " for Thou hast made " AV., RV., or adv., " and yet "
JPSV. but requires either "and thou hast" Dr., going back to
the historic act of creation of moon and stars of v 4 , and carrying it
on into this new act of creation of man ; or else protasis of tem
poral clause as given above. a little lower than the Elohini]
referring to the creation of man in the image of Elohim Gn. i 27 ,
and the consultation of God with other Elohim, " Let us make "
Gn. i 26 . As the context is strictly monotheistic, and the whole
passage is so late in origin that polytheism is not to be thought of
in the mind of the poet, we must think of the Elohim as com
prehending God and angels, the latter being in their historic
origin, the ancient polytheistic gods, degraded to ministering ser
vants of the one God Yahweh. Therefore, they are not merely
"angels" Heb. 2 7 , PBV., AV., or "God" RV., JPSV. and most
moderns, or " divinity," as abstract Heng., Hu., Pe. ; but God and
angels, divine beings, gods. With glory and honour crowning
him ]. When man was created in the image of the Elohim , Gn.
i 28 " 27 , he was crowned with their glory and honour, at his inaugu
ration as sovereign of the creatures. The splendour of Yahweh
set above the heavens is reflected in His image, man, whom He
has crowned as His representative to rule over the earth. Making
him to have dominion] as crowned king of the animal and vege
table kingdom man has rule over them. Thou didst put under
his fee 7] a paraphrase of Gn. i 26 - 28 ; two different but syn. verbs
are used with essentially the same meaning. Over the works of
Thine hands \ all things ] on earth antith. moon and stars, the
work of Yahweh s fingers in heaven. These works are described
PSALM VIII. 65
by specimens, using syn. words to those of Gn. i 26 - 28 . those that
pass through} doubtless refers to the sea monsters of Gn. i 21 .
2. irans nirr] line shortened for metrical pause as i 1 . \ fnx n.m. lord
(1) master I2 5 IO5 21 , intensive pi. I23 2 ; (2) husband 45 12 , intensive pi.;
(3) king no 1 , pi. I36 3 ; (4) God JHN H4 7 , tP n * I nN 97 5 J os - 3 11 18 (J)
Zc. 4 M 6 6 Mi. 4 13 ; intensive pi. sovereign lord D^iNn >J~IN Ps. I36 3 = Dt. io 17 ,
irjiN I35 5 I47 5 Ne. 8 10 , WJIN nin> Ps. 2 - 10 Ne. io 30 . For ^rw w. Intr. 32.
J "^IN] adj. zt/zV(f spread, magnificent, majestic, of waters of sea 93* Ex. I5 10 ,
of kings Ps. I36 18 , of Yahweh ;6 5 93*, His name ? 10 ; of nobles i6 3 (f)
(as Ju. 5 13 - 25 Je. I4 3 25** Is. io 34 ), but better 4 vb. "HN. J nrH3] as
v. 10 I9 5 45 7 I05 7 . nn IITN] rel. c. Qal imv. cohort, y jnj, rel. defined by
THin. Bo. interprets as permissive " mayst thou set" Ki., Genebr., al. as infin.
cstr. for usual nn, as rn-j for ITV> Gn. 46 3 , " the setting of whose splendour"
3 qui posuisti, $b, &, 2, Hu., De., Pe., Gr., al., RV. This would imply nnnj,
Ammon, Koster, Oort, al., unless as Ba. these Vrss. interpreted thus an inf.
cstr. 6 rt ^TrripOtj suggested to Ew., Ri., al. run = pn, extend, stretch oitt; but
these vbs. do not exist in Heb., and this mng. does not correspond with (.
Schultens rd. mr\ n. = praise ; Michaelis, run Qal pf. = sonat, Dy. rnn = Pu.pf.
be praised; cf. Ju. 5 11 , so K6. IL W 595 = quod narratur. Buhl suggests the
familiar nsj, but this would be so difficult textually that it would be just as
easy to think of sir:, which corresponds exactly with <f. It is best to suppose
with Che. that -IB>N is gloss of a prosaic copyist who wished to connect with
previous line, not knowing that it was a Rf., and therefore should be as inde
pendent here as in v. 10 . Then the cohort, imv. is most appropriate at be
ginning of the Str. This also corresponds with the usage of D^cirrrSy,
which is alw. over, above the heavens 57 6 - 12 = io8 6 II3 4 , cf. 83 19 .
J -\in] n.m. vigour, splendour, majesty, (i) of king -nm "iin 2I 6 45* III 3 ;
(2) of God 8 2 I48 13 , "nni im 96 6 IO4 1 ; cf. I45 5 3. rno?] Pi. pf. 2 ms. God
subject, possibly aorist referring to creation of man ; but prob. pf. of general
truth. J np^ vb. Qal fo^lnd, of creation c. ace. earth 24? ; cf. yS 69 89 12 IO2 26
IO4 5 , cf. v. 8 sq. V, God s commands H9 152 ; Pi. establish 8 3 . J T;?] n.m.
strength, (i) material and physical 3O 8 62 8 68 34 yi 7 89 11 no 2 I5O 1 , iy Si.jp 6i 4
Ju. 9 51 Pr. i8 10 ; (2) personal, social, political, bestowed by Yahweh i S. 2 10
Pss. 29 11 68 36 84 6 86 1G I38 3 , Yahweh the strength of His people 8i 2 , for de
fence 28 7 - 8 46 2 59 10 - 18 84 6 89 18 , || nyv^ ii8 14 = Ex. i5 2 = Is. i2 2 , cf. I4O 8 ;
(3) strength of Yahweh as attribute 62 12 68 35 93 1 99*, as theme of praise 29 1
96 7 ( ri/Mj0 68 35 ((5 56av), so S3 (( alvov, F,3,S, 2, Bar. Heb., Mt. 2i 16 )
59 17 , in connection with sacred places 63 3 (|| IOD), cf. 96 6 , exerted against
enemies Ex. I5 13 Pss. 2i 2 - M 66 3 68 29 74 13 77 15 78 26 90" 105*, manifested in con
nection with the Ark 78 61 I32 8 Aq., S icpdros 8 3 . C Njm>\ D^npi 3;> ( ]
elsw. 44 17 . 3^N v. 3*. DjynD Hithp. ptc. nominal force, | opj vb. Qal
take vengeance, subj. God c. *?> 99 8 . Hithp. ptc. 8 3 44 17 , avenge oneself, of
men. 4. nx-jN v?] Temporal clause apod. v. 5 . T5 f] is a gloss; it makes
line too long, and is unnecessary for mng. Tn jjasM ^2!?] phr. a.X. nirpp
F
66 PSALMS
work of God in creation Pss. IO3 22 ic>4 13 24 - 31 I39 14 , of God s hands 8 7 19*
iO2 2ti 138*. T^ N] unnecessary gl., it makes line too long. "V^ -] fatty
written Polel pf. 2 m. i.p. fir. 5. ns] in antithesis to ns v>; cf. I44 3 (::^N).
J ertjM (i) coll. for mankind S 5 go 3 1448, antith. avV?* 73 5 , cf. IO3 15 IO4 15 - 15 ,
antith. Yahweh and Israel, mere man 9 20 21 io 18 56 2 66 12 ; (2) of individual
man 55 14 , pi. 26 9 55 24 59 3 76 6 H9 24 I39 19 . 1| D-JN-J^J J O^N n.m. (i) wa-
kind, coll. iy 4 22 7 36 7 49 13 - 21 56 12 s8 12 6o 13 68 19 73* 76" 78 82 7 94 10 - n IO4 14 - 23
I05 14 io8 18 115* n8 6 - 8 H9 134 I24 2 I35 8 - 18 I4O 2 I44 4 , oixn So n6 n , DIN Sj
39 e.i2 6410, also o-js j3 8 5 (= D-JN I44 3 ) 8o 18 I46 3 , usually 375* " ii 4 i2 2 - 9
I4 2 (= S3 3 ) 21 n 3Y 20 33 13 36 18 4*5* 57 5 58 2 (?) 66 6 89 48 go 3 1078- 15 - 21 - 31 11510
I45 12 , antith. c ;<i s na, elsw. 49 3 62 10 to a S; (2) individual man, only 32 a
846- 13 . *r] that, introducing final clauses with Qal impf. 2 s. c. sf. 3 m.
njnrrr, 1^170:7 in rhyme. J "or vb. remember, recall to mind\. (i) WM subj.
(a) past experience 42 I37 1 , cf. 77% neg. 137; (t>) doings of Yahweh 77 12
(Qr. Kt. Hiph. better) IO5 5 I43 6 , neg. 78" io6 7 , obj. clause with ^ 78 36 ,
style of D ; (2) remember persons log 16 ; (3) remember Yahweh, keep
Him in mind 42 7 63 7 77 4 , abs. 222*, name of Yahweh ii9 55 , His laws,
I03 18 H9 52 . II. God subj. (i) remember persons with kindness, neg.
88 6 , c. ace. 9" 74 2 io6 4 II5 12 , mankind 8 5 , c. s pers. 25 7 I36 23 ; (2) re
member the devotion of His servants, c. ace. 2O 4 I32 1 ; (3) His cove
nant I05 8 io6 45 in 6 H9 49 , His mercy 25 98 3 , His word IO5 42 , extenuating
circumstances 78 39 89 48 IO3 14 ; (4) sins 25 7 79 8 , reproach 74 18 - 22 Sg 51 , the day
of Jerusalem I37 7 . Niph. be remembered, c. "?N IO9 14 ; neg. = no longer
exist 83 5 . Hiph. (i) cause to be remembered, keep in remembrance, c. ace.
rei 45 18 ; (2) mention, c. a 2O 8 , c. ace. 87*, works of Jahweh 77 12 (?), His
righteousness 71 ; (3) make an Azkara, titles of, 38 1 7O 1 . n,->5 vb. Qal
(i) visit graciously 8 5 65 10 So 15 io6 4 ; (2) to search 178, punish 59 89 38 .
Hiph. (i) entrust, c. TO 3i 6 ; (2) appoint over, c. ^> log 6 . 6. i-i^cnrvi] i con-
sec. Pi. impf. 2 s. with sf. 3 s., introduces a new Str., and is a change of tense
and cannot carry on previous impfs., protasis of temporal clause with apod.
v 76 nnu , the intervening clauses being circumstantial. 3Ti L N::] (S, S, &, Heb.
2 7 AV. angels ; Aq., 2, 6, 3 God ; so most moderns. Hu., Pe. divinity, abst.,
but there is no usage to justify it. C^N n.m. pi., J as real pi.: (i) rulen
Ex. 2i 6 22 7 8 - 8 - 27 Ju. 5 8 Pss. 82 1 - 6 I38 1 ; (2) superhuman, divine beings, in
cluding God and angels. This is the most natural interp. of Gn. I 26 - 2 " with
I pi. vb., so here, cf. Jb. 38 7 , where the OT^N \n take part in the creation ;
(3) angels Ps. 97 7 = 2>nSs(n) ^ Jb. i 6 2 1 38* Gn. 6 2 - 4 (J) ; (4) gods Pss. 86 8
I36 2 , a cyn \iSN g6 Dt. 6 14 I3 8 , N SD Pss. 95 3 96 4 97 7 9 I35 6 . For use of a nSn
for God (y. Intr. 32). -nni 1^3] phr. a.X., cf. mn^ -tin 2i 6 of king.
J -var] n.m. (i) abundance, riches, 49 17 - 18 Gn. 3I 1 (J) Is. IO 3 +. (2) honour,
splendour, glory : of extern, conditional circumstances, (a} of man, at his crea
tion as crowned by God with -nrn 3 Ps. S 6 ; the king is given 3 (|| -nrn -tin)
2i 6 ; () of things: the restored holy land 84 12 ; (V) of God s glory in his
toric and ideal manifestations to the pious mind : Yahweh s name is a name
of glory 72 19 ; in the temple His glory is seen 26 8 63 3 ; it is a^ntf hy 113*;
PSALM VIII. 67
pn ^3 hy 57 6 - 12 = io8 5 ; in a thunderstorm He is -naan SN 29* ; His glory
is oSiyS IO4 31 ; great 138 ; the heavens declare *?N 3 I9 2 ; with refer, to the
divine reign 14^- 12 ; He is Tosn TjSn 24 7 - 8 - 9 - 10 . He will appear in glory
I02 17 ; His glcry will dwell in the land 8s 10 ; the earth will be filled with
it 72 19 ; it will be declared among the nations and all will see it 97 6 ; and
peoples and kings revere it IO2 16 . (3) honour: of position, 33 on II2 9 ; 3 npS
73 24 . (4) honour, reputation, of character : of man, antith. nsSs 4 3 (also 2 Ch.
26 18 EC. lo 1 Pr. 20 3 2i 21 25 27 ). (5) wy honour: poet, of seat of honour in
the inner man, the noblest part of man, || ITSJ f ; \\ ^ i6 9 io8 2 ; called upon
to IDT 3O 13 (rd. maa for "1123); m-ij? 57 9 . (6) honour, reverence, glory : as
due or ascribed to one: (a) of man : ||J?BP 62 8 ; (3) <?/ GW.- :jotf 3 79 9 ;
S 3 ]ru U5 1 ; inSnn 3 o^ 66 2 ; S rjn 3 am 29 1 96 7 j S iair 3 an> 29 2 g6 8 ;
iW 3 IB? 66 2 ; OMJ3 i"n33 "isD 96 3 ; inwSo 3 IDS I45 11 ; 1133 ncs 29 ;
33 -vSr <?^w// w&4 (ascription of) glory I49 5 . (7) glory : as object of
honour and reverence : my glory (the one I glorify) 3* ; D~n33 their glory
io6 20 ; for mias v. 45". J inn n.m. (i) ornament, enp n;v?a, priestly robes
as sacred ornaments no 3 (but rd. >-nn mountains, after (, S). (2) splen
dour: majesty conferred on man 8 s , king 2i 6 , cf. 45*- 6 ; but esp. of Yahweh
Himself 29* go 16 96 6 IO4 1 ill 3 I45 5 , His kingdom I45 12 . (3) honour, glory :
for saints of Yahweh I49 9 . irnewn] Pi. impf. 2 m. sf. 3 s. circumstantial.
7. -inV^pr] Hiph. impf. 2 m. sf. 3 s., prob. originally at end of line for rhyme,
and most proper for circumstantial clause. J S;rp vb. Qal, rule, have domin
ion, over: c. 3 of man I9 14 IO5 21 106", cf. ptc. on$. S^D IO5 2D ; of God 22 29
59 1 * 89 10 I03 19 ; abs. 66 7 . f Hiph. cause to rule, c. ace. pers., 3 rei 87 Jb.
25 2 Dn. II 39 . SD] emph. in position; abs. without article elsw. 74 3 145 16
comprehending all that context suggests. nnr] fully written Qal pf. 2 m.
n>^. 8. f n .j *] n.m./fcwfe, cf. D3 Nu. 32 2 * (JE), variation of jxx small cattle.
to 9^,] ^ r ^ ^^ ^ f as Dt. 7 13 28 4 - 18 - 61 Is. 30 24 Pr. 14*. aS:>] sum
ming up, "made more independent and emphatic by being placed . . . after
the word which it qualifies," BZ>B. Sa J with suffixes * 34 20 62* 67*- 6 82*
IO2 27 1O4 2 *- 27 i39 4 - 16 147*; 1^3 " referring to the mass of things or persons
meant," B>B. 29 9 53* (= San I4 3 ). Jan] and also 8* 7i 18 ;8 21 848
I48 12 . Mt msna] Jo. 2 22 , m{y niona Jo. i 20 , cf. I S. i7 44 . J ncna n.f.
(1) ^aj/, antith. man 36 7 104" I35 8 , as inferior to man 49 18 21 73 22 ;
(2) antith. wild beasts I48 10 , associated with field 8 8 , mountains 5O 10 , cf.
I07 38 ; (3) seldom wild beast 147. 9. o;p^ max] phr. a.X. takes place of
D Dtfn iiy Gn. i 26 to which it is assimilated. o:ct? is unnecessary here, and
makes line too long. naV] Qal ptc. -\3 ; vb. pass over, through : large body
of water, Is. 33 21 of ship; here of water animals. It is a poetic substitute for
n^D% Gn. 121-28. c f. LV. ii 46 (H) Ps. 69 s5 . :np: n^nnN] phr. a.X. J rns
n.m. //!*. (i) literal, of sea-animals S 9 , of sun I9 6 ; (2) fig.,/ai of life, for
tune I39 3 I42 4 , TI^D N 27 11 ; (3) fig., *Wtf c/ life 119, ways of Yahweh
215 10 , as norm for man 25 4 44 19 II9 15 , D"n nnx i6 u Pr. 2 19 5 6 I5 24 , path of
wickedness Pss. 17* 119101.104.128. c f t S y n< ^ 7 i a
68 PSALMS
PSALMS IX. AND X., 22 ALPHABETICAL STR. 4*.
Pss. 9 and 10 were originally one. The congregation thanks
Yahweh in temple worship for His wondrous works of deliverance
from the nations, and that He has become a high refuge to His
oppressed people (9 2 ^ 1(M1 ). They pray that He, who has in the
past lifted them from the gates of death, may be gracious and ter
rorise the nations now afflicting them (g 14 " 15 2 - 21 ). He seems to
stand afar off, while the nations are contending, and ignoring Him ;
and with craft are crushing His host with impunity (lo 1 " 11 ). They
plead that Yahweh, their everlasting king, will arise, destroy the
nations from the land, and do justice for the oppressed (io 12 ~ 18 ).
Later editors substitute for the original, detailed statements of a
more external and dogmatic kind : that Yahweh had given over
the nations to everlasting destruction (9 6 " 7 ), that He was the ever
lasting king, ruling in justice (9 s " 9 ), that the nations were caught
in their own pits and snares (9 1& ~ 17 ), and that they were doomed to
Sheol (9 18 ) ; but that Yahweh s people would not be forgotten (9 19 ) ;
and the congregation are invoked to praise their king enthroned in
Zion ( 9 12 - 13 ).
T WILL give thanks with all my mind unto Thee,
I will tell all Thy wondrous works,
I will be glad and I will exult in Thee,
I will make melody, Elyon unto Thy name.
T3ECAUSE mine enemies turned backward,
They stumble and they perish at Thy presence;
For Thou hast done judgment and right in my favour,
Thou didst sit on Thy throne judging righteously.
AND so Thou art become a high refuge for the oppressed,
A high refuge for times of dearth;
And they that know Thee trust in Thee ;
For Thou dost not forsake them that seek Thee.
"DE gracious to me, see my affliction ;
Thou that liftest me up from the gates of death ;
In order that I may tell Thy praise.
In the gates of the daughter of Zion may rejoice.
* These marks indicate that parts of the Ps. have been omitted. V. Comments
and notes.
PSALMS IX. AND X. 69
Y"AHWEH, let not (mere) men prevail;
Let the nations be judged before Thy face.
O appoint Terror for them
That the nations may know that they are (mere) men.
\y HY standest Thou in the distance,
Hidest in times of dearth ?
In their pride they hotly pursue the afflicted;
Let them be caught in that they have planned.
HP HE wicked doth contemn Yahweh :
"According to the height of His anger, He will not require,
There is no God," are his devices.
His ways are denied at all times.
(~\N high are Thine acts of judgment, at a distance from him;
As for his adversaries, he puffeth at them ;
He saith in his mind, " I shall not be moved,"
(He doth swear) " In all generations (I shall be) without evil."
UIS mouth is full of deceits,
Under his tongue is mischief ;
He sitteth down in the places of ambush of settlements,
In secret places he slayeth the innocent.
p^ IS eyes spy on Thy host,
He lieth in ambush in his secret place as a lion,
In his covert to seize the afflicted,
That he may seize hold of the afflicted, dragging him away,
(1LJ"E doth hunt) the oppressed with his net, and he sinks down,
And Thy host falls because of his great numbers ;
He doth say in his mind, " El hath forgotten,
He hath hidden His face, He doth not see."
Q ARISE, lift up Thy hand,
Forget not, El, the afflicted.
Wherefore doth the wicked contemn,
Say in his mind, " Thou dost not require it " ?
"THOU hast seen the trouble and grief,
Thou beholdest to requite with Thy hand ;
Upon Thee Thy host leaveth it,
Of the orphan Thou art the helper.
J3REAK the arm of the wicked,
Let his wickedness be sought out, let it not be found ;
O King, forever and ever,
Destroy the nations out of the land.
T HE desire of the afflicted Thou hast heard,
Thou settest Thy mind (upon them), Thou harkenest;
To judge the orphan and oppressed,
To terrify (mere) man from the land.
Pss. 9-10 were originally one as in <, U, 3. They were separated for
liturgical purposes as in f, and therefore Ps. 10 was left without title, and in
modern Protestant and Jewish Vrss. the Pss. are numbered one higher than
7O PSALMS
in the Oriental, Greek, and Roman Churches from Ps. 10 to Ps. 147 (z/. Intr.
42). The .T?D at the close of Ps. 9 is an additional evidence of the original
unity of the two Pss., for it indicates a place where a selection might close
(v. Intr. 41). The Ps. was in $3, then in H, and subsequently in B&
(v. Intr. 27, 31, 33), in which last it was appointed to be sung by male
sopranos, or falsettos (p 1 ? ninS;? [?;] v. Intr. 34). As Che. says, the Ps.
is " partly trimeters, partly tetrameters, indicating either the imperfect skill
of the psalmist in the management of his metre, or the interference of a
second writer with the original poem. The second hypothesis is the more
probable. Originally the poem was, no doubt, a perfect alphabetical psalm,
at least so far as relates to the consistency of the metre and the number of
stanzas." The nine strophes with N, 3, \ n, V, p, -\ u : , n are essentially
in their original form. Six others may be recovered from the present text,
(i) Str. > in the present text is 9 18 -^; but this is really composed of a trimeter
couplet, v. 18 , and a tetrameter couplet, v. 19 , and is a late addition. The
Str. is really v. 20 ~ 21 , disguised by the prefixing of ncip prematurely before io 12 ,
in order to make a suitable close for the Ps. (2) Str. j is disguised in $? in
the last clause of io 3 , but in @ it rightly begins v. 4 . (3) Str. c is disguised
in the midst of io 5 , its ono is at beginning of 1. 2 of v. 5 . (4) Str. D is also
disguised as second word of io 7 . n s x is vb., belonging to previous line.
(5) Str. y is disguised at beginning of 1. 3 of io 8 . (6) Str. x lacks the first
word, the first line being defective. It may be restored by conjecture as nx.
Three Strs. have been displaced by others which have been substituted for
them. It is possible to conjecture originals as underlying them ; but only by
entire reconstruction, and even then the form and substance of the thought is
different from the original. (i) The Str. j is a tetrameter with caesura,
evident in the midst of three of the lines, less evident but probable in the
other. (2) Str. a is also a tetrameter with caesuras. (3) Str. r is a trimeter ;
a call to praise, not suited to the context of the original Ps., but adapted
to later liturgical use, and using late liturgical terms. The remaining Strs. are
more difficult to find. Many efforts have been made to find them by recon
struction and conjecture. I have made several such efforts myself, accepting
them provisionally, only to finally abandon them as unsatisfactory, (i) The
Strs. with n and n have disappeared. In place of them is a trimeter tetrastich,
beginning with mrp in third person. But it uses terms of the royal Pss. pS 9 ,
96 10 - 13 , and these are statements, in liturgical language, of the general truth
of the divine dominion, cognate with the idea of the Ps., but in more objec
tive and less personal relations. (2) Str. 3 is missing. Possibly a relic of it
is present in io 3 , in the clause beginning S s n >3, but only one trimeter line
and two words of a second line are there; and it is out of place between S
and j. It is therefore more probable that the verse is a prosaic gloss.
(3) Str. D has disappeared entirely. We can only make it by a readjustment
of the lines about where it should come, and at the expense of other Strs. The
order of the Strs. is the usual one of the Heb. alphabet, except that r, x come
together as in La. 2, 3, 4, probably an older order. : and c are transposed.
PSALMS IX. AND X. ?I
This is pro"bat>iy an editorial change and not original. The historical situation
of the Ps. is indicated by internal evidence. The Temple worship was carried
on 9 2 ~ 15 . The people suffer from crafty and cruel enemies, who ignore and
contemn Yahweh. These are nations, 9 20 - 21 , io 16 , described by coll. y&~\
IO 2. 4. 13. 15 ? .^ 1JN g20. 2i } IO 18 } w h o invade the land and imperil its existence.
They are not the great conquering nations, but lesser ones, such as those
which troubled Jerusalem before the walls were built by Nehemiah ; Moabites,
Ammonites, Arabs, and Philistines, Ne. 2 10 , 4 7 , 6 1 . The glosses indicate a later
time of calm historical retrospect and confidence in Yahweh, the King en
throned in Zion; and therefore probably in the Greek period.
Str. K. 2-3. Each line begins with K and closes with kah.
The four lines are syn., using cohortatives, expressing resolutions
or determinations. / will give thanks || tell \ exult \ make
melody}, terms indicating in their usage public songs of praise.
Each vb. has syn. obj. unto Thee~\, so (, adding also the divine
name, Yahweh, which pf substitutes for it, and so destroys rhyme.
|| Thy wondrous works ], as context shows, of deliverance from
enemies, cf. Ex. 3 20 (J) Ju. 6 13 Pss. 26 7 78" +. || unto Thy name~],
cf. Pss. 6 1 9 66 4 68 5 . The qualifying ideas are with all my mind~\,
better than " heart," EV 8 ., which in modern usage rather suggests
affections, || all} intensifying wondrous works, || / will be glad~\
intensifying " exult." Elyon}, divine name, " Most High," EV 8 .,
intensifying Thy name.
Str. 2 has two syn. couplets. 4. The enemies are in subse
quent context, not private but public enemies, nations. Becausc~\
giving a reason for the praise of the previous Str. turned back
ward }, in retreat. The context indicates a historical reference
and not present experience or general truth. It is true stumble
and perish are impfs., but they give graphic description of past
events. They intensify the retreat as disastrous. At Thy pres
ence }, the presence and power of Yahweh brought about the
retreat; the whole credit of it is due to Him. 5. For}, causal
particle with pf., either syn. with v. 4 as second ground of praise,
emphasizing Yahweh s dealing with His people over against His
dealing with their enemies, or else reason of previous couplet,
possibly not distinguished in author s mind. The syn. words
judgment and right intensify the idea. The sf. is objective, and
can only be expressed by paraphrase: in my favour}, that is, of
72 PSALMS
the congregation speaking in its solidarity as an individual.
Thou hast done judgment \ judging righteously}, executed it on
the enemies. Thou didst sit on Thy throne}, in heaven, as
Pss. ii 4 45 7 47 9 89 15 93 2 gf, from which God executes judgment
on earth in favour of His people and against their enemies.
Str. 3 is a syn. tetrameter tetrastich, substituted for an original
trimeter, giving a more comprehensive and general statement, and
so differing from the personal experience expressed throughout
the original Ps.
Thou hast rebuked the nations. Thou hast destroyed the wicked ;
Their name Thou hast blotted out forever and ever.
As for the enemy, they have come to an end. The ruins are forever.
And cities Thou didst uproot, their memory is perished.
6. Thou hast rebuked the nations }. This was probably in the
original Str., but is now followed by a caesura and a comple
mentary phrase : Thou hast destroyed the wicked}, of two beats,
instead of one complementary word, as in the original Ps. Both
phrs. are further expositions of v. 4 . The term wicked is coll. for
nations, as 9 17 io 2 3 - 4 13 - 15 55 4 i3 9 19 Is. n 4 Hb. 3 13 pi. Pss. 9 . 18 3 8 y 10
ly 9 -}-. Their name Thou hast blotted o it f}, so utterly have they
been destroyed that their names are no longer known, save to the
antiquarian. The author was thinking probably of the nations
exterminated by Israel at the Exodus, as it is a phr. of D., Dt. 9"
29 19 2 K. I4 27 . 7. As for the enemy}, coll. for nations. The
position of noun and the article are emph., cf. pi. v. 4 . they have
come to an end}, so that they exist no longer as nations. The
caesura requires an independent clause. Their ruins are for
ever}, possibly their land, as Je. 7 s4 44^, but more probably cities,
as v. 76 and Je. 49", cities of Bosra; Ez. 26 20 , of Tyre ; Is. 6i 4 , of
Judah. There is no sufficient authority in usage for referring these
to enemies. And their cities }, the possessive here and above is not
expressed but implied in the context. Thou didst uproot}, only
here of cities, but of nations Dt. 29^ Je. i2 14 -f , fig. of tree or
plant. We might think of the use of cities for inhabitants.
Their memory is perished"}, syn. v. 66 , cf. Dt. i2 3 Is. 26 14 Ps. 4i 6 .
8-9. This Str. is a syn. trimeter tetrastich, generalising v. 5 , as
the previous Str. did v. 4 . It takes the place of Str. n of the original
Ps. The initial n might be gained by reading n;n " Lo," with Du.
PSALMS IX. AND X. 73
for the nan at close of previous line ; but this would make the
line too long, unless we reject Yahweh as a gloss. But in any
case we do not overcome the use of 3 sg. for 2 sg. of previous
Strs. and the generalisation and late liturgical phrasing.
Yahweh sitteth enthroned forever,
He hath set up His throne for judgment:
He judgeth the world in righteousness,
He governeth the peoples with equity.
8. He hath set up His throne}, phr. here of divine throne, cf. io3 19 ,
but 2 S. 7 13 of David s. He judgeth the world in righteousness}
= 98 ; || He governeth the peoples with equity} cf. 96 ; both im
plying a late comprehensive view of Yahweh, as sovereign of all
nations, and of the entire habitable world.
Str. 1 is a syn. trimeter tetrastich. 10. It has been changed
to 3d pers. and assimilated to previous Str., and Yahweh has been
inserted as gloss ; and so most Vrss. and commentators, " Yahweh
also will be," some ignoring the juss. form, others recognising it,
as Dr. "So may Yahweh be." But Du. after (g reads rightly
1 consec. ; but then better, if connected with original Strs. v. 2 " 5 - 14 ~ 15 ,
2d pers. : And so Thou art become~\ referring to historical experi
ence, as in previous Strs. A high refuge}, a high place of refuge,
cf. Pss. i8 3 46 8 12 48 4 59 10 - 17 6 2 3 - 7 94 22 i^.for the oppressed],
coll. referring to the congregation, as so oppressed by the
enemies as to be literally crushed, elsw. | io 18 74 21 Pr. 26 28 , in this
form, but cog. forms also io 10 34 5i 19 Is. 57 15 . for times of
dearth}, phr., elsw. io 1 , cf. Je. I4 1 (v. Z?DB), the exact mng.
uncertain. 11. They that know Thee, so originally, syn. them
that seek Thee.] "Thy name" has been substituted for sf. at
such an early date as to appear in all Vrss., but it makes the line
too long in its measure, and is in accord with later tendency to
interpose something between God Himself and His people, as
obj. of knowledge, cf. 9i 14 Is. 52 6 Je. 48 17 . Knowing Yahweh
Himself is an earlier idea, cf. Ex. 5 2 (J) Ho. 2 22 5* 8 2 Ps. 7 9 6 .
Str. 1 is composed of two trimeter couplets, and is a call to the
congregation, to the praise resolved upon in Str. K. It is the
same kind of a generalised explication of previous Str. as we have
seen in v. 6 " 8 , and probably came from the same later hand.
74 PSALMS
Make melody to Him who is enthroned in Zion,
Declare among the peoples His doings;
For He that requireth blood doth remember ;
He doth not forget the cry of the afflicted.
12. To Him who is enthroned in Ziori], in the Holy of Holies oi
temple, the throne room of the king of Israel, cf. Am. i 2 Mi. 4 2
Pss. y6 3 IO2 22 i35 21 i47 12 , added to the conception of throned in
heaven of v. 8 " 9 . Declare among the peoples His doings ], universal
proclamation of the interposition of Yahvveh in behalf of His
people. 13. For He that requireth blood~], as Ez. 33 6 , from
the enemies of His people as their avenger, based on the primi
tive conception of relationship of blood, and the obligation to
avenge blood.
Str. H is composed of two couplets, the former synth., the
latter syn. 14. Be gracious to me], intensified by see my afflic
tion}, the past experience of previous Strs. being the basis for
second part of Ps., which now, as Calv., becomes petition for
deliverance in present needs. Thou that It/test me up], past
experience renewed to enforce the plea. from the gates of
death ], cf. ioy 18 Is. 38 Jb. 38 17 , all referring to the abode of the
dead, conceived as a city with gates. The nation had been in peril
of death, and so of going down into Sheol the place of the dead ;
but Yahvveh hath lifted the nation up from that awful descent.
15. In order that }, final clause, expressing object of lifting
up to life. In the gates of the daughter of Zion], the gates of
Zion or Jerusalem, over against gates of Sheol. The daughter of
Zion is a personification of the people of Zion, cf. Is. i 8 io 32 Mi. i 13
Je. 4 3 Zc. 2 14 ; cf. daughter of Tyre Ps. 45 13 , daughter of Babylon
i 3 7 8 Is. 47 1 , daughter of Jerusalem Is. 37 22 Mi. 4 8 La. 2 13 - 15 . The
conception here is as Ps. 6 6 Is. 38 1S 20 that the public praise of Yah-
weh in His temple, or royal residence in Jerusalem, is something
unique, and of such special acceptance with Him, that it can be
had nowhere else, not in Sheol any more than outside the Holy
Land, or apart from the divine residence in Jerusalem.
Str. 13 is composed of two tetrameter couplets, and is the same
kind of substitution, and doubtless by the same editor, as Str. j.
The nations are sunk down in the pit that they made ;
In the net which they hid is their foot caught.
PSALMS IX. AND X. 75
Yahweh hath made Himself known, He hath executed judgment;
In the work of His hands the wicked are trapped.
16. The nations are sunk down in the pit]. This is probably
from the original Ps., where the pit referred to is the pit of Sheol
as usual subsequent to Ez., Pss. i6 10 30 49 55 24 103*, and so antith.
to the lifting up of the congregation of Israel from Sheol v. 14 .
But the editor, by the addition of that they made], refers it to a
pit dug by the nations into which they hoped Israel would fall,
cf. 7 16 ; syn. with in the net which they hid], cf. 10 31* 35 7 - 8 i4o 6 .
is their foot caught], the nations snare themselves instead of
Israel and receive retribution in kind. 17. Yahweh hath made
Himself known], reflex., cf. 48*, expl. hath executed judgment],
cf. v. 5 , so RV., Pe., Dr., Ba., Kirk., cf. JPSV. as emphatic inde
pendent classes ; better than AV., which explains the second
clause as dependent and so relative : " by the judgment which
He executeth," cf. PBV. after <8. In the work of His hands},
Yahweh s put forth in judgment, syn. with previous line of the
couplet ; and not those of the nation, hiding nets and digging pits,
of previous couplet, as EV 8 ., though sustained by Dr., Che., and
JPSV. are trapped], by Yahweh s hands, who lays traps for
them.
18-19. This Str. begins with \ but it is not the original Str. ,
which we find rather in v. 20 " 21 . It was inserted by an editor. It is
composed of a trimeter syn. couplet and a tetrameter syn. couplet.
The wicked shall turn back to Sheol,
All the nations that forget God.
For the poor shall not always be forgotten,
Nor the hope of the afflicted perish forever.
18. The wicked], pi. for sg., coll. above, v. 17 , but not, however, in-
dividuals, but syn. with all the nations. turn back to Sheol], antith.
v. 14 . The wicked nations turn back in defeat and slaughter. So
disastrous will be their fate that they will suffer national death
and so descend as nations to the abode of the dead. There is no
reference in this passage to the future destiny of individuals, cf.
Is. 2 6 14 - 19 Ez. 3 7 7 - 14 Ho. i3 14 (v. Br. MR 176 ^ 307 ) . That forget
God], here of nations, cf. Ps. 5o 22 of wicked Israelites ; (v. TO 4 - 11 ),
an ignoring of the presence of God and His interest in His
76 PSALMS
people. 19. For the poor \\ the afflicted shall not be forgotten},
by God, antith. to their enemies forgetting Him. Perish for
ever}, the hope of God s people will not perish, but will be realised
in renewed life in the Holy Land when the nations perish in death
and Sheol.
20-21. Str. is disguised by prefixing O arise to 9* in order
to make a suitable close for the Ps. before the Selah ; but it
destroys the measure. It is a trimeter tetrastich, having three
lines syn., the fourth synth. mere men, syn. nations }, cf. v. 21
io 18 56 2 66 12 all referring to enemies conceived, over against
Yahweh and His people, as mere men. The congregation plead
that the nations may know this at last, through the exposure of
their weakness. prevail }, be stronger than Israel, cf. 52 9 89", to
prevent which let them be judged, cf. v. 5 . before Thy face~\, the
divine face looking in wrath upon them. O appoint Terror}
Their defeat will be that of a panic-stricken army. Terror is
personified as an angel of vengeance appointed by God to drive
them on to their doom. <d, F, &, RC.Vrss. render " appoint a
lawgiver," with a slightly different text ; so Luther " einen Meister,"
which is usually interpreted in a bad sense, as tyrant, Genebr. ;
Antichrist, Aug., Cassiodorus ; but by some in a good sense, as
Christ, Theodoret, Euthymius ; as Yahweh Himself, Ba.
Str. h is composed of two trimeter distichs, the first syn., the
second synth. It expostulates with Yahweh for delay in inter
position, already suggested in previous Str. X. 1. Why standest
Thoii}, as looking on with indifference, ready, but slow to act.
in the distance}, phr. only here, stronger than the usual afar
off. Hidest }. The divine presence, not being manifest when
so greatly needed, seems to imply a deliberate hiding from His
people. in times of dearth"], resuming 9. 2. In pride~}, emph.
in position, to lay stress on this as a chief characteristic of the
enemies. hotly pursue}, cf. La. 4 19 , RV., ^DB., so essentially
Kirk., al. ; "persecute," PBV., AV., is too general; "set on fire,"
Dr., Ba., after Vrss., is too strong. Most think of the heat of
anxiety, but some of the heat of affliction. Let them be caught},
the wicked nations, in accordance with the expostulation of
previous context, so EV 8 ., JPSV., Ba., al. But (g, U render as
indicative, " they (the afflicted) are caught, taken," so Pe., Dr. ;
PSALMS IX. AND X. 77
" a further description of the wrongs of the poor," Kirk. that
they planned } . They planned to catch the afflicted ; but Yahweh
is entreated to catch them in their own crafty schemes.
X. 3. This syn. trimeter distich resembles the sentences of Heb.
Wisdom, as Du. suggests, and is a late gloss. Its original meaning
was obscured by an early copyist who by dittog. of suffix inserted
the conjunction waw, and so divided the sentence after the fourth
tone, making it into a prose sentence, difficult of explanation.
For the wicked doth boast about (his) covetousness,
The robber doth congratulate himself.
3. For the wicked, syn. the robber} so Pe. ; " covetous," EV S . is
too weak. If a gloss, then it is no longer the nations, but the in
dividual Jew, of the period of Heb. Wisdom. Doth boast about
his covetousness}, in a bad sense, as ii2 10 , Pr. 2i 25 ~ 26 , cf. Ps. 32*,
" desire" of EV. is too general. congratulate himself} as 49,
on his success in gaining what he coveted, cf. 36 2 " 3 .
Str. 3 was recognised by (&, which begins with pKD, but ob
scured by Jff, which attaches this vb. to previous line with Yahweh,
prob. in order to avoid a blasphemous expression, and get the
thought, "whom Yahweh abhorreth," PBV., AV. It is com
posed of a trimeter tetrastich, two syn. lines enclosing a syn.
couplet. 4. The wicked}^ sg. coll., refers to nations of orig
inal Ps. as v. 2 . doth contemn Yahweh} as shown in their
thoughts, words, and deeds, v. 4 " 11 , cf. v. 13 , where the same ex
pression is resumed in expostulation. According to the height of
His anger}. It is difficult to think of the wicked man s anger in
such a connection, and therefore most moderns think of loftiness
of nostrils (Hochndsigkeit, Ba.), or "face" J3DR., or "looks"
Dr.; as of eyes, ioi 5 , mind, Pr. i6 5 , disposition, EC. f but Du.
rightly explains of divine anger ; and so as included in the
thoughts of the wicked as well as the phr. : He will not require} .
Yahweh may be very angry, as His people claim ; but however
great or exalted He may be in anger, He will not interpose on
their behalf, He will not require satisfaction from their enemies.
There is no God} not a denial of the divine existence, but of
His presence and interposition. The PBV. " careth not for God,"
and AV. " will not seek after God," supply the object of vb. and
78 PSALMS
take the wicked as subj. after most ancients. his devices ] his
evil thoughts, that he is devising, his calculations, what he is
saying to himself, in self-flattery, syn. with his contemning.
5 a. are defiled~\ so (^, j&, U "His thoughts and counsels are un
clean," Aug. " He always acts badly," Genebr. This is well suited
to context though resting on a different interp. of the form from J^,
which may be read parturiunt as 3, Aq., or " strong," " sure," Pe.,
"stable" Dr., "firm" RV., "prosperous" JPSV. after , "His
plans succeed ; he is never harassed by the vicissitudes of for
tune," Kirk.
Str. fa is disguised by J^, which puts the first line as second, in
v. 5 ; and also in all texts by letting it follow Str. 3. This order
cannot be original, but is due to editorial transposition, and pos
sibly the insertion of the gloss v. 3 . It is composed of two trimeter
couplets, the one synth., the other syn. 5b. On high~\ in heaven,
cf. Q2 9 , where Yahweh is standing v. 1 , not yet interposing v. 12 .
at a distance from him~\, cf. v. 1 . Thine acts of judgment], they
are still with Yahweh, not yet executed on earth against the
wicked. As for his adversaries^ emph. in position. He puffeth
at them~\, possibly snorting, as gesture of contempt. 6. He saith
in his mind~], so v. 11 , cf. v. 4 , syn. he doth swear], interp. as perf.
vb. and not as noun, " cursing," as beginning of v. 7 , so disguising
Str. B and destroying its measure. I shall not be moved~], phr.
frequently used of the righteous i5 5 i6 8 2i 8 62^ ii2 6 ; pre
sumptuous words of the pious when in prosperity 3o 7 ; here
presumptuous words of the wicked enemies of God and His
people. This is intensified in syn. clause, in all generations with
out evil], so (, J. J^ has another reading with relative, which
is disregarded in PBV., RV., Pe., Kirk., but given in AV. as
causal " for," by Dr. " I who." Both these are interpretations
and were not original.
Str. , disguised in ancient texts, is composed of a tetrameter
syn. couplet, and a syn. trimeter couplet, the former stating what
seems to be a general truth in a proverbial form ; the latter speci
fying action of the enemies against innocent Israel. The former
is therefore a substitution of the editor for the original couplet,
which doubtless began with the same word, and set forth the craft
and deceit of the enemy, but hardly in this form and in this gen-
PSALMS IX. AND X. 79
eral way. 7. His mouth is full of deceits \ mischief], so in the
original, expressing the craft of the enemy. and oppression
|| trouble~\ were added by later editor to indicate the actual in
jury that they had done to the people of God. Under his
tongue], secreted as Aug., and ready to spring forth ; and not as
Che., Dr., Kirk, after Jb. 2O 12 , as a delicious morsel, which suits
the context of that passage, but not of this. 8. In places of am
bush}, as Jos. 8 9 Ju. p 35 2 Ch. i3 13 , enemies lying in wait to sur
prise, syn. in secret places], where they remain in secret until the
time for attack. of settlements }, that is near settlements, whether
of tents, Gn. 25 16 (P), or houses, Lv. 25 31 , referring to the un-
walled villages exposed to sudden attacks of treacherous foes.
slayeth~], his object is murder as well as robbery. the innocent],
those who have done them no wrong, who were not at war with
them.
Str. ^ is disguised by the ancient texts, because its first line is
in the middle of the verse. It follows B as in La. 2, 3, 4, an
older order of the alphabet. It is composed of a trimeter tetra
stich of stair-like parall. 9. His eyes spy}, cf. $6 7 , carrying on
the thought of previous verse. Thy host}, as v. 10 - 14 , the people
of Yahweh regarded as a host or army, however small, when com
pared with the enemy. He lieth in ambush], vb. for noun of
v. 8a , in his secret place], sing, for pi. of v. 86 , article for possessive,
thus taking up both previous words of that verse, in order to stair-
like advance in thought. This is made still more definite by un
necessary insertions of later editor. as a lion}, frequent simile
for enemies, see 7 3 iy 12 22 14 , and accordingly, in his covert }, cf.
y6 3 Jb. 38 40 . to seize], by the paws of the lion. dragging him
away], as a lion does his prey to his den. $% attaches in his net
to this vb. and is followed by most versions and interpreters, thus
adding the simile of the hunter to that of the lion, and so losing
the force of the stair-like parall., graphically describing the lion s
mode of dealing with his prey. @, U attach it to subsequent v.,
where it is needed for measure.
Str. X lacks initial word with X in ancient texts. If with (H,
"in his net " goes with this Str., we may supply the cognate vb. iat
" hunt." The Str. then is composed of two syn. trimeter couplets
resembling v. 6 - 6 . In the first, the simile of the hunter takes the place
80 PSALMS
of the lion of the previous Str. 10. The oppressed^ as 9 M io 13 ,
the Kt. here which is better sustained by usage and context than
vb. of Qr., which is variously rendered " he falleth down " PBV.,
"croucheth," AV., RV., (of lion) without justification from usage
of vb. ; better " is crushed," JPSV., Pe., Kirk. But Qal is not used
elsewhere, and so is improbable here. and he sinks down], cf.
35 14 3^ 7 IO 7 39 > tna t ^ overpowered, because of his great numbers ],
in accordance with usage referring to great numbers of the enemy,
rather than their strength and prowess, " his captains," PBV., " his
strong ones," AV., RV., Dr., i.e. ruffians, Kirk. ; or with reference
to the claws of lion, as Ew., De., Che., Ba., DB., as if this carried
on the simile of previous Str. 11. The enemies now say, to them
selves as in v. 6 "- 136 , * El hath forgotten}, cf. v. 13 19 . He hath hidden
His face~}, cf. the expostulation of v. 1 , where the congregation
make a similar statement and complaint ; and therefore He doth
not see~\, cf. 9". And so the enemy afflict His people with im
punity.
Str. p is preserved in its original form. It is an expostulation
renewing v. 1 , and taking up the most important terms in the inter
vening Strs. It is composed of two trimeter syn. couplets.
12. lift up Thy hand~\, in order to interpose and smite the enemy
with it. Forget not El~\, plea over against the word of the
enemies, v. n . On account of this exact antith., as well as the
requirement of measure, El belongs in this line and not in
previous one, though so given in all ancient texts, cf. 9 13 .
13. Wherefore doth the wicked contemn ?~\ taking up the state
ment of the fact v. 4a , and also the words of the wicked to them
selves, Thou wilt not require }, already given in third person v. 46 .
Str. *| is composed of two syn. trimeter couplets. 14. Thou
hast seen, \\ Thou beholdest}, an appeal to the divine knowledge
over against the words of the wicked, v. 11 the trouble and grief ^\
that caused Yahweh s host by the crafty enemies described above.
To requite with Thy hand~\, antith. with v. 13 . Upon Thee~],
emph. in position, implying reliance on their God only. Thy
host} as v.^ 10 , leaveth it~\, that is in trust that God will attend
to it, strengthened by past experience. Of the orphan}, emph. ;
the nation is conceived as fatherless, without a ruler of their own,
dependent upon the caprice of governors appointed by the world
PSALMS IX. AND X. 8 1
power Persia, cf. La. 5 3 . Thou art the helper}, cf. 37* 46 6
io 9 26 .
Str. & is composed of a trimeter tetrastich with introverted
parall. 15. Break the arm of the wicked }, cf. 37 17 Jb. 38 15 .
make them powerless, smiting them with the hand, cf. v. 12 14 .
Let his wickedness be sought}, as most ancient Vrss., cf. v. 4 13 , tak
ing vbs. as Niphal, that is in vain, let it not be found}, it will no
longer exist ; so complete has been the requital, that further requi
sition finds nothing more to be requited. But EV 8 . follow Jty, J
and regard the vb. as Qal with juss. force and render "seek
out till Thou find none," AV., RV., or more exactly as Dr.,
" mayest Thou require." "When God makes inquisition and
holds His assize, He will find no crime to punish," Kirk. 16. O
King}, vocative, in order to give force to the plea, and not
" Yahweh is king," EV 8 ., for Yahweh is a gloss. The conception
of Yahweh as king is frequent, Pss. 29 44* 4y 7 48 3 68 25 + . for
ever and ever}, antith. to the disappearance of the wicked nations
when called to account. Destroy the nations }. Pi. imv. syn.
" break," v. 5 as Du., cf. 5 7 9 6 2i u , not Qal perf., "the nations
are perished," as f, AV., RV., and most Comm. ; or impf., " will
perish," as (, F, Gr. out of the land}, as v. 18 , the holy land of
Israel.
Str. H is composed of a syn. trimeter couplet and an antith.
trimeter couplet. It expresses confidence that the plea has been
accepted by Yahweh. 17. Thou hast heard}, more fully : settest
Thy mind}, as yS 8 , and so preparatory to Thou harkenest}. The
sf. "their" with mind (J^) is a mistake of an early copyist, due to
the desire of the afflicted in previous line. It has given trouble to
all interpreters by a phr. not known elsw. and difficult to explain.
18. To judge}, execute justice in favour of as 9*, the orphan as v. 15 ,
and oppressed as 9 ; to terrify, cf. 9 21 ; mere man, cf. 9 20 " 21 ; from
the land as v. 16 , summing all these up in the final Str. An early
copyist inserted in the margin a cognate thought in a familiar
phrase " he shall not do it again," namely the mere man, that is,
what he had done as described in the Ps., because he will no more
be in the land. This was subsequently incorporated in the text,
destroying the measures of the last couplet, and so confusing the
meaning of the clause as to give trouble to all subsequent readers.
82 PSALMS
2. aS-Ssa rnis] = 138!. mn> is substitute for an original ^ = <rot 6
which should be for rhyme at end of line. rn;x Hiph. impf. cohort. I p.
v.ffi\\. rnpps Pi. impf. cohort, i p., v. 2\ f aS Saa] i K. 8 23 = 2 Ch. 6 14 Pss. 9*
! I9 2. 10. 84. 58. 69. 145 ^ p f> ^ j e> .,1) ^7. _ -^S^-J Niph> ptc> pj> f> VN S D
vb. denom. J N{?P wonder of God s acts of judgment and redemption 77 12
88 13 898, a niry 77 i5 7812 88 11 Ex. 15" Is. 251, of Law 119129. j [ N s ? ] vb
Niph. (i) be difficult to understand 131! Dt. 178; (2) extraordinary, won-
derfiil, Pss. u8 23 II9 18 - 27 139^. Pt. pi. n^o; -wonderful acts of Yahweh in
redemption and judgment 9 2 26 7 7i 17 75 2 78 32 96 8 IO5 2 io6 7 IO7 8 - 15 - 21 - 24 - 81
in 4 I45 5 Ex. 3 20 (J) Je. 2i 2 ; j nir; Pss. 40 72 18 78* 86 10 98 1 IO5 5 io6 22 136*
Ex. 34 1 Jos. 3 5 (J) ; j njon Ps. 78 U Mi. 7 15 . Hiph. make wonderful in phr.
* non -on Ps. 31^, cf. 4* I7 7 . 4. -vox avj a = 5 6 10 . Qal inf. cstr. not
protasis temporal clause as AV., RV. but causal. Pe., Dr. turn back in defeat,
so v. 18 6 11 70*, Hiph. 44 11 . V?ebl] Niph. impf. 3 pi. apodosis. J s^ Q a l.
(i) stumble sq. Spj 27 2 , in anxiety and distress IO7 12 , Is. 59 I} ; (2) totter of
knees Ps. log 24 . Stria tottering one IO5 37 Jb. 4 4 ; fig. /a*7 of strength, Ps. 3I 11
Ne. 4 4 . Niph. stumble sq. -as Ps. 9*, cf. Ho. 5 5 Je. 6 15 . Hiph. cause to
stumble in punishment Ps. 64*. i-os i] i coord. Qal impf. 3 pi. v. i 6 .
T1VI3?:] at Thy presence. J MS? (i) from the face of, because 0/peril 6i 4 , ma
3 1 57 1 (titles) I39 7 , D^j 6o 6 ( ? ) 68 3 , i\-on 17; (2) from the presence of,
enemies banished 78^ 89 24 ; (3) before, at the presence of God q>> 68-< 3 - 9 +) 96 9 ,
Je. 4 26 Na. i 5 Is. 63 19 , of fire Ps. 68 8 ; (4) by reason of, because 0/38 4 - 4 - 6 44"
55 4 IO2 11 . 5. S t33u;c] obj. sf. execute judgment in favour of me, cf. I46 7
Mi. 7 9 . For aotfs v. I 5 . || \ |n] n.m. judgment, cause p 5 76* I4O 13 . For vbs.
in and taou 5 v. f; p^v 4*; ar; ^._6. fnn^ cu ; ] phr. elsw. Dt. 9 14 29 19
2 K. I4 27 , from remembrance. % nn?: vb. Qal blot out, elsw. f sins, by God,
5I 8 - 11 Is. 43 s25 4422. Niph. (i) be wiped oiit from a book 69 29 , the name
log 13 , sins 109!*, Ne. 3 37 . f ^ ^(T)] 9^ IolG 2I& 45 7< 18 4 815 5 2l ic4 6
H9 44 I45 1 - 2 - 21 Ex. I5 18 Mi. 4 5 Dn. I2 3 , to emphasize long-continued duration,
cf. oSiyS i> S in 8 148 6 ; other uses of \ i in ^ from -^ ""T* advance, pass on and
so advancing, passing time, (i) of future time n;; s forever, during lifetime
9 19 2I 7 22 27 6i 9 ; (2) of continuous existence -ig n^ 83 18 92 8 Is. 26 4 65 18 ;
(3) of divine attributes iyS Pss. I9 10 37^ 898 ill 3 - 10 ii2 3 - 9 , also (5 of 84 3 ,
= ~\y >n>- I32 12 - 14 . | a^p is more frequently used : n.m. VC ^ ]- It: ma y be the
same as D 1 ?;*, conceal, as many suppose, and so hidden, mysterious time ; or
possibly oS> , ^<? mature, ripe sexually and so fulness, ripeness of time ; or an
independent stem of unknown meaning. The n. means long duration : (i) of
past time, ancient gates 24 7 - 9 , the long dead I43 3 La. 3 6 , former acts of God
oSipD Ps. 256 ii9 52 , long silence Is. 42" 57", God s past existence Ps. 93 2 ,
years of ancient time 77 6 . (2) (a} indef. futurity, always at ease 73 12 , of
King "; a^ 6i 8 , of duration of pious cSi; 1 ? i2 8 I5 6 3O 7 37 18 - 27 - 28 4i 13 55 28 73 26
u 2 6 (long life), sq. ever 89 2 (as long as I live), j?S min 3O 13 44 9 52" 79 13 ,
other emotions and activities during life 5 12 3i 2 7I 1 75 10 86 12 11988. 98. in. nj.
(^) continuous existence of things 78 69 IO4 6 I48 6 , nations 8i 16 , families 49 12
io6 31 , Jerusalem 48 9 I25 1 Je. I7 26 , reproach Ps. 78. memory ii2 6 ; (c) of
PSALMS IX. AND X. 83
divine blessing and praise 72 19 I35 13 , of Yahweh Himself 89 58 , His attributes
ion 89* I38 8 , nonary 1 ? icx) 5 106* icy 1 nS 1 - 2 - 3 - 4 - 29 I36 1 + 25t , maa IO4 31 ,
PDN II7 2 1468, p-w II9 142 , nxj? 33 11 , His reign 10" 66 7 9 2 9 146 Ex. is 18 (E)
Je. io 10 Mi. 4 7 , -yV att" Ps. 9 8 29 10 IO2 13 La. 5 19 , His covenant Ps. 1058- 10
in 5 - 9 2 S. 23 5 , laws Ps. n 9 89. 144. 152. i60 } prO mise to David i8 51 89 5 - 29 , other
blessings I33 3 , 7 -p.! I39 24 , God s relations with His people f yh 856 IO3 9 145",
nSiy ny 28 9 , Davidic dynasty 453.7.18 j 2 11 89 37 - 38 no 4 . (3) indefinite un
ending future 49 9 phr. y(n)tyO) o^y(n)c 41" 9 2 *3 17 io6 48 , iyi D^ny j
above, oSiy "iyi r\T\yn from now on and forever H5 18 I2i 8 (as long as one lives),
hope in God I3i 3 , God s acts and words 113* 1252 Mi. 4 7 Is. 59 21 , a^iyVi nyV
Ps. ill 8 H8 6 . PI. f a^Siy abstr. everlastingness, eternity 6i 5 77 8 I45 13 I K. 8 13
= 2 Ch. 6 2 Is. 26 4 45 17 5 1 9 EC. I 10 Dn. 9 24 . For completeness here we may
consider J nxi n.m. y nxj with the conception of preeminence, so that the
noun is time as enduring, perpetuity, a niNtPD perpetual desolations 74 3 , j ly
unto perpetuity 49 20 Jb. 34 36 , cf. nxa Ps. I3 2 I6 11 elsw. rcyh forever g 7 - 19 io 11
4424 49 io 52 7 68 17 74 1 - 10 - 19 77 9 79 5 8g 47 IO3 9 . None of these terms have in
themselves the conception of never-ending and always-enduring existence.
That mng. can only come from context of the passages. 7. :r\xn] emph. in
position sg. coll. v. v. 4 . J main] pi. f. ruins IO2 7 of cities Je. 25 as Bosra
49 13 > Tyre Ez. 26 20 . There is no evidence for the reference to nations in usage.
Ps. log 10 ruined dwellings. ion] goes with a lxn, coll. interpreted as pi. It
is not homogeneous with main which requires vb. or copula understood. Du.,
Marti, suggest IDT absorbed in similar iar. This is tempting but unnecessary.
n ? !?] unnecessary gl., supposed by Du. to be relict of Str. n and to stand
for rnn, but improb. Besides, it is difficult to explain. It cannot be copula,
and the emphatic definition of sf. is not justified by any example in ^ ; v.
id 3 . 8. mm] i adver. mm emphatic in antith. with :riNn. 9. Kim] un
necessary and improbable. p^xa San obc^] = gS 9 . ants^na a^DN 1 ? P7 ] =
96 10 (a\?v). I ^ n.f. world 9 igw "196 24! 33 8 56 77 19 8912 9o 2 93! 96 10 - 1 3
97 4 98"- 9 . J C" 1 ^^] n m - pl- abst., in ^ alw. ethical; of government cp 58 2
75 3 96 10 98 9 99 4 , adv. I7 2 . 10. ^m] i coord, juss. Dr., but this is against
context, an abrupt change. Usually juss. form is interpreted as of late style
and without force. Du. points ^m after KO.I tytvcro. But then if v. 6 - 9 are
glosses of late editor, it is best to return to 2d pers. of v. 2 " 5 and rd. inn\
mm] is an unnecessary gloss. t ^rc] n.m. inaccessible place, of refuge in
physical sense Is. 25" 33 16 , of God ^ io i8 3 ( = 2 S. 22 3 ) 46 8 - 12 48 4 59 10 - 17 - 18
6 2 3.7 94 22 1442. f ^3] adj. crushed, oppressed, Q 10 io 18 74 21 Pr. 26 28 ; cf. N:H
Ps. 34 19 , ,-DIJ 5i 19 , n^T io 10 . nns3 ninyS] = io 1 , cf. nmjfa nan Je. 14*, but
n^ny is a.X., Tny 3i 6 for usual o>ny; and h^-xa dearth, destitution, 5DB. might
be interpreted as prep, a and rnx. Gr. would rd. n-ixa nnryV as 46 -*.
11. -inoaM] 1 coord. Qal impf. 3 p., v. f. rjoisf ^-j^] Qal ptc. nominal force.
n> v. A Earlier usage, know Yahweh Ex. 5 2 (J) Ho. 2 22 5* 8 2 \f/ 79 6 ; so
shorten here to rpynii to get proper measure, o^ yv elsw. gi 14 Is. 52 6 Je. 48 17 .
T 1 ^" 1 " ] Qal ptc. pi. sf. 2 s. J enn vb. (i) resort to God to consult or in
quire of Him 246 78 34 , older rang." Gn. 25 22 (J) Ex. i8 15 (E) ; (2) seek in
84 PSALMS
prayer and worship Pss. qP- I4 2 (= 53 8 ) 22 27 34 5 - n 69 38 77 3 105* iig 2 - 10 Am.
5 4 - 6 Ho. io 12 Dt. 4 29 ; (3) ask for, demand, require, subj. God Pss. 9 18
IO 4. is. 15. ( 4 ) see k w jth application, study, late, 38 13 , cf. Pr. II 27 in bad sense;
Pss. in 2 1 19*6- 94- 165 i n g 00 d sense; (5) seek for, care for, 142*. 12. n,pr]
Pi. imv. 3 pi. c. S for ace. v. 3 . vmS^y o>Dj?a wjn] cf. 105! = Is. I2 4 = i Ch.
i6 8 (lymn). fi>x ai^] phr. a.X.; cf. 2 4 - 6 . 13. D sn irn] Qal ptc. uni
nominal force, v. v. 11 ; avenger of blood, cf. Gn. 9 5 (P) Ez. 33 6 , cf. Ps. io 4 - 18
for similar mng. with D^DI omitted. a^] is prosaic gl. J rou ; ] vb. forget.
(i) God subj. : abs. /o ji , c. ace. His people, their cry or needs 9^ io 12 I3 2
42 io 4425 74 19.23 77 io. ( 2 ) man S ubj.: ( a ) forget God 44 18 5O 22 io6 21 , divine
name 44 21 , deeds yS 7 - n io6 13 , benefits ic>3 2 , laws 119^ + 8^ aDS . 5912.
() forget persons 45", things IO2 5 I37 6 - 6 . Niph. be forgotten y 19 3i 18 .
t Hi??*] n.f. <ry of distress, as Ex. 3 (J) 22 23 (E). o"j;] Kt., c\uy Qr., so
io 12 ; the reverse 9 19 , D^IJ? io 17 , *j? sg. coll. io-- 9 - 9 , ^y abst. 9 14 . These vari
ations illustrate confusion in MT. has 9 13 - 19 io 12 - 17 , for the pis. of both
forms, Tr^j/Tjres; elsw. it uses for both pis. without discrimination : Tr^Tjres 22 27
Ou>0 74 19 (3"tf); irruxol 69 s8 (o ltf) I2 6 7 2 2 - 4 (o"j;-); W* 2 5 9 - 9 34 3
37 11 76 10 I47 5 I49 4 (only for D^J>) ; for sg. uniformly TTTWX^S. It is doubtful
whether the difference in form of pis. is any more than variation of same pi.
from the sg. M;. i:;*, the supposed sg. of y\ y; t does not exist. Nu. I2 3 Kt. is
improb. ; v. BDZ?. However, many think them different (cf. Rahlfs, >:>? und
uy in d. Psalmen, 1892, Dr. DB - art - Poor ). \^ is usually coll. for Israel
as afflicted by enemies, or the pious in Israel afflicted by the wicked, the
latter later than the former; not alw. easy to determine. The sg. coll. is
usually earlier than pi. The usage of \f> is (a) coll. sg. as above io 2 - 9 - 9 I4 6 22 25
34 7 35 10 68 n I02 1 (unless n. pr.) Hb. 3 14 , jvaNi \j; Pss. 35 10 37 14 4O 18
( = 706) 74 21 86 1 log 16 - 22 , Hivax ^o 13 , axiai ^y 69 39 , chi >j> 82 3 , yw vy 88 16 ,
v);i t>n> 25 16 , || ^n Is. 26 6 Zp. 3 12 , cf. roji ^ Is. 66 2 , n>^ of Zion Is. 5i 21 54";
pi. in this sense Pss. 9 18 - 19 ic 12 - 17 I2 6 22 >27 25 9 - 9 34 8 37" 69 33 74 19 76 10 1476 I49 4 ,
cf. Is. I4 32 4i 17 49 13 Zc. n 7 - 11 ; () of the people as subjects, poor and needy
Ps. 72 2 - 4 - 12 ; (c} humble, over against proud iS 28 (=28. 22 28 ) gl. as Pr. 3 3 *
l6 19 Zc. 9 9 . 14. ^jjjn] Qal imv. sf. error for usual \j:n / + 1 7 S K6. 11 - 1 - 560
BD^5., but v. Ges.S 20 *, Ew.S 2510 . nsn] , ^T, j$, in accord with 2d pers. of
original Ps. But Aq., J, Ba., Now., Du., would rd. pf. g.nn and ns^ in accord
with immediate context. J >jv] n.m. affliction 44 26 88 10 IO7 10 - 41 U9 50 - 92 , obj.
run 9^ 25 18 3i 8 U9 158 Gn. 3I 42 (E) Ex. 3 7 4 81 (J). win?] prep, r^ causal.
Qal ptc. pi. sf. I s. i.p. It is an explanatory gl. rno n?r] = IO7 18 Jb. 38"
|| nv^? V, VINU^ Is. 38 10 . For r;^ as abode of the dead v. &. 15. rnsox ^^]
final clause Pi. cohort, impf. i p. c. ace. as v. 2 , obj. T? 1 ?: 10 1 -] v. IntrJ 1 .
^V is gl. as often. f"?~na ^rtr] phr. a.X., cf. jvx ^ 872. p^ P2 not elsw. in
i/ , but Is. I 8 io 32 Je. 4 31 Mi. i 18 +. mi -ic^a n^^iK] is vb. Qal cohort, impf.
i p., also dependent on t>cS, v. 2 11 . The line is complete without noun, which
is a gl. 16. I ^ ir-p] c. a as 69 3 - 15 . The change to 3 p. and tetrameter indi
cates a gl. nn:r is the Pit of Sheol, or a/zV dug out, v. ? 16 ; v. 14 suggests the
former, and that was probably the original mng. But when the Str. was
PSALMS IX. AND X. 85
changed to tetrameter the relative clause with -liry made the latter mng. neces
sary. The remaining three lines of the Str. were in no part original. f IT]
pron. poetic: (i) demonstrative I2 8 Hb. I 11 , so here <5, Aq., 2, PBV.; but
&, 3, and most moderns, as (2) rel. as Pss. io 2 i; 9 3i 5 32 8 62 12 68 29 142* 1438
(all 13) Ex. I5 13 - 16 Is. 42 24 43 21 . 17. t ;ijj] vb. Niph. pf. refl. as 48* ;6 2
and not pass, as elsw. of things 74 5 77 20 79 10 88 13 . vss SJD] phr. a.X. sf.
ref. to Yahweh and not to yvy-\, sg. coll. || D^J as jo 2 - 3 - 4 - 13 (z/. /*). tf Pju]
pointing favours Qal ptc. J trpj vb. knock down, c. Yahweh subj. elsw. Pi.
38 13 109"; so Hu., 3 De. But rd. with <g, Aq., &, &, Ols., Ew., Ba., We.,
Buhl, rpjj Niph. J irf^ vb. be trapped; elsw. Qal lay snares I24 7 I4i 9 .
18. ov^] future ; not return to the place from which they came, but as v. 4
56 10 turn back in defeat ; cf. 6 11 7O 4 . f^MtfS], ^ of late style with local ace.,
z/. d 6 . rnr] adj. pi. cstr. elsw. Is. 65 11 , cf. Ps. 5O 22 . J ?"?**] adj. needy,
poor, in Hex. J, E, D, mostly poetic ; as adj. IO9 16 , elsw. n. 49 3 ; subject to
oppression and abuse 37 14 ; to be cared for by the righteous 82 4 H2 9 , by God
35 10 ic>7 41 II3 7 I32 15 I40 13 , by king 72 4 - 12 - 13 - 13 ; needing help from God p
I2 6 4<D 18 (= 7o 6 ) 74 21 86 1 lOQ 22 (all || >r:) 69^ log 31 . 20. ric-ip] imv. cohort,
is a gl. adapted to io 2 , destroying measure and the proper beginning of
Str. \ tfUN] sg. coll. of enemy as mere man antith. Yahweh; so v. 21 io 18 56 2
66 12 (v. <?5). n\J9 S>] "more def. and distinct than T.^V BZ)B ; cf. i8 43
Je. 6". 21. rnrv] is a gl. n ?^] ctr. nx-ys txt. err. for J N^D n. terror j6 12 ,
so 3, Aq., 6, &, j5DB., Dr., Du. But @, 5, vofjLoe^r-rjv = rn s o teacher, so Ba.
after Luther, " Meister" But there is no usage to justify the use of teacher in
such a severe sense. liH"] final clause. n.pn] prosaic gl., making 1. too long.
X. 1. nl-^] as 22 2 42 10 43 2 74! 88 15 with impf. expostulation; cf. no^ ^.
mn>] is a gl. pTna] adj. c. 1, a.X. possibly txt. err. for pirn 7, @, J(, as elsw.
38 12 I39 2 . 2. >*tth niNj3] >ch is gl. defining subj. vb., but making 1. too
long; rd. iniNJ3. niDTDa] is an explanatory gl. J nojp n.f. devices, alw. in
bad sense, elsw. 2i 12 , wickedness, in act 37 7 I39 20 . i2rn] i.p. |ac ; n vb. Qal
(1) devise, plan, c. ace. alw. evil in ^, elsw. 2i 12 35 4> 20 36 5 4i 8 52 4 I4O 3 - 5 ;
(2) c. ^ pers. 4O 18 (good?); (3) impute iniquity 32 2 . Niph. be accounted
44 23 88 5 , impiited io6 31 . Pi. (i) consider, be mindful of 776 iig 69 I44 3 ;
(2) devise, c. *? inf. 73 16 Pr. 248. 3. S^n 13] might begin Str. r, but it has a
different tone and is gnomic in character (v.j 6 }. ^pj rjN~] makes a prose
sentence, improb. because of parall. vbs. and gnomic style. Rd. inwr, then
Vvroj is its syn., obj. of -]^ of 1. 2; and i before >X3 is error of interpreta
tion. Tj^a] syn. *?Sn, c. i^pj as49 19 , congratulate self(v.^ 13 }. ^byattaching
" yw to this v. as rel. clause mutilated Str. j and made an awkward sentence.
It is possible then that 1"O was originally interpreted in bad sense as curse,
euphemism for ^p, as Gr., to avoid the cursing and contemning of Yahweh
even by the wicked (v. Br. SIIS - P- 178 ). But all these difficulties are due to
err. of | in arrangement of lines. }*s % p] Pi. pf. J }>N T J vb. Qal contemn IO7 11
Je. 33 24 Dt. 32 19 , Pi. elsw. v. 13 74!- " Nu. 14"- 23 i6 30 (J) Je. 23 17 +. It begins
Str. j as . 4. iSN ^?J-?] P^r. a.X. J npJ n.m. only here ^ interp. .5DB. of
haughtiness of the wicked; cf. o^r>? J IOI 5 , vb. 3*7 J iji 1 . But /cara rb
86 PSALMS
ir\TJ8os TTJS dpyfjs avrov; 3 secundum altitudinem furoris sui ; so Du., who,
however, thinks rd. :n?, but this is improbable ; it rather interprets the
difficult phr. Du. is correct in thinking of the greatness of divine anger, and
these as words of wicked just as in next clause. o-riSy p] I4 1 = 532, not
a denial of the existence of God, but of His presence and interest in the
matter. v^Dtp-^] the noun as v. 26 ; but "?j is a gl., making 1. too long.
(5 tvuTTiov auTou, as 9 20 is prob. interpretation. 5. Vvrv] a.X. Qal impf.
J [-:n] =be strong; cf. rn strength ; so RV., Ols., De., Pe., Che., Ba., Du., Dr.
But 3 partureunt; so Aq., Quinta impf. *?vi. @ /Se/ST/XoZ^rat, so & be pro
faned = V?rv;. Niph. impf. J ^n. 5T f*n*?XD is followed by Gr., Lag., We. in
reading irSr, but that was probably interpretation. The text of <& best suits
context. The ways of Yahweh are defiled here, as holy places Ez. y 24 25*,
name of God Is. 48 11 Ez. 2O 9 - 14 - **, even God Himself Ez. 22 16 - 26 . u-n] Kt.
err. for v:ni, Qr., @, as 25*- 9 2; 11 3y 34 5i 15 +, term of D for divine laws (v. t 1 ).
fnjrVaa] elsw. 34 2 62 9 io6 3 II9 20 . one] n.m. A<ri^4/ (z/. 7 s ) begins Str.
c. |^ wrongly attaches this n. to the previous context. Vo] is gl., spoiling
measure. 6. u^s irx] phr. v. 11 - 1S I4 1 (= 53 2 ) 35 26 74 8 . EV-DN o] Niph.
impf. | oc vb. Qal totter, slip of foot 38 17 94 18 , mts. 46 3 , kingdom 46 7 , land
60*. Niph. made to totter, be shaken, overthrown, usually with neg., earth
I04 5 , its foundations 82 5 , ^2? 93! 96 10 , the holy city 46^, Mt. Zion I25 1 ,
usually of men, espec. the righteous, with neg. S 2, elsw. I5 6 i6 8 2i 8 3O 7 62 s - 7
H2 6 , without neg. I3 5 I4O 11 , fig. of steadfast obedience I7 5 . Hiph. dislodge,
let fall 55 4 HO 11 . f -nj m^] at close of 1. 33" 49 12 -jf 85 6 IO2 13 I35 13 I46 10 ,
at beginning icP 79 13 892 io6 31 ii9 9 \ in the middle Sg 6 . Therefore Du. is
not justified in saying "gehort das mi m 1 ? nach stehendem Sprachgebraitch
zum Vorhergehenden" v^D sS ~>U ; N] is awkward. @ &vev KO.KOV, 3 sine
malo = y-\ N"O without rel. is more prob. 7. nS N] is vb. swear, syn. i^x,
and not noun cursing, as | 59 13 , with subsequent clause, which makes an
awkward sentence, gives a line too long, and obscures the Str. D which began
with LTD. N^O W?] phr. a.X. rjini n^c^] phr. a.X., but cf. nanoi ^n 55 1 2 .
?.)^ ^P>] P hr - elsw - 9 10 J b - 4 8 5 6 Is. io l ; cf. Ps. 55 n . ForSop v. 7 15 .
ps z/. j 6 . This couplet is tetrameter and gnomic, and if original there must be
a gl. But it takes the place of Str. c, and deceit is suited to the context. The
original was doubtless without "pri and ps% which were amplifications.
8. J a^sn] n. pi. settlements of tents Gn. 25 16 (P), or houses Lv. 25 31 (H),
so Ba., Du., Dr. (51 /atrd TrXouo-iwv, U r;^w divitibits a^y^a (cf. Is. 53 9 ), is
improb. & an2n suits the context, but would be prosaic. j on_nos] n. pi.
secret places for hiding, elsw. i; 12 64 5 , sg. v. 9 dub. vrv] begins Str. ;, which
follows e, as La. 2, 3, 4 ace. to ancient order of Heb. alphabet. MT. neglects
it by appending this 1. to v. 8 . n^rV?] = ^nS. 3 robustos tuos, Aq. rr;v
evwoptav vov, as 48 14 , n:>4i v. 14 ; cf. D -to Sn Qr. v. 10 ; this last as Gr. dittog.
for o<N of -ISN leaving ^Sn. But ets r6i/ -rr^ro., so &, ^ = n^n adj.
Aapiess, &DE.; n;^n Ew.Si89(3) ; nAn K6.n.(Dii8. But these are the only
possible passages, and the derivation from V"!^ 1 " 1 a ^ ter Arabic is dub.
$ fji] adj. innocent, elsw. I5 5 24* 94 21 IO6 58 Dt. I9 10 zf 5 . 9. roDa] Kt. a
PSALMS IX. AND X. 87
c. J nrp n. f. thicket, booth, as i8 12 3i 21 and Kt. 2j 5 , but Qr. irp, sf. c. J TI D
76 3 Je. 25 38 , Qr. Ps. 27 5 . IPSO] repeated 1. 2 at expense of measure.
nS] inf. fully written, also ppm impf. f H 131 " 1 vb- ^^> J<?^, elsw. Ju. 2i 21 .
inf. cstr. c. 3 temporal. J^B O vb. (i) drag away ; cf. 28*, both of
lion; (2) afozw out, prolong 36" 85 8 log 12 . Ticna] is usually attached to
ir^c, but the use of a net is not suited to a lion. attaches it to next Str.
The initial x of Str. is missing. We might supply J ^x Qal pf. nix vb. hunt
as I40 12 La. 3 52 . roii] Kt. adj. n:r, so Aq., S, J, >, Hu. 3 , Ba., confractus ;
cf. -)T 9 10 io 18 ; but Qr. ns-v. Qal impf. [n:r] = ton vb. <rr^, elsw. Pi.
44 20 5 1 10 ; so 4 Taireivtio-ei, U humiliabit, Gr.; Niph. &? crushed 38 5 1 19 .
Ew., Ols., De. al. interpret n:ni as i consec. Qal pf. = and he is crushed. Such
a vb. does not suit the use of a net, and does not yield the needed x. It is
prob. that the original reading was nan inana fTix. The nx fell off owing
to haplog. of i. The i is txt. err. for x originally in the Egyptian Aramaic
script. The n added to IT was interpretation of form, in ana was transposed,
and thus easily went into previous v. vn-ixva] 3 of instrument and pi. J c-ixp
adj. ace. to usage (i) strong numbers, here as 35 18 Am. 5 12 , cf. vb. Ps. 38 20
40 e. 13 69.5 I39 17 ; elsw. (2) mighty I35 10 . 11. J v "^Fp 1 ?,] P nr - elsw. 132
22 25 278 3 o 8 5111 69 18 88 15 I02 3 I43 7 ; cf. 44 25 IO4 29 . n?] is gl., destroys
the measure. 12. nD-ip] Qal cohort, imv. urgent entreaty, v. 7 7 . *?N nini]
makes 1. too long ; the former is a gl., the latter goes into the next line. It is
an early error, for (, 3 have it. NU J] Qal archaic strong imv. for usual
Nir from Nirj, v. 4 7 . Lift tip the hand, to smite, as io6- 6 , usually in prayer
28 2 63 5 I34 2 . D^JV] Kt. D^IJ;*, Qr., v. gl 3 , so v. 17 , o^jy for an original ij>.
13. t np"?y] wherefore, as Sg 48 . D^nSs] is a gl. 14. nrio] Qal pf. 2 m.,
fully written r, defective ss*. nns >p although in , is yet dittog. of nriNi.
D> 3i Sc>] phr. a.X., cf. JINI Scy v. 7 9O 10 . ^3 ^C^] Q a ^ ^ n ^ cs t- of jnj, S pur
pose, to requite with the hand, the hand lifted up, as v. 12 . pj in the sense of
requital 28 4 - 4 I2O 3 . The usual rendering, as syn. of taking into the hand, has
no justification in usage. T. 1 ?}?] emph. \ D ir ^] n. (m.) orphan: (i) of
individuals 68 6 82 3 946 IO9 9 - 12 I46 9 ; (2) of nation ioH-ia La. 5 3 . 15. y;i]
is a gl., though in f. It makes 1. too long, is dittog. of yuh z/. j 5 . tf"n%?] inter
preted by |^, 3 as Qal impf.; by AV., Dr., JPSV. as juss., and following vb. as
in final clause; by <&, U, Aq., S, j$, 6, Gr., Du. as Niph. impf., so also NXCH.
16. TiSrs but (5 (3a<ri\eij(rei, U regnabit ; so Gr. rjSc\ nm>] is a gl. defining
"n^r:. n^v] Qal. pf., v. i 6 . aTroXeta-^e, *B peribitis ; so Gr. TaN% better as
Du., Pi. imv. i"}N] The sf. is an interpretation of the original ^Nn v. v. 18 .
17. rnrp] is gl., makes the 1. too long. DaS f>pn] Hiph. impf. 2 m. JID set
the mind, give attention to, as 78 8 Jb. II 13 2 Ch. I2 14 . The sf. is a misinter
pretation. Hi., Du. would rd. 2d pers. ^N] is used with 2^pn, elsw.
only Pr. 2 2 , and is here an unnecessary gl., v. 5$ if 6 . 18. -py p| t p""S3] is a
marginal gl. which has crept into the text. It disturbs the sentence, and
makes the line too full. Pj] II ^^ l ? Qal inf. cstr. expressing purpose of
Yahweh. J py vb. Qal (i) usually intrans., tremble, be in terror Dt. I 29 7 21
2O 3 3i 6 Jos. I 9 Jb. 3I 34 , but this does not suit context; (2) trans., cause to
88 PSALMS
tremble, terrify Is. 2 19 - 21 suits this passage and gives intensity to v. 166 . Niph.
ptc. of /, as terrible, exciting terror, Ps. 898. CMJX] as 9 20 - 21 . pito ]D]
Sy. This is interpretation, and not suited to v. 166 .
PSALM XL, 2 STR. 8 3 .
Ps. 1 1 is a guest Ps. The Psalmist has taken refuge in Yah-
weh (v. 16 ), and expostulates with those who urge him to flee from
his enemies to the mountains (v. lc ~ 3 ). Yahweh is in His heav
enly temple (v. 4 ), testing the righteous (v. 5a ), hating the wicked
(v. 56 ), and about to destroy them (v. 6 ). A liturgical couplet states
the general truth that Yahweh loveth the righteous, and they
will behold His face (v. 7 ).
JN (Thee), Yahweh, have I taken refuge.
How say ye to me :
" Flee to (the) mountain as a bird ;
" For lo they tread the bow,
" They have prepared their arrow on the string,
" To shoot in darkness at the rightminded.
" When the foundations are being thrown down,
" The righteous what has he done ? "
yAHWEH is in His holy temple;
Yahweh is in heaven, His throne ;
His eyes behold (the world),
His eyelids try the sons of mankind.
Yahweh trieth the righteous,
But the wicked His soul doth hate ;
He will rain upon the wicked coals of fire,
Brimstone and a burning wind will be the portion of their cup.
The Ps. was in 13 and then subsequently in Q3& (y. Intr. 27. 33). It is
a Ps. of refuge, giving the experience of an individual, and stating it objec
tively. It was generalised by glosses and a concluding couplet, and so
adapted to public worship. The following are the evidences of date :
(i) There is no reference to earlier literature, except possibly to the story
of the destruction of Sodom: Gen. IQ 24 (J), in the original v. 6 . (2) The
words: rnntyn v. 3 , elsw. Is. 2O 4 2 S. io 4 in a different sense; niflJPI v. 6 , elsw.
La. 5 10 Ps. H9 53 ; and syntax, -w^ v. 6 showing neglect of juss. characteristic
of Is. 2 give evidence of a date not earlier than the Exile. (3) The pns
v. 3 : 5 - 7 is one who seeks refuge in Yahweh and is rightminded; there is no
trace of legal or gnomic conceptions. The enemies are not foreign but
domestic, and are men of disorder. (4) (a) The reference to the heavenly
temple and neglect of the earthly, points to a time when the earthly temple
PSALM XI. 89
had little religious influence. () The wide outlook of the divine inspection
of the world implies the world-point of view rather than the provincial.
(c} The conception of the disciplinary testing of the righteous and the sure
destruction of the violent enemies is post-deuteronomic. On the whole the
Ps. seems to be subsequent to J, D, and Is. 2 , and to precede the legal attitude
of Ezra and his times. It is best explained as from the circumstances of the
feeble community in Jerusalem shortly after the Restoration.
Str. I. 1. The Psalmist states emphatically, I have taken
refuge\, probably in the original less objectively. in Thee,
Yahweh~\ t as 3i 2 71*, condensed by a late editor to "in Yahweh,"
cf. Vrss. Therefore he is not dismayed by his perils or the
anxieties of his advisers, but on the contrary expostulates with
them. How say ye to me f\. The remainder of the Str. is taken
up with their advice, in which the poet describes the perilous
situation. Flee (thou}~], so all ancient Vrss. and Qr., over
against Kt. " flee ye," which originated from " your mountain,"
an error of MT., for mountain as of Vrss. as a bird\ This
is thought to be a proverbial popular phrase by Evv., Hu., al.
Birds flee to forests when in peril, and as these in Palestine were
on mountains, naturally to the mountains. The mountains of
Judah were especially places of refuge on account of numerous
caves, steep cliffs, and inaccessible rocks ; therefore from the
earliest to the latest times they have been refuges of the perse
cuted ; so for David i S. 24, 26; for Mattathias i Mac. 2 28 .
2. The reason for this advice is they tread the bow || they have
prepared their arrow on the string]. The enemies are archers,
they are all ready to shoot, he is in deadly peril. to shoot in
darkness ]. They are not in battle array, they are not face to face
with him ; but they are hidden, concealed in the darkness, so
that he cannot tell when they will shoot or from what direction ;
they are secret, treacherous, though deadly enemies. They are
probably not real archers, but they are compared to bowmen in
ambush. at the rightminded~\. They are not only the enemies
of the Psalmist, but of all the rightminded, and for the reason that
they are rightminded. Their purpose is to destroy the righteous.
The poet is in peril just because he is righteous. 3. When
the foundations are being thrown down~\ : the foundations are the
established institutions, the social and civil order of the com-
go PSALMS
munity. (, &, U interpret as vb. with rel. : " For what Thou hast
established they throw down," which thinks of the institutions as
divine. These enemies are not only enemies of the righteous,
but they are pulling down all the institutions and good order of
society. These institutions protect the rightminded righteous :
when they are destroyed the righteous are exposed to violence
of all kinds. The righteous}, emph. in position, for his right
eousness is the real issue. That describes the Psalmist in the
statement of his timid advisers. what has he done}, so PBV.,
Kirk, rightly. Experience shows that he has not accomplished
anything under such circumstances ; therefore in such a time,
and in such peril, the best advice is " flee," take refuge in the
mountains in striking antith. to the Psalmist s action in taking
refuge in Yahweh. The translations : " What can the righteous
do?" AV., RV., though sustained by Dr. 19 ; "shall do," JPSV.,
are difficult to reconcile with the Heb. perfect tense. The
eight lines of this Str. are synth. each to the previous in regu
lar order.
Str. II. The advisers have stated strongly what the enemies
are doing. The Psalmist now in antith. states more strongly what
Yahweh is doing, as a justification of his seeking refuge in Him.
It is therefore an antistr. to the previous one. This Str. is com
posed of four couplets, three syn. v. 4a- 6 4c * 6 , one antith. vA
4. Yahweh is in His holy temple}, sometimes Yahweh is con
ceived as resident in His holy temple in Jerusalem, in the throne
room of that temple, as 5 8 79* I38 2 ; but here from the syn.
Yahweh is in heaven, the temple is the heavenly one, as Mi. i 2
Hb. 2 30 Ps. i8 7 . His throne }, either in apposition with heaven
as a closer definition of heaven itself as the throne, cf. Is. 66 1 , or
local accusative on His throne ; in either case, seated on His
throne in His heavenly palace. Enthroned there He is not indif
ferent to what transpires on earth and among men. His eyes
behold}, the object has fallen out of ^, but is given in some Vrss.
as the world, which is most appropriate to the context. It is
especially favoured by the syn. His eyelids try the sons of man
kind }. The eyelids are strained in the severe scrutiny, which
marks closely and accurately all that men do in the world. This
tetrastich is in antith. to v. 1 , the statement of the Psalmist that he
PSALM XI. QI
has taken refuge in Yahweh, and the advice to seek refuge in the
mountains. He has in fact sought refuge in heaven, a place
infinitely higher and more secure than the mountains ; and in
Yahweh, the heavenly King, who is investigating just this situation
in which he is involved. 5. Yahweh trieth the righteous}. If,
as his advisers admit, he is righteous v. 35 and rightminded v. 20 ,
Yahweh is scrutinising him, trying him and his case thoroughly.
but the wicked His soul doth hate}. This exact antith. to the
previous line is weakened by a later editor, at the expense also
of the measure, in his effort to describe the wicked more par
ticularly by him that loveth violence. They are the archers of v. 2 .
Their treacherous preparations to shoot the righteous are all
observed by Yahweh, and He hates them from His very soul.
The soul is the seat of the passion of anger and hatred, for God
as well as for man. If, therefore, Yahweh is trying the righteous
man, and hating his deadly enemies, the reason given by the
advisers for fleeing to the mountains is not a sound one ; it is
rather a reason why he should do what he has done : take refuge
in Yahweh. 6. This couplet is synth. to the previous one and
in antith. to v. 3 . He will rain upon the wicked}. The figure of
rain is suggested by the fact that Yahweh is on His heavenly
throne and is looking down from heaven upon the earthly situa
tion ; and also by the fact that divine interpositions are ordinarily
conceived as coming from heaven. Coals of fire], so after S.
For an image of lightning flashes and thunderbolts in similar
terms, v. Ps. i8 13 " 15 . J^ snares and fire gives a heterogeneous
combination, and it is difficult to understand what snares have to
do with this storm of judgment. The syn. brimstone reminds of
the destruction of Sodom Gn. ig 24 (J), and a burning wind of
the Samum or Sirocco of the East. will be the portion of their
cup}, not that they were to drink in their cup such a mixture of
brimstone and burning, but the cup is fig., as Ps. i6 5 , of what one
enjoys at a feast. Yahweh rains from heaven upon these wicked
men, and they drink their portion. Instead of a draught of joy, it
is a draught of burning judgment. In antith. to these wicked men
casting down the foundations of society v. 3a , is Yahweh raining fire
from heaven upon them ; and so in response to the final question
of the previous Str. " What has he done" v. 36 is the answer
92 PSALMS
there is no call for him to do anything. Yahvveh has done it for
him. The wicked have their portion already in hand.
7. The Ps. has reached its splendid climax. There was nothing
more to be said. But a later editor, thinking he might give it a
better devotional ending, appends an appropriate couplet.
For the righteous Yahweh loveth ;
The upright will behold His face.
This is a synth. couplet enhancing the privileges of the righteous
of the Ps. The righteous \ the upright\ are the " rightminded "
(v. 2c ). A still later editor, probably on account of the unusual
emph. position of " the righteous," regards it as predicate of
Yahvveh, or adjective, and so either " Yahweh is righteous " or
" the righteous Yahweh," and accordingly supplies an object to
the vb. : " righteous acts" which may be interpreted either of
righteous acts of the righteous man, as Is. 64*, or of the righteous
acts which Yahvveh Himself loves to do. behold His face~\, so
RV., Dr., that is, see the face of Yahweh, as His guest in the
temple, Kirk., cf. $^ 6 , or after death, cf. i6 u i7 15 . That is the
highest privilege of the one whom Yahweh loves. But it may be
rendered " His face beholdeth the upright," so essentially AV.,
JPSV., which is a rather tame repetition of v. 4c , and is improbable,
even in a liturgical addition to the Ps.
1. nw3] emph. 7 pn] Qal pf. action completed in present, v. 2 12 . This
1. is defective. It is probable that the original was \i Dn nvn "p as 3i 2 71*.
ITS?] ac ^ v< (0 i nterr g- how? in expostulation 137* as Gn. 39 44 8 - 34
Jos. 9 7 (J), t 0)"^Nn T how canst thou (or you) Ps. if 1 as Ju. i6 15 Is. I9 11
Je. 2 s3 ; (2) exclam. how! in satisfaction Ps. 73 19 Is. 14*- 12 Je. 48 39 . T?^]
to me, v. j 3 . ITU] Kt. Qal imv. m. pi. originated from sf. op.in which is not
sustained by context nor by Vrss. which rd. iiflx 1:23 in. Accordingly "-n; Qr.
fs. is correct. J iu vb. Qal move to and fro, flutter as bird //*, elsw. in sympathy
69 21 Jb. 2 11 42 11 , Hiph. cause to wander aimlessly as fugitives 36 12 59 12 v. txt.
^CD] is fuller archaic form of prep, r sim. v. 2c/>. 2. o^Ehn] a class as v. 5 - 6
antith. pns, v. i 1 , here an unnecessary gl. nc ; r> f-i3i % v] Qal impf. 3 pi. full
form in fi descriptive, v. ? 13 . tJJ s r] Polel pf. 3 pi. proper perfect. injfVj]
i.p. without pausal vowel as indicated by Mas. n TvS] Qal inf. cstr. c. ** pur
pose. J ni* vb. Qal (i) shoot arrows c. ace. p. 64 5 , c. ^ p. n 2 . Hiph (i) same
c. ace. p. 64 5 - 8 prob. also 45 5 (v. txt.). (2) direct, teach 1112 25 8 32 8 , of God
c. ace. p. 1 19 102 ; also ace. rei 2; 11 86 11 1 19 83 , i"na 25 12 . f ""oa] poetic, archaic
for a elsw. Is. 25 (Qr.) 43 2 44 16 - 19 Jb. 9 30 (Kt.) i6*- 5 I9 16 378. Before SON
PSALM XI. 93
more euphonic than 2. t^j?^:] v. J 11 32 11 36 11 64 11 94 15 97 11 . 3. ^p]
conj. when. nin^n] n. pi. emph. f na> n. : (i) sitting place, buttocks 2 S io 4
Is. 2O 4 . This does not suit our passage. Jl has leges. S. de<r/j.ol, so usually
foundations, Dr. buttresses (Is. I9 10 $? is interpreted as same; but <, 9T
rpntf, so Bu.). (, ^ interpret STI & /car 77/37- iVw here, n article for relative and
verb, rnnr = what Thou hast established, n^ v. 8 7 . This is tempting but
improb. l-tfnrrj] Niph. impf. 3 pi. full form, cf. v. 2 & interprets as Qal.
Jo~nQal: (i) throw down 28 5 ; (2) break away tzzth sfi 1 . Niph. <<? thrown
down, so here of walls of city Je. 5O 15 , cities Ez. 36 s5 . ^gi~no] cf. Jb. n 8 .
Two tones are needed; there should be no Makkeph. urn vr>;] phr. a.X.;
n. emph.; vb. Qal impf. 3 pi. of habitual action. The obj. is needed for meas
ure. @ has et s rbv irtvijTa. = noSnS as io 8 - 10 - 14 probably assimilated to that
passage; Syr. Hexapla n^nS to world is better suited to context v. ifU.
4. J run] vb. Qal see, behold: (i) (a} c. ace. rei 58 9 - n , God s face //? iy 15 ;
(<5) God subj. His eyes // ly 2 ; (r) c. a look on, "> a? a in temple 27*. (2) see,
perceive c. ace. Yahweh in His temple 6^, in His providential working 46 9
Is. 26 11 - n Jb. 23 9 . J O .sjtog] n.m. pi. eyelids 1 1* 132*. 5. jna < > p-nx ]. |,
3 make this a complete sentence attaching j?Bhi to next line. ( followed by
Du. attaches it to previous clause, making two tetrameters. But the testing
is more appropriate to the righteous, and we get a better antith. by contrasting
God s dealings with the righteous and the wicked in the two lines. yam is
the proper antith. to pnx. Then Don an&o must be a gl. of specification.
^33 nN3r] Qal pf. 3 f. tfDJ subj.; but <@> /u<ret rrjv eaurou tyvx$ v (cf.
Pr. S 36 ) must have rd. Nrir. In @ II^DJ is himself; in f ^o; is the seat
of anger. makes the antith. in the person of the wicked, f^ with the
previous line. *^33 n.f. as \ reflexive 49 19 69 11 , for paraphrase of pers. pronouns
v. j 3 , as seat of emotions and passions v. fo 3 . 6. "tt?p?] Qal impf., in form
juss. ; but it has lost its juss. force, as often in later poetry after Is. 2 .
Jnro vb. denom. rain, Qal, Am. 4 7 . Hiph. in ^ only fig.; manna yS 24 , flesh
78 27 , cf. bread Ex. i6 4 (J) and coals of fire Ps. // 6 . a^ns] is scribal error for
ons after S, Ew., Ba., DB., Du. f ^ns <ro/ Pr. 26 21 . ons t^N Is. 54 16 , cf. 44 12 .
I n? n.m. bird trap, in i/ only fig. of calamities and plots 1 19 110 124" I4O 6 I42 4
Je. i8 22 , rip> Q Pss. 9i 3 , cf. I24 7 I4i 9 Ho. 9 8 ; as source or agent of calamity
Ps. 69 23 Ho. 5 1 Is. 8 14 Jos. 23 13 ; so here if correct, but altogether improbable.
J irs] n.f. fire, of conflagration, antith. D^D 66 12 , as consuming 68 3 74 7
u8 12 ; subj. mya 83 15 , B xa *ptf 46 10 8o 17 , CN nun 2i 10 ; (2) of lightning,
() natural 29 7 IO4 4 IO5 32 I48 8 ; () theophanic, t^N >Sni i8 13 - 14 , cf. I4O 11 , so
here if a>x ^cno. It precedes Yahweh 5O 3 97 3 . (3) The historic theophanies
of the Exodus 78 14 IO5 39 , consuming Korah U>N nyan io6 18 . (4) Fire of anger
rtSsN i8 9 2i 10 78 63 , Ma niya 79 5 = 89 47 , cf. yS 21 , of strong emotion trs nynn 39 4 .
t nne)] n.f. brimstone, fig. of judgment, with -ram also Gn. ig 24 (J) Ez. 38 22 .
tnW?j] n.f. pi. raging heat, fig. zeal sg. Ps. II9 53 , pi. of the wind Samum
ii 6 , no need however of nn, which makes 1. too long; of fever of famine La. 5 10 .
J nan] ^{.portion, cstr. rpjn. ^30 (v. GesJ 95 " Lag.- 8 ^ 81 - 15 ) in good sense,
of Yahweh i6 5 , in bad sense ii 6 63", cf. 6S 24 . It was contr. for euphony and
94 PSALMS
should be connected with EDO by a Makkeph for a single tone. J D ^ n.f.
cup in good sense as given by Yahweh 23 5 n6 15 , Yahweh Himself i6 5 ; in
bad sense given the wicked to drink n 6 75 9 Je. 49 1 2 La. 4 21 Is. 5 1 17 Ez. 23 38 .
7. anx mm ,-rnx >r] cf. v. 5a . The position of pn* is unusual. Accordingly
it was regarded by |^, (J5, 3 as an attribute of Yahweh, and a cognate obj. was
supplied in r^p^x righteous acts, of divine acts IO3 6 -f 6 t., but if correct here of
human acts as Is. 64* Je. 5i 10 + 4 t. But it is doubtless a gl. making the
1. too long. ^\n -iTm 1C 11 ]. "^ v. 7 W here only coll., and therefore doubtful.
(5 interprets as v.p. The vb. may be pi. if connected with p>tx, coll. as
subj.; if not it may be an interpretation and not original with nc ; , as sub
ject. S E\3Q archaic suffix for vjo, usually pi., but here sg. as Jb. 2O- :J 27 23 , v.
Ges. 103(2 )"- 3 . This form of suffix gives a more melodious ending to the Ps.
These two lines expressing a general truth are a later gl. for congregation,
not suited to the original Fs.
PSALM XII., 4 STR. 4 4 .
Ps. 12 is a prayer, in which the congregation implores Yahweh
to save them, for the faithful vanish away and liars prevail
(v. 2 - 3 ) ; and to cut off the liars (v. 4 - 5 ). Yahweh Himself says that
He will arise, and set the afflicted in safety (v. 6 76 ). The congre
gation finally expresses confidence that Yahweh will preserve them
from the wicked round about (v. 8 " 9 ) .
C\ SAVE, Yahweh, for (kindness) is no more;
For (faithfulness) is vanished from among the sons of mankind;
Empty lies they speak, each with his neighbour,
With flattering lip, with double mind they speak.
Yahweh cut off every flattering lip,
And (every) tongue speaking great words:
Those who say, " To our tongues we give might,
Our lip is our own ; who is lord over us ? "
"BECAUSE of the spoiling of the afflicted, because of the sighing of the poor,
Now will I arise," saith Yahweh.
" I will set (him) in safety, I will (shine forth for) him,
(When thrust down) to the earth he shall be purified seven times."
P HOU, Yahweh, wilt preserve (his life),
Wilt keep (him) from this generation forever.
(Though) round about the wicked walk,
(When Thou risest up), (Thou dost lightly esteem) the sons of mankind.
The Ps. was in J3, then in H and J3& (v. Intr. 27, 31, 33). In the
latter it received the assignment rWDBPn"Sjj?, indicating that it was to be sung
an octave lower, that is, by the bass voice (v. Intr. 34). The Ps. is unusually
PSALM XII. 95
symmetrical in structure, 4x4x4. This is disturbed by the gnomic gl. in
v. 7 . The date of the Ps. cannot be too late because of juss. v.*, cohort v. 2 ;
but demonst. IT without article v. 8 is not classic. IDJ v. 26 as 7 10 77 and IDD
v. 2 = 1D3N 77 9 ; the use of -van, D OIDN v. 2 , D"j>*, o^jraw v. 6 , for the righteous
members of the congregation over against wicked members, all indicate a
time of religious declension, in which the pious were in great suffering and
peril, especially from slander and violence. It was a time of external peace
and internal corruption. The great stress laid upon sins of speech, v. 3 , cf. 41 7
I44 8 Pr. 6 24 I Ch. I2 33 ; v. 4 cf. I3I 1 ; indicates the influence of Persian ethics.
V. 6 gives a citation from Is. 33 10 , and not the reverse. All this favours the
Persian period, at the time when the people were corrupted by mingling too
freely with the neighbouring nations, subsequent to the building of the second
temple and prior to the reforms of Ezra and Nehemiah.
Str. I. is composed of two tetrameter syn. couplets. The
couplets themselves are antith. 2. O save~}, cohort, imv., earnest
entreaty to Yahweh. for~\, giving the reason. kindness || faith
fulness^ as suggested by chief ancient Vrss. and best suited to
context. $fy and other Vrss. followed by EV S . have " godly " and
"faithful." is no more~], have come to an end as 7 10 77 9 . is
vanished}, has disappeared, ceased, as 77 9 . According to the in
terpretation adopted, kindness, trustworthiness seem no longer
to exist in the community, cf. Ho, 4 1 Je. 7 28 . In the other
case the persons themselves who should have these characteristics
are no more, cf. Mi. f Is. 57 1 . 3. Empty lies they speak}, fre
quentative, of their custom or habit, cf. 4i 7 I44 8 - 11 . each with
his neighbour}. Unfaithfulness has so spread throughout the con
gregation that it has become a personal matter of man with man.
With flattering lip~}, as v. 4 , cf. Pr. 6^. with double mind },
with two different minds, cf. i Ch. I2 33 Ja. i 8 .
Str. II. has two syn. couplets. 4. May Yahweh cut of}.
The juss. takes place of imv. of previous Str. every flattering
lip || every tongue speaking great words }. These do not refer to the
character of the words as related to the speaker, and so " proud
things " PBV., boastful ; but as related to the hearer, greater than
the reality, and so flattering, deceiving, and misleading. 5. Those
who say}, referring to persons who use lip and tongue. To our
tongue we give mtght~\, as <, 3, Hi., De., Dr., Kirk., that it may
speak these great words. We are mighty, with no one mightier
than we are. who is lord over us ?~} implying negative answer,
Q6 PSALMS
no one. We are our own lord, our lips are our own], in our own
possession and power, and therefore we may make them as mighty
as we please. " Proud hypocrites are meant, putting confidence
in their speech to deceive men, and not submitting themselves to
God," Aug. The translation "with our tongue will we prevail,"
EV 8 ., JPSV., after &, though followed by Ba., Du., al., is gram
matically not so easy and not so well suited to context.
Str. III. is a synth. tetrastich disordered by a gnomic gloss.
6. Because of the spoiling]. The crafty enemies were also violent.
They had attacked the people unprepared and had taken spoils
from them. sighing], indicating a sad condition as the result of
this grievous wrong. the afflicted || poor], as 35 37" 4O 18 ( = 7o 6 )
74 21 86 1 I09 18 - 22 ; the prey of the liars and flatterers among their
neighbours. These are the words of Yahweh Himself, who is re
solved to interpose on their behalf the reason for which is men
tioned first for emphasis. Now will I arise, saith Yahweh], an
exact quotation from Is. 33 10 . Yahweh rises up, when He would
interpose on behalf of His people or the righteous among them,
cf. io 12 . I will set in safety], phr. only here, an exact response
to the entreaty v. 2a . / will shine forth for him], in theophanic
manifestation as Dt. 33 2 Pss. 5o 2 8o 2 94 1 , in accordance with Vrss.
The three vbs. without conj. give emph. utterance to the purpose
of Yahweh. But ^ gives a vb. that occasions great difficulty,
which is interpreted as a relative clause ; " from him that puffeth
at him " AV. ; " at whom they puff" RV., as io 5 ; " at whom they
scoff" JPSV., or, "that he panteth for" RV. m , Dr., or temporal
" when they pant for him " Kirk. ; none of which are satisfactory.
7. The words of Yahweh are pure words, silver refined]. This
clause constitutes a gl., interrupting the words of Yahweh and
destroying the structure of the Str., which has its fourth line at
the close of v. 7 . It is a glossator s expression of admiration of
the words of Yahweh uttered in the Str. It is, moreover, a gnomic
sentence, cf. Pr. 30 5 Pss. i8 31 i9 10 . His words are as pure as re
fined silver. When thrust down to the earth], referring to the
afflicted among the people, continuing the words of Yahweh,
cf. 74 7 i43 3 La. 2 2 Jb. i6 15 . The usual interpretation, referring
this clause to the silver, is difficult in every respect. The trans
lations : " As silver tried in a furnace of earth " AV ; or " on
PSALM XII. 97
earth" RV. ; "refined in an earthen furnace " JPSV., are not sus
tained by etymology or syntax. The Vrss. and interpreters differ
greatly, without in any case finding the sentence appropriate to
the context. he shall be purified }, that is the afflicted, by suf
ferings ; cf. Mai. 3 3 . seven times }, the holy number of complete
purification.
Str. IV. is composed of a syn. and a synth. couplet. The pious
now express their confidence in Yahweh, who has spoken with so
great promptness and decision. 8. Wilt preserve \ wilt keep~\.
The obj. is dub. in text. The suffixes in J^ are 3 pers. This is
better suited to context than i pers. of (, J. Probably both are
interpretations, the Heb. vbs. being without suffixes in the original
text. This is confirmed by the absence of one word in the first
line, shortening the measure without reason. We should supply
the usual object in such cases, probably his life, from this gener
ation}, the class of men described above as liars and deceivers,
cf. Dt. 32 5 Ps. 78 8 - 8 Pr. 3O 11 - 12 - 13 - 14 . 9. Though }, the conjunction
is needed for measure and meaning. round about the wicked
walk~}, familiar association with the righteous as in v. 3 , close
neighbourly conversation, and also publicity and boldness of their
wicked life. When Thou risest up~}, going back upon the promise
of Yahweh v. 6 , after (, which interprets it of Yahweh, though re
garding the form as noun. It is usually regarded as infin. with
prep, in a temporal clause, referring to the wicked, according to
the interpretation of the subsequent context as " the vilest men "
3, AV. But ^ makes it abstr. " vileness " RV., Kirk., " worthless-
ness " #DB. Such a word is, however, unknown elsw. in Heb.
It is best therefore to follow ({, and to regard it as vb. and refer
it to Yahweh : Thou dost lightly esteem}, so Gr., cf. La. i 8 . This
gives an appropriate climax to the Ps.
2. njr^n] Hiph. cohort, imv. ^/yv* v. j 8 . oCxrbv i^, so Che. is prob. inter
pretation. i?.p?] causal conj. Qal pf.yhoj v. 7 io real pf.,subj. Tpn] f^, @ ||.
D^-ION f$, 3, Ht, pi. ptc. pass. Qal, v^B**, cf. 3I 24 , v. 79* ; but < pi. at dX^^eiat
= U veritates = truths, cf. &, S, RV. m . f ?? n.m. faithfulness sg. Dt. 32 20 , pi.
abstr. Pr. I3 17 I4 5 2O 6 Is. 26 2 . (5 and f^ differ also Ps. 3I 24 . Probably (g is cor
rect in interp. of form, but they were both abstract. In this case we should rd.
-<cn as We. For similar mistake v, 4^. We should remember that in original
Mss. only ion was written, and it might be interpreted either as Tpn or npn.
H
98 PSALMS
IDS] is prob. error for f D?x fat/, come to an end as 77 Gn. 47 15 16 Is. i6 4 2Q 20 .
<S uXiyue-riaav. The pi. of vb. may be as often elsw. an interpretation.
3. J N|W ] emph. : (i) emptiness, nothingness, vanity, a vain expectation 6o 13
( = io8 13 ) 8Q 48 iig 37 I27 2 . i? ^an vanities, mere nothings, idols 3i 7 = Jon. 2 9 ;
N V ?S zw vain, Ps. I39 20 , so N^t? I27 1 - J Mai. 3 14 ; (2) emptiness of speech here
as Pss. 24* 4i 7 I44 8 - 11 ; (3) of conduct, & >r>p worthless men 26* Jb. u 11 .
injn PN C ;<I N] 0< with another, cf. ^ \s~nx 49 8 , I?>NI C \s 87. ."i^pSn notr] emph.
= -n Pot v. 4 , prob. both should be sg. syn. |>tt ; S. f [n^n] n.f. : (i) slippery
place 73 18 ; (2) smoothness, flattery I2 3 - 4 Pr. 6 24 Is. 3O 10 ; (3) smoothness
Gn. 27 16 . aSi aSa] wj/A ta/0 minds, cf. dtyvxos Ja. I 8 . 4. rnr] Hiph.
juss. J rn-D Qal #/ or conclude a covenant 5O 5 83 89 4 IO5 9 . Niph. ^<? ^ / ^ of
wicked 37 9 - w - 28 - 84 - M Ho. 8* Is. 29 20 Na. 2 1 . Hiph. // off, destroy Pss. /^ i o i 8
ic>9 13 , jnxc 34 17 = log 15 . f 1 ^] as used for evil purposes v. j 10 . It should
have SD for good measure as in syn. 1. H^SlJ] adj. f. pi. great, grand words,
<& /j.(ya\oprjfjLova, 3 magniloquam, cf. nu s p rough words, Gn. 42"- 3) , nnjj proud
words i S. 2 3 , riavj friendly words Je. I2 6 . 5. i^ajj uyrSS] a.X. n. is emph.
vb. is Hiph. impf. I pi., and construction difficult. TTJV y\wo-<rav THJL&V
/j.ya\vvov/j.v = 3 linguam nostram roboremus, suits context and is followed by
Hi., De., Dr. " our tongue will we make mighty," and most. 3T, "through our
tongue are we strong" so Bii., Du. But Ew., Ols. after Dn. 9 27 would supply
rvo, but this makes 1. too long. J "^ vb. Qal: (i) be strong, mighty, c.
p 65*; (2) prevail, of divine ->Dn, c. Vy IO3 11 1172. Hiph. here only, c. \
uns] prep, rx, c. sf. i pi. with us, on our side or in our own possession.
6. "te s c], p causal, f ^ n - spoiling as Je. 6" 2O 8 . f n^s % ] n.f* groaning
79 11 I02 21 Mai. 2 18 . r^a] in j/i /> . Jyp J > n.m. elsw.: (i) salvation,
J38.36 27! 50 28 5I 14 6 2 8 ^\\ ^8. 10 95! ,.52^ f",.^, ^S l8 47 (cf. 2 S. 22 47 )
24 5 25 6 27 9 656 79 9 85 6 Mi. f Hb. 3" Is. I7 10 I Ch. ! i6 35 ;"(2) victory Ps. 2O 7 .
^ rvp^] is usually taken as rel. clause, either against whom one puffs, cf. /o- ,
RV., Ges., Hi., or tfiat he panteth for Ew., De., Bo., Ols., Dr., RV. m . Du.
would rd. n"DX. But @ irapricri<i<ro/j.at as 94 1 presupposes >N, <S, 2, >cin.
Both may be explained as interpretations of an inf. abs. shine forth, in theo-
phanic or ideal manifestation as Dt. 33 2 Pss. 5O 2 8o 2 94 1 . 3 auxilium eorum
^ (n)-\ry is probably a paraphrase. 7. n^s] pi. cstr. J nn:x n.f. utterance,
speech, of man in prayer I7 6 , elsw. of God s word I2~- 7 i8 31 105 19 1 1911+211. j^32
I47 15 . J .-."nna] f. pi. ^mo adj. ethically clean, pure, of the heart 5i 12 , words
of Yahweh 1 2 7 , Law I9 10 . qnx] Qal ptc. pass. J i^v vb. : ( i ) smelt, refine, of
silver i2~ 66 , words of Yahweh i8 81 H9 140 Pr. 3O 5 ; (2) //, the mind, Yahweh
subj. Pss. I7 3 26* 66 10 Je. 9 6 Is. 48 Ze. I3 9 ; (3) test,prove Ps. ios 19 . ^i] a.X.
dub. tZT NniD2 interprets as 3 loc. and V>Sy n. furnace; but then pjo must be
pregnant, Dr., Ba., flowing down to the earth. Gr. thinks the last ^ dittog. and
rds. "S; as Pr. 27 2 2 . Houb. rds. ynm for Y^ t ^X-. Gr. f^np, Oort, Ehr. ^nn.
Vrss. had a different text. (5, 5 doKlfuov rrj yy; F probatum terrae ; 3 se
paratum a terra; Aq. x w P5" T% yjj. All seem to depend on ^-o vb. be
divided, separate, not used in Heb. in Qal, but only in N.H. and Aramaic. In
Egyptian Aramaic script t and " were so similar that interchange was easy.
PSALM XIII. 99
We might retain SSyj, but instead of interpreting it as S^j?3 interpret as
V?ij;a t Polal inf. cstr. fV?j; with a, as Jb. i6 1& , /ftrro/ down; cf. jnN 1 ? S^n
Pss. 74 7 89 40 , Tn&6 ioi I43 3 , px 1 ? JTJH Is. 25 12 La. 2 2 . It would then refer to
the afflicted of v. 6 and introduce the last line of the tetrastich. The interven
ing six words would then be a gnomic gl. Pi?f o] Pu. ptc. f ppf VD - Q a U
r^/w<?, purify Jb. 28 1 36- 7 ; Pi. same, Mai. 3 3 ; Pu. be refined, only ptc. of metals,
elsw. i Ch. 28 18 29 4 , of settled wines Is. 2^. ^prrf] i.p. dual form of
JJ731? adj. seven H9 1U4 , dual sevenfold, elsw. 79 1 2 , pi. seventy 9O 10 . 8. nrm]
emph. D7.ctf ; n] Qal impf. 2 m. sf. 3 pi. || U vfn sf. 3 sg.; but @ in both cases
has ijfj.as. 3, Aq., 6 agree with |^, and refer sf. of the first vb. to the divine
words. Probably all are interpretations of originals without any sfs. at all.
The first line lacks a tone. The missing word was prob. v tfoi, as 25 >2 97 10 ,
either his life or as poetic paraphrase of pron., v. j 3 . IT] without article as
adj., Ges. 126 ^, v. y 16 . @ inserts /cai in order to give "m a temporal force.
9. S OD] emph., v. 3", begins the line too abruptly, stating a fact which is
singular in view of D before :n; moreover a tone is missing from the line.
Probably an original ^ has fallen out by copyist s error. P^?r^] Hithp.
impf. 3 pi. full form in conditional clause with ^ though. onr] inf. cstr.
defectively written with r temporal. t -Vl] a.\. worf/i/essness. VC^ 7 ] & e
worthless Je. I5 9 , 3 vilissimi filiorum hominum. <S, vb. ^-rroXviaprjaa^, Sexta,
tZovQ^vrjaas. Ba., building on x^M- f Origen s Hexapla, thinks of c^r vine
yard, as Is. 5 7 27 2 Je. 2 21 I2 10 , a vineyard lightly esteemed by the wicked.
Gr. rightly rds. n^r, pf. 2 sg. f [^r] Qal, trans. 77^ </<?j/ lightly esteem,
as La. i 8 (Hiph.) for intrans. La. I 11 Je. I5 9 and trans, lavish, squander Dt. 2i 20
Pr. 23 20 - 21 28 7 .
PSALM XIII., 2 STR. 4 4 .
Ps. 13 is a prayer expostulating with Yahweh for long-con
tinued neglect (v. 2 " 3 ) ; and petitioning for deliverance from deadly
peril from an enemy (v. 4 ^). A liturgical addition rejoices in sal
vation already enjoyed (v. 6 ).
t-JOW long, Yahweh, wilt Thou continually forget me?
How long wilt Thou hide Thy face from me?
How long (must) I put (grief) in my soul?
How long shall mine enemy be exalted over mef
, my God, O look, answer me ;
Lest I sleep in death, O lighten mine eye,
Lest mine enemy say, " / have prevailed over him,"
Lest he rejoice that I am moved even mine adversary.
Ps. 13 was in then in |E and B3& (v. Intr. 27, 31, 33). In its
present form, it has three Strs. of 5, 4, 3 lines in ^; in (g the last Str. has
an additional line. It is tempting therefore to think of gradually decreasing
100 PSALMS
strophes as De. "Das Lied wirft gleichsam immer kiirzere Wellen, bis es,
zuletzt nur noch freudig bewegt, still wird wie die spiegel-glatte See." But
closer examination shows that the man responsible for the present form of the
Ps. had not such a fine poetic sense for form. The original Ps. was composed
of two tetrameter tetrastichs, rhyming in i, the first Str. also in its four lines
begins with njN~i>; the second in three lines with JD. In the Ps. as it now
is, the tetrameter measure is changed to trimeter in v. 606 , the extra line in v. 3 *
is without HJN n;-; the assonance of JD is neglected in v. 4 ; JD is omitted alto
gether in v. 56 ; and rhyme is disregarded in an unnecessary change of order
of words in both Strs., and also in change of sg. sf. to pi. in v. 4 - 5 . It is
quite easy to restore the Ps. to its original form in these respects. It is true
njs -i; might be prefixed to v. 36 (Br. SHS - s 80 ), and it is possible with Du. to
make over the trimeter in v. 6 to tetrameter; but even then there is a lack
of harmony between v. 6 and v. 2 - 5 , which is best explained by regarding v. 6 as
a liturgical gl. In that case the rejection of v. 36 as expl. gl. is necessary.
The Ps. in its present form is doubtless a congregational Ps. of prayer closing
with praise. But if v. 6 be a gl., the two Strs. are most naturally explained
as the prayer of an individual; and in that case the evidences favour an early
date. The Ps. was not composed for public worship; but was adapted for
the purpose, when it was taken up into IB. There is no evidence of late
date apart from gls. There is no intrinsic evidence against as early a date
as the time of David. The Ps. is brief, terse, simple, and yet symmetrical
and ornate in style and form. The author of 2 S. i 1 ^ 27 might have written it.
The use of jo there v. 20 is similar to its use in this Ps. v. 4 - 5 . Hi., De., Kirk.,
refer it to Saul s persecution of David, and it admirably suits that historic
situation.
Str. I. is a syn. tetrastich. 2. How long?] emph. repetition
in four lines ; earnest expostulation with Yahweh because of long-
continued neglect of His servant. Wilt Thou forget me? \\ hide
Thy face from me?~], so as not to see, as io u , where we have same
parall. terms in mouth of the enemy. Continually^ as i6 u
Pr. 2 1 28 , and not "forever," RV. after Vrss. which is not suited to
the sentence. There is no sufficient reason to break the sentence
in two as AV. or paraphrase by "utterly" as JPSV. 3. Must
I put in my soul~\. The change from second person, referring
to Yahweh, to the first person of psalmist, before third person of
enemy is striking in these lines of expostulation. We may be sure
this action was not a simple fact feared for in the future, but in
voluntary action ; and so the mood of vb. cannot be indicative
as EV 8 ., but must be juss. griej f ], so by an easy emenda
tion of many scholars in accordance with context, and also with
PSALM XIII. 10 1
the usual meaning of nephesh. But the conception, of a person
putting grief in his own soul, was so unusual, that an early scribe
by the omission of a letter read " counsels," " advices," so EV.
This is thus explained by Pe. : " plan after plan suggests itself, is
resolved upon, and then abandoned in despondency as utterly un
availing." But nephesh is seldom used of mental states, and this
thought is not easy to adjust to the context. It had to be ex
plained by the gl. : sorrow daily in my mind. Mine enemy],
personal in the original Ps., but congregational in the present
text. be exalted over me ], in success, supremacy, and triumph :
elsw. of God or His people ; here only of enemy over a pious
man : all the more therefore emphasising the abnormal situation,
the reverse of what it should be.
Str. II. is a tetrameter tetrastich, three syn. lines, synth. to the
first line, and is all petition to Yahweh. 4. My God], to empha
sise personal relation of psalmist to Him. O look~\ earnest en
treaty followed by imv. answer me, without conj. expressive of
urgency, antith. to v. 2a . Lest], in three lines antith. " how long,"
Str. I. O lighten mine eye], cf. iQ 9 , to which it has been assimi
lated by copyist in use of pi. eyes destroying rhyme. The antith.
with " hide Thy face " v. 26 indicates that it is here the turning of
Yah weh s face upon the psalmist that lightens his eye as 4 7 3i 17 6y 2
8o 4. s. 20 j. l8 27 , 19 i^ all on basis of the High-priest s blessing Nu. 6 25 .
The use of the phr. i S. I4 27 - 29 Pr. 29 13 Ezr. 9, as well as context,
favours the enlightenment of the eyes in the sense of the revival
of physical strength and moral energy. But it is due here to the
light of Yahweh s countenance, so that probably lighten is here
pregnant, comprehending both conceptions. / sleep in death}.
Death is often conceived as sleep ;6 6 90* Je. 5I 39 - 57 Jb. i4 12 , not
implying that the dead continue in a state of sleep in Sheol, but
that the state of dying is a falling asleep to awake in another
world. The psalmist is in peril of death, unless the favour of God
shine forth from the divine face upon him, with its quickening
power. 5. Mine enemy say], boastfully, antith. " grief," which the
poet was obliged to put in his own soul v. 3a . / have prevailed
over him], have the ability and power to overcome him, slay him,
as parall. implies. that I am moved], shaken, overthrown, re
moved from my place : the theme of the rejoicing of the adver-
102 PSALMS
sary, who looks upon his plans as already accomplished. The
poet is in grave peril of this result, but it has not yet transpired ;
and his urgent plea to Yahweh is that he may be delivered in
good time. Elsw. in ^ this vb. is used of man with a neg. in the
assurance that one "will not be moved" io 6 i5 5 i6 8 2i 8 3O 7 62 3 - 7
II2 fi .
6. An editor, desiring to make the Ps. more appropriate for
public use, adds a trimeter couplet of faith and joy :
But I in Thy kindness trust ;
My heart rejoices in Thy salvation.
A still later editor, with the same purpose, adds a resolution of
public praise :
I will sing to Yahweh, because He hath dealt bountifully with me.
($, U give a fourth and still later liturgical line from y 18 , preserved
in PBV. :
Yea I will praise the name of the Lord Most Highest.
2. J n ^~"^>] 4 t. repeated for assonance at beginning of each 1. of original
Str.; elsw. 62* Ex. i6- 8 Nu. I4 11 (J) Jos. i8 :J (E). nsj.] i6 n Pr. 2i- 8 ever,
continually, and not contr. of nx: 1 ? forever, v. <y, the usual term, wh. is not
suited to njs \y. 3. mirs] c. tfwa, a.X. and difficult. MT. is an erroneous
interp. connected with use of n ix>, wh. is not suited to context, or the ordi
nary use of VDS, often the seat of emotions and passions, seldom of mental
states ; v. BD./9. Although this text is so ancient and universal as to be in
most Vrss., yet it is better after & with Dy., Gr., Che., Bu., Du., to rd. ror:
hurts, griefs (v. i6 4 147*), or sg. r^r: as more suited to iro: and context. Then
rd. vb. as juss. t P;] n.(m.) grief, sorrow, elsw. 3I 11 icy 89 n6 3 Gn. 42 38
44 31 (J) J e - 4 l - is an ear ty wor d J l:)Ut a l so l ate Est- 9* 2 - It is not, however,
suited to 33 s , which usually is seat of mental and moral states, seldom of
emotions and passions, and then in careless style. "33 s ?] long form; cf.
short form 3 1 ? v. 66 ; hardly from same writer, v. BD/?. 2?: "] v. i", where
followed by ns^, added here <5 A , so Ba., Du., Gr., Che., al. We., Lag., Hu. N w ,
Kirk., al., rd. av Di\ We must choose between the two, ace. to Dr. The
whole clause is a gl. of emph. repetition, making Str. just this 1. too long.
4. na"3n] Hiph. cohort, imv., sq. imv. emph. coordination. n*?H ">] sel
dom in ^, v. 7 2 . Rhyme requires that the divine names should begin the 1.
and pr; close it. jn] neg. final clause, v. 2 1 *, thrice repeated, the last time
omitted by prosaic editor ; properly sq. subjunctive cohort, form, but combi
nation with JD requires shortened form for measure. r^r] is ace. of state.
5. W?Sy] Qal pf. I sg. with sf. 3 sg. a.X. J ^r vb. (l) be able to do a
thing, sq/inf. i8 39 36 13 4O 15 yS 19 - -, abs. 2i 12 ; able to endure ioi 5 , as Is. i lf ;
PSALM XIV. 103
able to reach, c. S Ps. I39 6 ; (2) abs. have power over, prevail Gn. 3O 8 (E)
32 29 (J) Ho. I2 5 , sq. ^ Gn. 32 26 (J) Ps. 129- ; so here, as <& Trpbs avrbv, &,
and measure require. Rhyme requires the order Thy 1 s , first neglected by
copyist and then by later copyist reduced to sf. >nx] pi. improb., rd. sg. as
IPS, and transpose to close of 1. for rhyme. -V?^] is improb. without )0.
Rd. Vr ffl ; pi. due to double error, the omission of fa and pi. nx. EOIDX rp]
temporal, AV., Kirk. ; causal, Dr. ; or better obj., subject-matter of exulting ;
v. jo 6 . 6. jxi] emph. of personal determination; here for congregation,
in liturgical gl. which is trimeter couplet. ^nnsa rppro], pf. state, phr. 52 10 ,
elsw. usually in God Himself. If this were original to Ps., we might with Du.
insert mrv, and so get tetrameter. S.r] juss. with modal sense, if parall. with
my IPX Qal cohort., so Dr.; but if parall. with previous line has lost modal
sense as usual in late style. Subj. oV Pr. 24 17 Zc. io 7 , more properly E>DJ
Ps. 35 Is. 6i 10 , TO3 Ps. i6 9 . ^n>v^i3] might be given either one accent or
two, ace. to good usage and design of poet as to measure ; v. j 3 . ^y Sp-Tv]
deal bountifully with, as 116" HQ 17 I42 8 , v. 7 5 . v gives ground or reason of
exultation. This 1. is a tetrameter and is a still later gl. ( adds a tetrameter
1., /cat i/ aXa) ra5 6v6/j.a.Ti Kvpiov TOV tylffrov = jvSy mm 01? mniN\ a liturgical
addition from 7 18 . ]vhy mm elsw. 47*. If this Str. is to be taken as original,
this line is needed to make up tetrastich. But it is difficult to explain its
omission from p. It implies public worship of congregation. But if it be
gl., the previous three lines are also gl., because they imply the same situation
and a later date than the previous parts of Ps.
PSALM XIV. = LIII., 5 STR. 2 5 .
Ps. 14 describes dramatically the impudent nations, acting
abominably, saying to themselves, " There is no God to interfere "
(v. 1 ) ; Yahweh from heaven inspecting them (v. 2 ), and declaring
that there is not a single well-doer among them (v. 3 ) ; the
devourers of His people, ignoring Him in careless indifference
(v. 4 ) ; Yahweh suddenly scattering them, and putting their plan
to shame (v. 5 " 6 ). At a later date the congregation prays that
salvation may come forth from Zion (v. 7a ) ; and still later, sum
mons to the worship of Yahweh, because of the restoration of
prosperity (v. 76 ).
J HE impudent said to themselves, " There is no God (here)."
They corrupted their deeds, they acted abominably, there was no well-doer.
YAHWEH looked forth from heaven upon the sons of mankind,
To see whether there was any acting intelligently in seeking after God.
J HE whole have turned aside, have drawn back, together are become tainted.
There is no well-doer, there is not even one.
104 PSALMS
J-J A VE the workers of trouble no knowledge devourers of my people ?
They eat bread : Yahweh they do not invoke.
J HERE feared they a fear; for God scattered them ;
Their plan was put to shame : for Yahweh rejected them.
Pss. 14 and 53 both have mS and nxjnS, and so were in Q and Q& (v. Intr.
2 7> 33)- Possibly the mun 1 ? of 14 was a later assimilation. To 53 is prefixed
^OK D, possibly owing to the use of ^OtfD in v. ! , but probably original, indicating
that the Ps. was also in the little collection of Maskelim (v. Intr. 26). Q3
added a direction for the melody n*?nD "?y (y. Intr. 34). Ps. 53 was also in
(v. Intr. 32), where STI^N was substituted for an original mn> throughout.
Thus the Ps. had several editings before it received its present positions in two
different texts. There are several minor differences: (a) *?!> 53- = nS>S>? I4 1 ;
() the insertion of i before iavnn 53-; (c} ^ 53* = sjn 14*; <y) JD 534 f or
no i 4 ; 0) s 3 before *yo 14*; (/) n^tf; 53? for np^ 14?. These are such
variations as might readily occur in different texts without changing the sense.
In most cases Ps. 14 seems to be nearer the original. Ps. 53" is different
from I4 5 after the first clause trio nnc otf. This difference is due not to
design, but to different interpretations of a difficult text, for the same con
sonant letters lie at the basis of both texts (v. v. 5 notes). In this v. Ps. 53 is
nearer the original, as it points to an actual event of experience, where Ps. 14
generalises. @ * R, F, Syr. Hexapla, PBV, have a number of additional
lines, cited in Rom. 3 1 - 1 8 from Pss. 5 9 io 7 36 1 140* Is. 59?- 8 . They came into
at an early date by a marginal reference to Rom. 3 lfr - 18 , and in cod. Kenn.
649 of | were translated back into Heb.
Their throat is an open sepulchre ;
With their tongues they have used deceit;
The poison of asps is under their lips ;
Whose mouth is full of cursing and bitterness.
Their feet are swift to shed blood;
Destruction and misery are in their ways,
And the way of peace have they not known.
There is no fear of God before their eyes.
It is impossible that these lines should be original, because of the textual
evidence. They are absent from $, other Vrss., * and later cocld. , and
are rejected by Origen and Jerome. Moreover, they do not accord with the
thought of the Ps.; they entirely destroy the strophical organisation, and are
of several different measures. The Ps. reflects the same situation essentially
as Pss. 9-10; cf. 14! with io 4 - "". The S^j here is the same as the jrtfn
there. It was a time when the congregation of the Restoration was in great
peril from the surrounding nations contemning and treating with contumely
their religion and their God : before the reforms of Nehemiah. The lan
guage is in general similar to D, Je., Zp., Ez., and Is. One word has no
example in this list, n\xj v. 3 , elsw. Jb. I5 16 ; but this is an Arabism, and may
PSALM XIV. 105
well have been of this time rather than later, when Aram, influences pre
vailed. The divine inspection from heaven v. 2 implies the doctrine that
Yahweh is not merely the God of Israel, but the God of the nations, the only
real God; and therefore the triumph of monotheism over polytheism, such as
is evident in Is. 2 - 3 . The original reference of the Ps. to the nations, which
is evident in 53 because of the more general interpretation of the situation,
became in 14, in the worship of the congregation, adapted to the impudent
contemners and ignorers of God in Israel itself. The Ps. is composed of five
pentameter couplets, but there are three lines of different measure at the end.
These represent two different liturgical additions : the one a petition for sal
vation from Zion the capital of Yahweh, as in I io 2 ; the other a call to w or-
ship because the salvation had been accomplished. Both imply the temple
worship of the Restoration.
Str. I. A synth. couplet describes the nations in their attitude
to the people of Yahweh. 1. The impudent}. They ignore
God, treating His people with contempt, and acting in a shame
ful manner towards the religion of Yahweh and Yahweh Himself.
The Nabhal is not a " fool " EV 8 . in any of the meanings of this
word, but a more aggressive personality, one who, in an earlier
religious stage, represents the scorner of WL. (v. Ps. i 1 ). He is
not the antith. of the wise, but of the one acting intelligently v. 2 .
The word is here sg. coll., and so is followed by pi. vbs. In Ps.
14 there is a generalisation of the earlier historical situation,
referring to impudent nations hostile to Israel and the God of
Israel, which, while not altogether destroying, yet so obscures it
as to make it easy for the congregation in later worship to think
of the impudent in Israel itself, who act contemptuously towards
the pious portion of the congregation and their religion ; and later
still to think of the unbeliever and infidel. Said to themselves},
in their mind, as io 6 . There is no God (here)}, not a denial of
the existence of God, these nations were polytheists and not
infidels, but a denial of the presence of God, to interfere with
their actions, to interpose on behalf of His people, as io 4 ; inter
preted by "He will not require" io 14 and by "God hath for
gotten, He hath hidden His face, He doth not see " io 11 .
Accordingly these nations, in a most impudent manner, went to
the utmost length with apparent impunity. They corrupted their
deeds, they acted abominably}. Some, even Kirk., think that the
psalmist has in mind the corruption that preceded the deluge
IO6 PSALMS
Gn. 6 12 (P) ; indeed, he uses the first of these vbs., but in a dif
ferent phr. The phrasing here is in accord with Zp. 3 7 , all the
more if we transpose the noun to be the obj. of the first vb.,
although the reference in Zp. is to corrupt Israel, and here to
the nations. The reference to the universal sinfulness of mankind
before the deluge is possible only by a generalisation of the text
of the original even beyond the changes of Ps. 14. The abomi
nable deeds towards Israel are more fully described in Ps. io 7 10 .
There was no well-doer^, among these hostile nations; there was
no exception, they were all alike ; they had attained a climax,
the utmost possible limit in their impudent and abominable
actions.
Str. II. A synth. couplet, describes Yahweh s attitude, antith.
to that of the nations, of the first couplet. 2. Yahweh looked
forth from heaveri\. He was in heaven, cf. io 5 , at a distance
from the nations. They could not see Him ; they might ignore
Him, and contemn Him, and to themselves deny His presence ;
but in fact He was there. He was intensely interested in what
was going on ; so much so that He was looking forth upon the
sons of mankind^, these impudent nations, which yet belong to
the race of mankind and not to the order of divine beings, to see
whether], making a careful, thorough, scrutinising inspection,
there was any acting intelligently^, in order, if possible, to single
out one from among these impudent ones that was their real
antith. in seeking after God~\, in prayer and worship, cf. 9".
Str. III. A synth. couplet, still further describing the char
acter of the impudent nations. The result of the divine inspec
tion corresponds entirely with the psalmist s description (v. 1 ).
3. The whole, i4 3 = all of them, 53*], variations of style merely,
intensified in together, of joint action. They all alike share in
the same characteristic doings. have turned aside i4 3 || have
drawn back"] 53 4 : syn. vbs., both needed for measure, the two
different prosaic editors preferring, one the one term, the other
the other term ; both further explication of v. 16 . Instead of seek
ing after God and doing good, they have drawn back and away
from God and good. are become tainted"], corrupt, spoiled, alto
gether bad. This is not, as has been commonly supposed, an
assertion of universal human corruption ; but, as the context shows,
PSALM XIV. 107
of the total depravity of the impudent oppressors of the people
of Yahweh, described in v. L 4 . There is no well-doer^ showing
in the climax the exact agreement of Yahweh with the psalmist as
to the character of these nations, intensified, however, by the
additional clause : there is not even one.
Strs. IV, and V. are synth. couplets, giving the psalmist s
description of the final result of the antithetical situation de
scribed in the previous couplets. 4. He first expostulates with
these nations : have (they) no knowledge .?]. Is it possible that
they do not know that Yahweh is inspecting them, and declaring
their character and doom ? How can they go on ignoring God
as they have done ? It seems incredible that they should act
so. The workers of trouble~} take the place of " sons of man
kind " v. 2 and "the impudent" v. 1 , as a more suitable term to
sum up all that has been said about them. Devourers of my
people~\. The bitter enmity and severe attacks made upon the
people by their enemies to destroy them are compared to eating,
devouring, as Hb. 3" Ps. 27*. This suggests the corresponding
thought resuming that of v. 1 , that they so ignore God, are so
impudent and contemptuous in their attitude towards Him, that
they eat bread^ partake of their ordinary food without regard to
Him, without at all considering Him. Yahweh they do not in
voke^ renewing the thought of v. 2 They have no thought of
seeking after God, or of recognising Him at all, even in the
enjoyment of His benefits. 5. There~\ t pointing to a place and
a historic event known to the original psalmist, but not indicated.
feared they a fear]. This is mentioned abruptly and dra
matically, as if they were taken by surprise. It is still further
emphasised by the gloss 53 6 , "where no fear was " ; that is,
either, when there was no apparent reason for fear, suddenly it
came upon them without warning, or they were seized with a
panic without external cause, due to the sudden realisation in
their minds of the real situation described above. For God
scattered (them)}, so 53 6 , in accordance with the panic of the
previous context. The vb. admirably suits that scattering in all
directions which takes place whenever a sudden panic comes
upon a body of men, cf. 89 11 . But 14*, by error of copyist, has :
"for God is in the generation of the righteous," which gives,
108 PSALMS
indeed, a general reason why the nations should fear Yahweh,
and stay their evil deeds against His people, but no reason for
this sudden fear that has come upon them. Ps. 53 gives as the
obj. of " scatter " : " the bones of Thy besiegers." This conceives
of the nations as besieging the people of Yahweh when the panic
suddenly came upon them. This admirably suits the context and
is tempting as a historical basis of the Ps., but in fact it is due to
a misreading of the original, and destroys the measure. 6. Their
plan was put to shame }. This underlies and best explains both
texts. Their plan was, as the previous context shows, to devour,
utterly destroy, the people of God ; and their deeds were most
impudent, abominable, and corrupt. Their plan was frustrated
and put to shame, because they were scattered in a disgraceful
panic. Ps. 14 misreads so as to give either a statement of fact :
"Ye put to shame the counsel of the afflicted," or a hypothetical
clause : " Ye may put to shame " ; but in either case it is difficult
to adjust to the context. It is true that this clause might be
regarded as a reiteration of the impudent conduct of the nations,
but there is no apparent reason for it here, and we still lack,
according to that interpretation, any explanation of the sudden
panic with which the verse began. Ps. 53 6 takes the vb. as abs.
and 2 sg. with God as subject, " Thou hast put to shame," which
suits the vb. " scattered," but leaves the obj. to be supplied ; while
the 2 pers. sg. is strikingly out of place in the midst of 3 pers.
sg. in previous and subsequent lines, all pers. alike referring to
God. For Yahweh rejected them~\, so 53 6 , in accord with its
context; i4 6 , "is his refuge," is due to the mistake of a single
letter of the original word, though it is quite well suited to the
previous context. The original Ps. came to an end with this
couplet.
7. A later editor, probably of 29, adds, as a liturgical prayer, a
tetrameter line.
Oh, that the salvation of Israel might come forth from Zion !
Zion is here conceived as the capital seat of Yahweh s dominion,
from whence therefore salvation comes. This implies a well-
ordered worship in the temple and a strongly defended city, as in
Pss. 46, 47. Here is an entirely different situation from that of
PSALM XIV.
v. 2 , where salvation comes from Yahweh in heaven; cf. no 2 for a
similar gloss.
A still later liturgical addition, a tetrameter couplet, was made,
probably in $, calling upon the congregation in public worship :
In that Yahweh hath restored the prosperity of His people,
Let Jacob rejoice, let Israel be glad.
The juss. form probably has juss. sense, although at this late
date it might be regarded as having lost its distinctive mng., and
so be translated as indicative future, "shall rejoice," " shall be
glad," EV S . ; the former is more suited to a liturgical gloss, the
latter is tolerable only in the view that it was original to the Ps.,
and then the early date would be against this interpretation of the
jussive. In that~\. The infinitive cstr. with prep, may be inter
preted as temporal clause, "when" J and most Vrss. and inter
preters, but better as giving ground or reason for the exhortation,
cf. 9 4 . Yahweh hath restored the prosperity of His people^. This
is to be preferred, especially at this late date, to the more specific
and earlier rendering of the phr., " bring back the captivity," EV 8 .,
which does not suit a late liturgical addition.
1. f jaj] adj.; not &(ppwv <, stultus 3, fool EV 8 ., but impudent, contu
melious, shameless, as impudens with the double sense of immodest and impu
dent : (a) towards God 14* = 532 7418.22 jjt. 32 21 all of heathen, Dt. 32 of
Israel ; (^) towards men, antith. to 3"7J nobleminded, and so shameless, base-
minded Is. 32 5 - 6 2 S. 3 33 I3 13 Je. ly 11 Ez. I3 3 (?); coll. of the contumelious
Sai p?in Ps. 39 9 , cf. Pr. i; 7 - 21 3O 22 Jb. 2 10 3O 8 . This mng. is confirmed by
nSaj n. f. -wanton, immodest, impudent deed, not in i//, but Gn. 34 7 (J) Ju. IQ 23
28. I3 12 +, and the denom. vb. f Ssj not in ^, but Qal be impudent Pr. 3O 32 ,
Pi. treat with impudence or contumely : God Dt. 32 15 , father by son Mi. y 6 ,
the divine throne Je. I4 21 , Nineveh by Yahweh Na. 3. O ntfh] Hiph. pf.
3 pi. action completed in present. \ nntf vb. Hiph. (i) destroy yg 38 - 45 io6 23
and prob. 57, 58, 59, 75 (titles); (2) corrupt in moral sense Gn. 6 12 (P)
Zp. 3 7 , act corruptly Ps. 14! = 532 Dt. 4 16 3i 29 Is. I 4 Je. 6 28 . w^nn] Hiph.
pf. pi. 3 m. without conj., emph. coordination, v. j 7 . ^ S ] v * 9 12 - P S - 53 2
has Sir, v. ft, but this is prob. an error of copyist. The conj. i between the
vbs. in 53 2 is prosaic and not original. The resemblance of the passage to
Zp. 3 7 favours the view that the noun is really obj. of both vbs. aicrntyj; TN]
= v.35 antith. to c^nSx J<N. The phr. = 53 2 - *, cf. 378 Ecc. 7 20 . The ptc. has
nominal force, well-doer, ana, good is seldom in an ethical sense 34 15 37 27 52 5 ,
v. 4^. (5 adds ou/c <TTIV ws ft>6s, assimilated to v. 8 and not original. 2. mm]
IIO PSALMS
emph. antith. Vsj ; the situation is dramatic as Ps. 2. o^D^p] also emph.,
the heavenly residence in antith. with earthly men. Ti?^ 1 ? 1 ] Hiph. pf. emph.
present. J qpr vh., Niph. look forth from heaven 85 1 2 , \ Hiph. same, elsw.
I02 20 La. 3 60 Dt. 26 15 ; cf. B an same, 33 13 8o 15 IO2 20 . ^sfrc] Hiph. ptc.
nominal force, as aia ntry, acting with understanding at having insight, antith.
to Vjj ; cf. ^. 3. ^n] /#* 7//fo/<? = ^3 53* //&&lt;? w^o/<? 0/f/. < in both Trdv-
res. The former as 49 18 IO3 19 iiQ 91 1459, the latter as 29 9 . no] Qal pf. 3 m.
-no z;. 6 9 , of revolt as Dt. II 15 i; 17 Je. 5 28 . For this 53* has JD Qal pf. 3 m.
J JiD Qal backslide, prove recreant, to Yahvveh, abs. jj>4 Pr. 14!*, c. JE Ps. 8o 19 .
Niph. (i) reflexive turn oneself back, prove faithless, c. nnND Zp. I 6 , Tins
Is. 50 5 Je. 3S 22 Pss. 44 19 78" (prep, omitted) ; (2) passive, be turned back,
repulsed by foes, with -nnN 35* 4O 15 (=7O 3 ) 1296 Is. 42 17 Je. 46 5 . This
1. lacks a tone. We might think that in the original both vbs. ID and JD
stood, as two vbs. v. 16 ; and that one copyist took one vb., the other the
other. i?? .] v. 4?, together, of joint action. in s N;] Niph. pf. 3 pi. f [rV?N]
an Arabism, be tainted, corrupt, elsw. ptc. n^to Jb. I5 16 . ins DJ \>*C\, there is
not even a single one. DJ in the sense of \even 38 11 78 20 I32 12 , an v. S 8 .
4. N^H] interrog. with neg. expostulation. i>"" T ] emph. present, v. i 6 .
T. ? "i?^"^] so f 53 5 > but 1^ omits ^3 there. It is an easy and frequent
insertion, v. 5 6 6 9 , and it makes the 1. too long. ^D? ^DN] Qal ptc. pi.
cstr. nominal force. J S 3N (i) eat : man subj. 128-; (a) manna yS 24 - 23 , birds
78 29 , cnS *?DN Az^ a meal 14^ (= 536) 4i 10 IO2 6 i2; 2 Gn. 3 19 3i w 37 s6 43 2 6-2
2 K. 4 8 ; (^) sacrificial meals Pss. 22 27< 80 io6 28 , even of God, in question 5O 18 ;
(f) in mourning, fig. ashes IO2 10 , cf. 8o 6 (Hiph.); (2) animals subj.: insects
78 45 I05 36 - 35 , dogs 59 16 , ox io6 >2l) ; (3) enemies, devour, a? 14^ = 53 5 , Jacob
79 7 , the flesh of the people 27 2 ; (4) subj. things, devour^ fire l8 9 2i 10 50*
78 03 , zeal 69 10 . Hiph. give to eat, God subj. n^n aSna 8i 17 , fig. ^"OT nn * 8o 6 .
Usage makes it plain what is meant here, a taking of the ordinary meal.
5. \ rr] adv. dem. there : (i) simple designation of place after 3 ji 69^
I07 36 I37 1 , defining nrs IO4 17 ; ~u s relative 122*; (2) pointing to a place at
the end of the clause 48 7 87 4 - 6 ; (3) emph. at beginning of sentence, point
ing to a place where something important had happened or will happen,
especially in description, /^ (= 53 6 ) 36 13 where defeat had taken place, 66 6
rejoicing, 68- 8 procession, IO4 25 - >26 movement of animals or ships in the sea ;
other conceptions I32 17 133* I37 3 I39 8 - 10 . n.-pir, same with n local, place I22 5 ,
emph. 76*; v. BZ>B. nno nns] vb. Qal pf. 3 pi. aorist j nno. Vb. dread,
abs. 78 53 Dt. 28 66 Je. 36*? TO TO cog. ace. Pss. // = 536 DL 28" Jb. 3 - 5 ;
c. |o Pss. 27 1 II9 161 . J ino n. elsw. ^ (i) dread, before Yahweh IO5 38 H9 12:) ,
the enemy 64 2 , peril at night 9i 5 ; (2) obj. of dread 3i 12 36 2 536. 53 6 adds
nno rvn S, an explanatory addition to emphasise either that the calamity
came when there was no apparent reason for dread, or else that there was no
real reason for it. The great difference between 14 and 53 now appears.
o\iS ^D] I4 55 53 is parallel with nw ^ I4 66 = DnS ^ 53^, both causal
clauses with God subj. It is, however, improbable that DTI^N was in the orig
inal Ps. of S. ic"3^ ^j? nxv p^x ^^2] i4 56 - 6a for which nnc on T):h rocxj? nis
PSALM XIV. Ill
53 66 -. These variations are evidently due to a copyist s error, and not to
intentional change. The texts were written originally thus in f$ :
14. tfan vy mj? p-ra ma
53. npan -pn noxj? ITS
There is nothing to correspond with pnx in 53, therefore it was an explanatory
addition to nn, which without it is unintelligible, -na might be interpreted
as Aram. ~na scatter = ire, and it might have been an unconscious substitu
tion or interpretation of the form of the original J "u<3 vb. Niph., bones are
scattered at the mouth of Sheol I4i 7 . Pi. subj. Yahweh, scatter, disperse,
enemy Sp 11 , hoar frost I47 16 ; subj. man, his ways, so to run hither and thither
to other gods Je. 3 13 , scatter money Ps. II2 9 Pr. II 24 . 113 in the sense of
scattering enemies is most suited to context, and in all probability original
here. DP*", their counsel, plan (v. /*), best explains both readings. In the
one text it was explained as against the \r, the afflicted (v. q 13 } ; in the other,
it was rd. as ~ i?:xj? bones {v. d 3 }, due possibly to I4i 7 . This then had to be
explained, and so the gl. originated either ppn, avdpuirap^crKuv, Ttf qui homi
nes placet, or 7] vi thy besieger, Qal ptc. sf. 2 s. J run vb. Qal encamp, of army,
c. S? 27 3 ; S aoo metaphor for protection 34 8 ; here c. ace. besiege. But sf.
2 pers. and ace., both suspicious, and improbable in original. 14 has -IBM an
Hiph. impf. 2 pi. c*a (v. 6 11 ). 53 has npi^rn Hiph. pf. 2 m. fully written
form. But neither of these is suited to context, which requires 3 sg. The
Hiph. in the sense of be put to shame is common, as up 31 - 116 Je. 2 26 6 15 46 24
^gi.i.ao 5o 2 - 2 ; then nx; might be subj. and the form have been w OP. The
2 pi. is a later interpretation. The 2 sg. pf. is also an interpretation. -i^Dnc]
14" for wh. CDX^ 53. Here again the resemblance is so great in form that the
difference must be due to interpretation and not intention. The sfs. are in
both cases later interpretations ; the difference between DPID and DJO is slight
in ancient scripts and in some dialects in pronunciation. J ^prra n.m. refuge,
esp. of God, elsw. 46 2 6i 4 62 8 - 9 yi 7 73^ pi 2 - 9 94 22 I42 6 , rocks for conies IO4 18 .
This is suited to the context of 14 in part, but not to the original Ps.
% [DSD] Qal reject, refuse, c. ace., subj. God 53 6 Sg 39 , subj. men 36 5 Ii8 22 ;
c. a subj. God 78 59 - 67 subj. men IO6 24 ; Niph. be rejected /j^. This vb. in perf.
3 m., suits context and the original Ps. 7. fflr^p] expressive of wish = 53 7
55 7 (y. 4 7 } and introduces a liturgical addition, as no 2 . r.jMir] sg. cstr. =
53 nijup pi. cstr., the former salvation, the latter saving acts, the former more
probable, v. j 3 . ^N?^ || ap?;_] poetic terms for the nation and later for the
religious community, v. BDB. 2ira] inf. cstr. temporal, Hu., Ba., Du.,
Dr., Kirk. ; but this is not so well suited to context as causal, giving reason
of rejoicing ; cf. 9 4 . The phr. f niatp aitf is technical, 141 ( 53 7 ) 8s 2 I26 1 - 4
Dt. 30 3 Je. 29 14 30 3 - 18 3I 23 33^ 4 8 47 49 39 Ho. 6 11 Am. 9 14 Zp. 2 7 3 20 Ez. i6 53
2 9 14 J- 4 1 Jb- 42 10 . In most of these passages we might render, restore cap
tivity, bring back captives ; but some of them must have the more general
mng. restore prosperity. If the former here, the liturgical addition muse have
been very early, after the restoration of Zion to the centre of the Jewish reli-
112 PSALMS
gion ; if the latter, it may have been at a much later date. Possibly there
are two stages of liturgical addition in this verse. npir?] v, j 12 , \\ *?r, v. 2 11 ,
both juss., the latter in form. They should be interpreted as real juss. If,
however, the previous clauses be temporal, it would seem necessary to inter
pret them as future indicatives, and to regard the juss. form as having lost its
significance.
PSALM XV., STRS. 2 3 io 3 i 3 .
Ps. 15 is a didactic poem, inquiring what sort of a man is
qualified to be a guest of Yahweh (v. 1 ) ; describing him in ac
cordance with a decalogue of duties (v. 2 " 56 ) ; and declaring such
a man secure (v. 5c ).
yAH WEH, who shall be a guest in Thy tent?
Who shall dwell on Thy holy mount f
J-JE that walketh perfect in his righteousness;
He that speaketh truth in his mind ;
Who hath not played the spy upon his neighbour,
Hath not done harm to his friend,
Hath not taken up a reproach against the one near to him
Despised in his eyes is the reprobate ;
But them that fear Yahweh he honoureth.
He doth swear to (his friend) and changeth not.
His silver he hath not given in usury,
Nor taken a bribe against the innocent.
oeth these things shall not be moved.
Ps. 15 was in Q and ft (v. Intr. 27, 31). It was not taken up into
the earlier major Psalters, because it was neither hymn nor prayer, but simply
didactic in character, and so less suited for public worship. It resembles
Ps. 24 3 ~ 6 , which has a similar couplet of inquiry and a similar response; now
a tristich, but probably originally a couplet, with a concluding couplet; and
therefore more artistic than Ps. 15. The measure of Ps. 24 is also trimeter,
the response is simpler and earlier. The language and phrasing are so dif
ferent that there seems to be no interdependence. The situation is entirely
different with Is. 33 1 *" 16 , where there is a couplet of inquiry, a pentastich of
response and a concluding tristich. These are tetrameters. But the language
and phrasing are so similar to Ps. 15 that there is interdependence; and prob
ably the briefer ethical conception of Is. 8 is earlier than the more complete
one of the Ps. The question has the same conception of guest iu; although
in Is. 3 Yahweh is a consuming fire, in the Ps. He has a hospitable tent. The
different situations at the time of composition explain this variation. Three
of the ethical requirements are the same: (i) D^DH ySn V. 2 * = mpix "jSn
Is. 33 15a . This is all the more the case if we read in v. 2a ipnxa o>on -|Sn.
PSALM XV. 113
(2) ncs iai v. a =Dnt!tyD -01 Is. 33 156 . (3) npS N 1 ? nrw v.*=:
Is- 33 15d - The conclusion v. 5c may be regarded as a summary statement of
Is. 33 16 . The Gemara {Makkoth f. 24*7) states : " David compresses the
613 commands of the Law in eleven, Isaiah in six, Micah (6 8 ) in three;
Amos (5 4 ) and Hb. (2*) each in one." The comparison is good though the
conception of the author is unhistoric. V. 26 shows such a highly developed
sense of mental truthfulness, that it implies the influence of Persian ethics, and
therefore the Persian period. The form of the decalogue implies familiarity
with its use in the earlier Heb. codes, and a legal habit of mind. This dec
alogue does not include duties to God as the primitive Decalogue; but is
rather like those decalogues of E, D, H, which comprehend duties to man.
V. 56 npS N 1 ? |M"Vp "inr implies >pj en tfflj rnsnS nn*^ npS "ins Dt. 27 25 , one
command of a primitive decalogue among the sources of D; cf. also Ex. 23 8 .
V. 5a Y^ja inrN*? 1DD3 implies -|tt ; j3 V? pn tfS -^DDTX Lv. 25 37 out of one of
the groups of laws of H; cf. Ex. 22 24 (v. Br. Hex - 224 229 - 239 ). The codes of D
and H were familiar to our psalmist, but he betrays no knowledge of P. The
Ps. seems to give an appropriate answer to the demand of Samaritans to
participate with the Jews in the rebuilding of the temple, Ezr. 4 2 sq.
Str. I. is a couplet of inquiry, as 24 3 - 8 10 Is. 33 14 . 1. Who]
not, what person? but as often, what sort of a person? what shall
be his character? shall be a guest in Thy tent], v. Ps. 5 5 . The
tent is a poetic term for the temple 27^ 6i 5 , based upon the
ancient sacred tent of Yahweh, prior to the building of the temple
78 60 - 67 . The temple was really the house or palace of Yahweh;
sometimes conceived as the place of sacrifice and worship, some
times as the place of His royal presence, to which He admits His
servants, either as guests or to shelter them from their enemies.
dwell on Thy holy Mount], parall. with previous line, but not
entirely synonymous. The privilege of access to the sacred tent
as guests is one thing; the privilege of a residence on the holy
mountain as citizens is another. The holy mount is here as else
where Jerusalem or Zion (v. 2 6 ).
Str. II. is a decalogue composed of two pentades of ethical
requirements. The first, 2-3, comprehends a couplet and a trip
let. The couplet is more general, requiring: (i) Moral walk or
conduct. In this the guest of Yahweh should be perfect in his
righteousness], complete, faultless, so probably the original, to
rhyme with the other lines of the pentade. These two kindred
words seemed to a later prosaic editor to require each its own
verb, and so he inserted "worketh" before "righteousness," and
i
1 14 PSALMS
destroyed the measure. (2) Moral speech. He that speaketh
truth], not merely of external speech to others as i K. 22 16 Je. 9*
Zc. 8 1(i , where truth and falsehood are conceived in the preexilic
sense as connected with injury to others; but, internal speech, to
himself, in his mind], the later and much higher conception
of truthfulness, due to Persian influence ; the Persians, from an
earlier date than their contact with Israel, being distinguished
above all other ancient nations for the stress they put upon moral
truthfulness. The more general attitude of this first pair of ethical
requirements passes over into the more specific negative conduct
in the triplet, which is progressive in order of thought. The rela
tionship becomes constantly closer in the order : his neighbour, his
friend, the one near to him, so also in the actions, play the spy
upon]. This is the ordinary meaning of the Heb. phr. ; but a
copyist in the omission of a single letter of the original " neigh
bour," substituted a Hebrew word meaning " tongue," and so made
an obscure and unexampled phr. and construction, which has been
rendered in various ways. Those most familiar to English readers,
are : " He that hath used no deceit in his tongue " PBV., " He that
backbiteth not with his tongue " AV., " He that slandereth not
with his tongue " RV. ; none of which is well sustained. Hath
not done harm to]. The evil disposition, as expressed in spying, has
passed over into an active doing of injuries, and reaches its climax
in : hath not taken up a reproach against the one near to him.
The second pentade, 4-5Z>, is also composed of a couplet and
triplet, the couplet general, the triplet specific. The couplet is
antith. The reprobate }, the one rejected by Yahweh (v. i<f
(revised ut.) _ ^G^ ant i tn . them that fear Yahweh], His worshippers,
cf. 22 24 25 12 34 10 U2 1 us 11 - 13 n8 4 I28 1 - 4 I35 20 . The former are
despised in his eyes ], his eyes look upon them with contempt ; the
latter he honoureth. The triplet is progressive, as the previous one,
in the rejection of degrees of wickedness. He doth swear to his
friend ], so ( "neighbour" PBV. ; which is easier and more suited
to the context than the stronger and tempting, "to his own hurt"
3, AV., RV., JPSV., and most moderns. This rests upon a dif
ferent interpretation of the same original consonant letters, which
in the unpointed text may be interpreted by two different words
and changeth not], that is, adheres to his oath and does not
PSALM XV. 115
violate it. This probably refers in accordance with the subsequent
context to a promise made to a friend of some benefit or help.
The violation of the oath of promise now passes over to the more
positive usury, and more guilty bribery, in violation of the ancient
codes; the former of Ex. 22 24 (E) Lv. 25^ (H) Dt. 2^, cf.
Ez. i8 8 - 13 - 17 Pr. 2 8 8 ; the latter of Ex. 2 3 8 (E) Dt. 27 25 (Deca
logue) Dt. io 17 i6 19 i S. 8 3 , cf. Is. i 23 s 23 33 15 Ez. 22 12 Ps. 26 10
Pr. ly 23 .
Str. III. is a monostich, summing up the decalogue in final re
sponse to Str. I. 5o. Whoso doeth these things shall not be
moved }. This phr. is often employed to indicate the firm, secure
condition of the people of God, in Zion, v. io 6 . A later editor
thought that he strengthened it by adding " forever."
1. mrp] unnecessary gl. ^jrHiJ "^i 1 ?] the sacred mountain Zion; see 2 s .
This couplet rhymes in ka. and is syn. throughout. 2. Tj^n] ptc. fully writ
ten, rel. indefinite, so -ai. "jSn of moral, religious walk, course of life; v. i 1 .
\ D^an] adj.; the physical mngs., whole, entire, sound, are not in ^, but
only the ethical mng., sound, innocent, having integrity : (a) of God s way
i8 31 , as Dt. 32 4 , law Ps. 198; (b} of man i8 24 , his way ioi 2 - c 119!, cf. iS 33 ,
without i~n, crana 84 12 , D^an ace., of way /j 2 Pr. 28 18 . Other constructions
Pss. i8 26 U9 80 , adj. for noun late ; pi. 37 18 Pr. 2 21 28 ; v. en 7 9 , can <??.
p-ix Si s] antith. ps hyo, v. j 5 . This makes a tetrameter with caesura, and
also a double requirement at the beginning ; whereas in every other line
there is a single trimeter requirement, tyb is therefore a gl. to separate p7.x
and D^an, which originally belonged together. We should rd. i| p~ Ji for rhyme.
For p7X, v. 4 2 : cf. Is. 33 16 n\-nx -]^n. % nag] n.f. (i) faithj illness, reliableness,,
(a) of man 45 5 5i 8 ng 43 ; (ti) of God: naxa as the sphere in which man may
walk 26 3 86 11 , cf. 256; (2) attribute of God 30 3i 6 54 7 7i 22 , associated with
"ion 25 10 40 11 - 12 69 14 86 15 115! 138* Gn. 24 27 (J) Is. i6 5 , as messenger of God
Pss. 57 4 6i 8 85 11 89 15 , cf. 43 3 ; His faithfulness endureth forever H7 2 , cf. I46 6 ;
it reacheth unto the skies 57 11 io8 5 , is shield and buckler 9i 4 ; used with -\U >
in 8 , pns 85 12 , Bfliro in 7 ; (3) seldom truth, and then not in an abstr. sense,
but rather faithfully, tmly, nas -\3i /j 2 I K. 22 16 Je. 9 4 Zc. 8 16 ; so the divine
laws are true, reliable, Pss. I9 10 ng 142 - 161 - 16 Mai. 2; (4) adv. in truth, truly,
Ps. I32 11 Je. io 10 , naso Ps. I45 18 , cf. ps 12?, HMCK jj-4. ^abSa] the long
form for the usual 1372 ; c. 121 only here, elsw. c. nas, v. 4$ ; cf. 2^3 "on
EC. 2 15 , 3 1 ? v? EC. i 16 , aS SN Gn. 24" (J), 3 1 ? hy i S. i 13 (?); cf. Is. 33 15 .
3. bn~V] the ptcs. of previous v. pass over into Qal pf. of general truth,
in negative rel. clause, nirx omitted as usual in poetry, f 1 ?^ a.X. Qal pf.
denom. S.n foot, v. 8 7 , dub. mng. ( tSbXwo ev also for P^Snn 36 3 is prob.
interpretation; so 3 non est facilis in lingua. It is better to render play the
1 1 6 PSALMS
spy upon. This is urged by the mng. of Pi. in Gn. 42 9 + 6t - (E) Nu. 2i 82
Dt. i 24 Jos. 2 1 6 >2 -- 25 7 2 - 2 I4 7 (JE) Ju. i8 2 - 14 - 17 i S. 26* 2 S. lo 8 is 10 i Ch. 19*,
go about as spy or explorer. 2 S. IQ- 8 is usually rendered slander, but it might
just as well have the mng. play the spy, and usage urges it. The only other
use of vb. is Tiph. Ho. n 8 teach, to walk (dub.). The difficulty with V.P is
due to iJK il ? hy, which is not homogeneous to the vb. The context suggests
UDtr hy_ upon his neighbour, Che. The S of uu S originated from dittog. after
the omission of ?. We should probably also rd. ^y for better measure. It is
possible that some of the Vrss. interpreted S.n as Aram, *?jn lie, deceive.
J n;n] n. f. (i) evil, distress, 34 22 go 15 Qi 10 lo; 26 - 89 , n>~i cv 2; 6 41* Je. i; 17 - 18
5I*, T rrtjn evils Pss. 34 20 4O 13 7I 20 88 4 I4i 6 Dt. 32 28 , i PJ Ps. 37 19 Je. 2 27 - 28 ii 12
I5 11 Am. 5 18 ; (2) evil, injury, wrong, Pss. 2i 12 28 3 35 126 5O 19 52 8 log 5 ,
c. S nl-7 /j 5 , atfn 35* 4i 8 ^o 8 Gn. so 20 (E) Je. 36 8 48 2 , rpa Pss. yii 8 - 2 *
i s!. 24 10 2s 26 , ch-i Ps. 38 18 , rcn 4O 15 = yo 8 , o^ir 35 12 38 21 Gn. 44* (J) Je. i8 20
5 1 24 ; (3) evil in ethical sense Pss. 94 23 icy 34 . \ r| 9 ?n] n.f. emph. (i) reproach
(a) against man, taunt, scorn, of enemy 69 20 - 21 yi 18 89" H9 22 , nmn Nirj
Je. 3 1 19 Ez. 36 15 Mi. 6 16 all against, so Ps. /j 3 (no reason to suppose a special
sense of slander here), n Nfc j c. S; bear reproach for 69 8 Je. i$ 16 Zp. 3 18 ,
n "paim lip 39 ; (3) against God 69 10 74 >22 79 12 ; (2) object of reproach 22 7
39 9 , S n n>n become an object of reproach to 3i 12 79* Sg 4 2 IO9 25 , cf. 44" 69 11
yS 66 . stvj] in the sense of \ take up, utter; elsw. n-.sr 8i 8 , Nir 1 ? I39 20 , cf.
24 4 , names i6 4 , covenant 5O 16 . ^|?] ///<? <?w^ w^ar to him, of relationship, as
38 12 , cf. Ex. 32 27 neighbour. 4. nnj] and DXCJ Niphs. may be either pfs. or
ptcs. The impf. 133> does not help. It is itself doubtful. The connection
of vrp with noj and the antith. with 155^ make it most probable that this is
the chief vb., and that there is another antith. between the obj. of DvS^j and
?T.. t nra vb. despise, regard with contempt, subj. God 22 25 5i 19 69** 73 20
I02 18 ; ptc. pass. 22 7 Je. 49 16 ; Niph. be despised Pss. 75^ II9 141 Is. 538- 8
Je. 22 28 . " ^yTNi] emph.; but r dub. in measure, s^ v. j~. ~<2^].
The change of tense was due to change of order of words in sentence and is
of doubtful originality. >3*f i] Niph. pf. 3m. J yiv Niph. (i) of man, s^vear
a solemn oath, abs. II9 106 , nmcS 24 4 , jr^nS 15*; c. 3 by God 63 12 , by man in
imprecation IO2 9 , mn>S I32 2 ; (2) of God, abs. no*, inS Sg 4 - 50 I32 11 , uh,->3
S9 36 , n<3 95 11 . PI^S] may be /0 -4w >^r/, article for sf. and >n hurt, v. j 5 ;
so , Ew., Hu.; inf. Hiph. yy^ t v. 22^, Aq., 0. 3 ut se affligat ; so De.,
Ba., as Lv. 5*. rep ir\rj<riov avrov, TV proximo suo, so 5, Gr., Dathe ; = y^h
as v. 36 . This is easier and more suited to the context, though not so noble
a conception as is MT. At the same time it would be difficult to prove
the existence of such an ethical conception at so early a date as this Ps.
nc;] Hiph. impf. 3 m. defectively written J me, vb. not used in Qal ; but
Hiph. change of earth in earthquake 46 3 (?), c. ace. p^n Mi. 2 4 , here abs. ;
(2) exchange, Ps. IO6 20 Ho. 4 7 ,
PSALM XVI. 117
PSALM XVL, 3 STR. 8*.
Ps. 1 6 is a psalm of faith. The psalmist has sought refuge
in Yahweh his sovereign Lord, and supreme welfare (v. 1 2 ) j whose
good pleasure is in His saints (v. 3 ). The apostates have many
sorrows, and he keeps apart from them and their impious wor
ship (v. 4 ). Yahweh is his portion and his inheritance in pleasant
places (v. 5 " 6 ) ; he enjoys His counsel (v. 7 ) and continual helpful
presence (v. 8 ); he is glad and secure (v. 9 ), confident that Yahweh
will not abandon him in Sheol (v. 10 ), but will grant him life and
joy forever in His presence (v. 11 ).
J^EEP me, El ; for I have sought refuge in Thee.
I said to Yahweh : " Thou art my sovereign Lord,"
For my welfare is not (without) Thee.
To the saints who are in the land,
(Yahweh) makes wonderful all His good pleasure in them.
They shall multiply their sorrows who hurry backwards.
I will not offer their drink offerings, because of bloodshed;
I will not take up their names upon my lips.
YAHWEH is my share, (my) portion, and my cup;
(Yahweh is) the maintainer of my lot (for me).
The lines are fallen for me in pleasant places ;
Yea, mine inheritance is (mighty over) me.
I will bless Yahweh, who hath given me counsel:
Yea, in the dark night my reins admonish me.
I have set Yahweh continually before me :
Since He is on my right hand, I shall not be moved.
pHEREFORE my heart is glad (in Yahweh) ;
(Also) my glory rejoiceth (in Yahweh) ;
Also my flesh dwelleth securely :
For Thou wilt not leave me to Sheol ;
Thou wilt not suffer Thy pious one to see the Pit;
Thou wilt make known to me the path to Life.
Fulness of gladness is in Thy presence;
Loveliness is on Thy right hand forever.
Ps. 1 6 was in Q belonging to the group of o- Dron (v. Intr. 25, 27).
It was not in JB3&. That is the reason probably why it was separated from
the other Miktamim, 56-60, which have been preserved, all of which were in
133ft. This favours an early date for the Ps. (i) There is a use of Je. 23 33 16
Dt. 33 12 , ntoaS \yo in v. 96 ; (2) a dependence upon Ez. in the conception (a)
of saints, consecrated ones, for faithful Israelites in accordance with the code
of H v. 3 , and (fr) of the pit in Sheol v. 10 ; (3) a much greater dependence upon
Il8 PSALMS
Is. 2 8 (a) in the phrase, His good pleasure in them v. 36 , cf. Is. 44^ 46 10 48 14 ;
(3) apostasy expressed by hurrying backwards v. 4a , cf. Is. 5O 5 ; (<r) the drink
offerings v. 46 if of blood, correspond with the abominations described in
Is. 575q- 6511 66 3 ; and it may be that v. 40 finds its best illustration in
Is. 65 15 , as Ba. suggests. The worship there repudiated is that of Palestine
and Syria, not that of Babylonia or Egypt. If the situation is the same, we
must think of the late days of the Exile or the early days of the Restoration.
But it is more probable that these drink offerings were repudiated because
those who made them were guilty of bloodshed, of murder of innocent per
sons. This favours a time when there was no strong government to repress
such disorders. (4) The reference to a share or portion in the land (v. 6 )
also favours one who has recently returned to the Holy Land. The ex
pression "Saints who are in the land" implies an antith. to those who were
not in the land, those still in exile, such as would be quite natural for one
recently come to the land from among the exiles. (5) The tone of the Ps.
is one of calm trust in Yahweh and the enjoyment of prosperity attributed to
Yahweh. The author calmly separates himself from the apostates ; but there
is no evidence of active hostility, still less of peril or warfare. This does not
favour the times of hardship and poverty described by Hg. and Zc., or the
times of conflict of Ne. and Ezr. The Ps. was composed either between
these times or subsequent thereto. (6) There is a single Aramaism, v. 66
"hy mar, which is found elsewhere only Dn. This might have been used
at any time in the Persian period; but most likely not at its beginning.
However, it is a copyist s error. <JI has the correct text in a common word
n-oj. (7) The calm view of death and the expectation of the presence
of God and blessedness after death imply an advance beyond Is. 57 1 " 2 ; but
prior to the emergence of the doctrine of the resurrection of the righteous
Is. 26 19 , that is, in the Persian period. The same point of view is in Pss. I7 15
49 16 ys 23 26 Jb. I9 25 - 27 . (8) The author was one of the D^Dn v. 106 , the pious
who distinguished themselves carefully from those who were not faithful to
Yahweh, and kept apart from them. (9) There is no trace of the observance
of P, or of the practice of temple worship, in this profession of piety, probably,
therefore, the date was prior to these. On the whole the composition of the Ps.
is best assigned to the time subsequent to Zerubbabel and prior to Nehemiah.
The Ps. is tetrameter and of three strophes. It is doubtful whether these are
of eight lines or seven. If the text of Str. III. v. 9 " 11 is the test, it is not diffi
cult to find glosses in v. 3 "- 5 " with Du. If these are regarded as original, it is
not difficult to reconstruct v. 9 into three lines and regard v. 9 6 as condensed
by a prosaic scribe into one line, leaving a trace of it in having one word too
many. V.*- 116 is cited Acts 2 25 ~ 32 from <S, and applied by St. Peter to the
resurrection of Christ; so v. 106 by St. Paul, Acts I3 36 . The hopes of the
Ps., which apply only to the enjoyment of the presence of God after death, in
view of the subsequent emergence of the doctrine of the resurrection, are
realised in the eternal life of the resurrection, and so first in Christ, the first
fruits of that resurrection.
PSALM XVI. 119
Str. I. is a tetrameter octastich ; three synth. lines giving the
psalmist s attitude toward God, two Yahweh s attitude toward
the saints of the land, and three the attitude of both toward the
apostates. 1-2. Keep me~\, a plea for protection based on:
/ have sought refuge in Thee~], cf. 2 12 5 12 f n l +. / said to
Yahweh}, so Vrss., RV., JPSV., Dr., Kirk. ; and not "(O my soul)
thou hast said," MT., PBV., AV., which is not well sustained by
text or context. Thou art my sovereign Lord~\, "my Master"
JPSV., " my Lord " AV. ; pi. intensive, as 2 4 8 1 , and not the
divine name " Adonay," " the Lord " RV. m My welfare}, pros
perity, is to be preferred to " my goods," possessions, <, U, PBV.,
elsw. only EC. 5 ; or to " goodness " AV. " Good " RV. is too
general. is not (without) Thee}, as 3, is most prob. "Nothing
unto Thee" PBV., " (extendeth) not to Thee" AV., cannot be
sustained. RV. " beyond Thee " is dub. (Dr.) ; though urged by
Ew., RS., Kirk. : " Not merely is God the source of all his weal,
but everything which he recognizes as a true good, God actually
contains within Himself." The simpler idea that the psalmist is
entirely dependent on Yahweh, the source of all good, for his
welfare, and cannot prosper without divine favour, is much more
probable. 3. To the saints who are in the land~\, as distin
guished from those abroad, those of the dispersion. (Yahweh}
makes wonderful all His good pleasure in them}, so (, U ; prefer
able to f^, which is so difficult to interpret that there is no
agreement among later Vrss. or commentators. Yahweh takes
good pleasure in these saints, and He magnifies His good pleasure
in them in a wonderful manner. 4. They shall multiply their
sorrows, who hurry backwards}, cf. 44 19 Is. 5o 5 ; apostates who
turn away from Yahweh and go backwards in apostasy from Him.
This is better sustained by J^ and Vrss. than "hasten after
another (God)" AV., " run after " PBV., " make suit unto " JPSV.,
which are not sustained by Hebrew usage ; or than " exchange
(the Lord) for another (god) " RV., Kirk., so essentially Dr., which
requires unnecessary emendation of text. The psalmist, having
represented that the saints enjoyed the wonderful good pleasure
of Yahweh, now turns to the apostate Israelites who have gone
backwards from Yahweh to the worship of other gods, and repre
sents that they, in reverse of enjoying Yahweh s good pleasure,
I2O PSALMS
incur a multitude of sorrows. I will not offer their drink offerings
because of bloodshed^ ; that is, participate with them in their drink
offerings to Yahweh, which were abominable because they were
associated with bloodshed, the murder of innocent persons. Ba.
thinks of the offering of children Is. 57 5sq 65" ; Du. of the blood-
guiltiness of such offerings as they make, cf. Is. 66 3 . I will not
take up their names upon my lips ], cf. 5o 16 , in order to speak to
them or about them, not the names of the gods so worshipped,
according to the law, Ex. 23" (E), or their names as the names
these apostates take on their lips, Ri., but the names of the
apostates themselves, Ba., as Is. 65 15 . The poet repudiates them
utterly, he will have nothing to do with them, will not even
mention them in conversation. The psalmist was undoubtedly
influenced by Is. 2 . If the Ps. belongs to the Persian period, we
may think of the apostates to idolatry described in antith. with
the pious, the saints, v. 3 .
Str. II. is composed of four syn. couplets. 5. Yahweh is my
share], in assonance with (my} portion and my cup, rather than
" share of my portion " Jty, though sustained by Vrss. and most
authorities. Yahweh is the maintainer of my lot (for me} ] . This
was probably the original text, according to the context. The
change to the 2d person is improbable. It was doubtless due
to supposed editorial improvement of style. The poet here en
larges upon v.*. Yahweh, the source of welfare, also embodies
in Himself the share which He gives to His people, the portion
assigned them, the cup of pleasure which they enjoy; and all
this He maintains for them against all enemies and perils.
"The language used here reminds us of the Levites who had
no portion or inheritance, but Jehovah was their portion, Nu. iS 20
Dt. io 9 iS 1 ," Kirk. " Let others choose for themselves portions,
earthly and temporal, to enjoy ; the portion of saints is the Lord
eternal. Let others drink of deadly pleasures, the portion of my
cup is the Lord," Aug. 6. The lines ], the measuring lines of
the portion, or share in the land, cf. Ps. jS 55 Mi. 2 5 Am. y 17 .
are fallen for me in pleasant places ], the lot in the holy land is
a delightful one. Yea, mine inheritance is (mighty over) me"],
the inheritance in Yahweh, Yahweh Himself as the inheritance, ||
share, v. 5 ", as (, and so similar to 103" ny 2 , where the mercy of
PSALM XVI. 121
God is mighty over His people. The "goodly heritage " of EV.
is a paraphrase based on ^ which cannot be sustained. 7. I will
bless Yahweh who hath given me counsel~\. The psalmist passes
over from his portion in the land to his more intimate relations
with Yahweh, whom he has sought as his sovereign Lord, v. 12a ; He
has counselled him in his life and conduct. My reins admonish
me~\. The reins are the seat of the emotions and affections,
cf. Jb. i p 27 Pr. 2 3 16 Ps. 73 21 Je. i2 2 || mind, Je. n 20 zy 10 2O 12 Pss. y 10
26 2 . His own experience corresponds with Yahweh s counsel.
This admonition is in the dark night ], as Q2 3 I34 1 , intensive pi.,
rather than "night seasons," AV., RV. 8. I have set Yahweh
continually before me~\, before the mind, keeping Him continually
in mind. since He is on my right hand~\, present, near at hand,
as close as possible to help. This is the reason why, / shall not
be moved ~\, the usual expression of confidence in God, Pss. io 6 i5 5
1 6 8 2 1 8 3 7 62 3 7 II2 6 , Cf. Pr. IO 30 I2 3 .
Str. III. is composed of a syn. couplet between two syn.
triplets. 9. Therefore^ because of confidence in Yahweh s
presence as sovereign Lord and portion. my heart is glad \ my
glory rejoiceth~\. In both lines, in Yahweh, was probably in the
original, completing the measures. A prosaic copyist condensed
the two lines into a simple line, too long for the measure of the
Ps. also my flesh~\, the body in antith. with "heart" and
" glory," so making up the entire man, body and soul. dwelleth
securely~\ t liveth without anxiety, without fear of enemies, cf. Dt.
33 12 Je. 23 6 33 16 . 10. For thou wilt not leave me to Sheol~\.
Nephesh is here, as often, the person of the man himself. The
poet is not thinking of the soul as distinguished from the flesh,
but of himself as composed of both soul and body. It is true
the flesh does not go to Sheol at death, but only the soul. The
psalmist is here thinking of his entire self and not specifically
of that part of himself which goes to the abode of the dead.
He expects to die and to go to Sheol, but he prays that God
will not abandon him there ; will not leave him in the power
of Sheol ; but will go with him and remain with him there.
Thou wilt not suffer Thy pious one to see the Pit~\. The Heb.
nntf is not abstract " corruption," which, though given in ( and
3, and followed by EV 8 ., has no authority in the usage of OT.
122 PSALMS
The Pit is not the tomb, but is syn. with Sheol, usually under
stood as another name of Sheol itself as a pit or cavern under
the earth ; but usage favours the opinion that it is a Pit in Sheol,
as a deeper place than Sheol, syn. Abaddon, the dungeon of Sheol.
The psalmist will see Sheol, but he will not be abandoned there ;
he will not see the Pit, the dungeon of Sheol, the place of the
wicked. The pious could hardly go there. In antithesis with
this, the psalmist has hope and confident expectation of the
presence and favour of God after death. 11. Thou wilt make
known to me the path to Life ]. This might imply resurrection
if the Ps. were late enough, a path leading up out of Sheol to
eternal Life. But the context does not suggest this; the path
rather leads to the presence of God in the abode of the dead.
The path to life is antith. to the Pit in Sheol. Fulness of gladness
is in Thy presence ]. The presence of Yahweh, to which the
path to life leads, gives gladness to the full, and complete satis
faction, leaving nothing more to be desired. It is possible that
the glossator had this in mind as the supreme good or wel
fare, v. 26 . Loveliness \\ gladness, on Thy right hand^\, as the
place of honour, || in Thy presence, antith. to Yahweh s being on
his right hand in life, v. 8 *. forever}. Such a hope he could not
express for this life ; he is thinking of everlasting life in the
presence of Yahweh and on His right hand, after he has departed
this life and gone to Sheol.
1 . "J^r] Qal imv. sf. I sg. nsr, see 12$. The metheg of ^ interprets
yuametz as a, but this is erroneous, and should be corrected to o as Ges. 9 v -
Ko. Ls - 101 . ^x poetic for God (v. Intr. 32). 2. rnrw] Qal pf. 3 f. imply
ing ITBJ as subj., so &, Rabb., RV. In . But it should be rnrs*, defectively
written i pers., as 22 codd. De R., @, U, , Houb.,Ols., Ge s.i 44 K6. Ls - lfll
Ew., al., cf. Ps. I40 13 Jb. 4 2 2 i K. 8 49 Ez. i6 59 . 3, dicens also favours this
form. ^is] refers to God as distinguished from "n* referring to men. But
it is not necessarily Adonay. The context suggests the original mng. my
sovereign lord, as predicate of m v. 2^. \ n3 s o] n.f. : (i) -welfare, pros
perity, happiness /6 2 , as Dt. 23 7 Je. 33 9 , obj. nm Ps. io6 5 Jb. 9 25 EC. 5 17 6;
(2) bounty, good, as bestowed by God, Pss. 65 12 68 11 86 17 . ,1310 nnn n;n 35 1 -
38 21 log 5 Gn. 44* (J) i S. 25 21 Je. iS 20 Pr. i; 18 . v. ^3 f. This clause is not
in (@ u , but in ^ A R , where mis is interpreted as my goods, U bonoruni, a
mng. very late, EC. 5 10 . 3 translates bene mihi, S dya.66v /MI, 2
:pS$:] is difficult and is variously interpreted : (i) <S S> A - R 5n ou xp
PSALM XVI. 123
thou hast no need or advantage, in a causal sentence. The 8n may be an
interpretation or imply ^ in the original. The hy is interpreted in the sense
of for the sake of, as J 45 5 79 9 105 14 . (2) 3 sine te, S &vev <roC, paraphrased by
J5 " from Thee," is a translation of n; <s j, which Houb., Hi., Du. think was
in the original text. (3) Over, beyond, Ew. " 7 Aou art my highest good? Dr.
" My welfare is not beyond (?) Thee." BZ)B. gives in this mng. of excess J 138^,
above all Thy name (dub.), in the sense of above, beyond Gn. ^.S 22 Ex. i6 5
Nu. 3 46 Dt. 25 3 Jos. 3 16 EC. i 16 Dn. i-, in local relations, Lv. I5 25 of time.
But none of these have precisely the sense proposed for this passage. (4) The
more usual mng. of S;-, incumbent on, of duty, or care \ y 11 io 14 37 5 4O 8 56 13
62 8 , c. -pSi^n 22 11 55 23 7 1 6 is adopted by Ra. But it is then necessary to
make the clause interrog. or get a mng. the reverse of the context. Pe.
avoids this by changing ^2 to "?j. (5) The mng. % in addition to 6i 7 69-8
7 1 14 H5 14 is adopted by Ri., Moll., but it is improbable. The line is too short
in |^. It is better to rd. as the original a real tetrameter yipa *?3 TO1B ^j.
This explains 3. The err. of f^ is chiefly the omission of Sa of nySa by
haplog. and then the err. of r^S" for qn; % . 3. D^EPnp.S] is also difficult and is
variously interpreted: (i) S in the sense of as for, as regards I7 4 , , 3, De
W., Ew., Dr.; (2) belonging to, Calv., Hengst, Hu., Pe., Moll; (3) depend
ing on 12N as a second indirect obj. in antith. nin>S Ki., De., RV. ra . This is
most suitable to context if the present text be correct. D^np pi. J rn^ adj.
sacred, holy : (i) used of God, as exalted on theophanic throne 22* Is. 6 3 ,
exalted in victory Ps. 99^- 5 - 9 Is. 5 1G I S. 2 2 , His name Ps. ill 9 , Stofc" ty np,
a divine name originating in the Trisagion, Is. 6 3 , used in Is. i 4 + iot. j s 2 3
4 ii4 + i2t. f elsw. Je. 50 29 5i 5 2 K. itf 2 Is. 37 23 Pss. 71*2 78" 89 19 ; (2) of
sacred place of temple in Jerusalem 46 5 65 5 ; (3) of persons, Aaron, io6 16 ,
D^np sacred ones, either f angels Sg 6 - 8 Jb. 5 1 I5 15 Zc. I4 5 Dn. 8 ia13 , or
Israelites Dt. 33* Pss. sd 3 34 10 Dn. 8 24 . ^3] @ ^v TT; 777 aiJroO = isnsa : sf.
is doubtless an interp., as io 16 . J nan] they; this fuller, more euphonic
form is alw. in \f/, except 38 11 on~3J and 95 10c Dn^, to which en 95106 has
been assimilated by copyist: (i) emph. they, (a} antith. to other persons
>:N I2o 7 , urns 2o 9 , HPN io2 27 log 28 , with i adv., 3/^/ M^>/ 5522 63 10 io6 43 , at
close of sentence emph. previous sf. even theirs $ without justification in
usage, and doubtless txt. err. ; (2) resuming subj. with emphasis at the
beginning of a new sentence 22 18 23 4 272 378 438 48 6 56 7 59 16 62 10 IO7 24 ,
stronger D.TDJ 38 11 ; (3) as copula, properly at end of clause, they are or
-were 9 21 (?) 256 78 39 94" 95 II9 111 , after nrs only i& \ (4) in circum
stantial clause nnm 88 15 , cm 95 10 . nnNi] is also difficult. 3 et magnifies \\
D^ipS, but the word is too distinct to dispense with the prep., and it is cstr.,
not abs., unless we suppose that 3 had -VTN sg. coll. -PIN (v. <? 2 ) is not used
elsw. in \f/ in this sense, though not infrequent in early poetry. Ges. 4 17Cd
allows an occasional cstr. in the sense of abs., but this is not allowed by more
recent grammars. We might, however, regard the cstr. as before a rel.
clause, De W., RV., Dr., and i as introducing an apod. @ renders as vb.
f6av/j.d<rTU(rev Trdvra TO, QeK-fj^ara avrov = "\ns\ More than 90 codd. HP., so
124 TSALMS
Theodoret, give wpios after the vb. This might be regarded as a gl. of inter
pretation, but it may also be an interpretation of the final > as an abr., for
nm>. This would, moreover, give us a needed tetrameter and a suitable
couplet :
nnn
of )XDivS5 ni;r into
f [TIN] vb. is used in Niph. ptc. Ex. I5 11 of the majesty of God, cf. v. 6 and
Is. 42 21 in the Hiph. make glorious, which is appropriate to this passage.
This is the view essentially of Koehler, Schnurer, Ba., Hu. 3 . 4. on oxy] is
regarded by T, 6, Quinta, 3, Mich., Ols., Ew., Du. as fpl. for usual cox?
n.(m.) images, idols, v. IO6 36 - 38 115* I35 15 ; but rvas? elsw. pi. t["\:w] n.f.
hurt, injury I47 3 Jb. 9 28 , sg. Pr. lo 11 I5 18 , so doubtless here after (5, &, Aq.,
RV., and most, v. I3 3 .. The lack of agreement between n.f. and vb. m. still
remains difficult. The sf. 2_ cannot refer to previous context, but to the rel.
clause which follows. The vb. is interpreted by J5, & as Hiph., and so the
neglect of agreement is avoided, and this is to be preferred, though , Aq.,
2, 0, 3 take it as Qal. "ins] is variously interpreted: (i) by J, post
tergum as "vnx adv. backwards, i>. 9^. This is most prob. (2) (5 /u,era raCra
traxwav, U postea acceleraverunt inv, either having sf. or Vrss. supplying it,
cf. 49 18 50 17 63 9 . (3) 3, Aq. as adj. Aq. refers to one s neighbour. But
most think of another god in accordance with subsequent context. J nns
adj. another, properly one coming behind, successors 49 11 , aliens iog s , nns ay
i5 13 "D* * Ex. 34 14 (J), inx Is. 42 8 , so Ps. i& (|). It is used of time
ins -in log 13 Jo. I 3 . rn p] Qal pf. 3 m. i.p.; \ ins denom. irij purchase
price of wife Gn. 34 12 (J) Ex. 22 16 (E) I S. i8 25 , so vb. acquire by purchase
Ex. 22 15 (E.) But there is no evidence of such a generalisation of the mng.
as is necessary if that is to be used here with De., Dr. (2) @, 3, >, 0, 2, C
take it as Pi. pf. \ ["ns] vb. Pi. (a) hasten Gn. i8 6 Na. 2 6 Is. 49 17 . It is not used
in ^ unless here in this sense; but (l>) as auxiliary having adv. force, sq. perf.
io6 13 , elsw. imv. jiy nns 69 18 IO2 3 I43 7 , so also prob. 798 sq. impf. (3) Aq.
ot &\\ov tKaKwaev implies -nsn Hiph. pf. TID act bitterly towards, a vb. used
nowhere in $ unless here. (4) It is possible to think of such a transposition
as the foregoing and then rd. -ITCH Hiph. pf. "ns, as io6 20 . The conception
would be simila- if IHN referred to another god, but the construction would
be different, and so condensed as to be necessarily obscure. This is the view
of Gr., once held by Ba., but subsequently abandoned. (5) Dy., followed by
Du., rds. -nn onns; but where is mm used for worship of other gods ? v. &.
We must choose between (2) and (4). 3^^D3 I^DN Sa] Hiph. impf. I p. of
resolution in classic style should have cohortative. \ ipi vb. Qal cog. ace.
pour out libation Ex. 3O 9 (P), p Ho. 9*, Hiph. same cog. ace. Gn. 35 14 (E)
2 K. i6 13 Nu. 28 7 (P), so prob. here, to other gods Je. 7 18 , + 71. Je. The
noun J "ip; only here ^. ffwaydyd) rds ffvixiywyas avrwv, U congregabo
conventicula^^^ pjps Qal impf. I p. rpN gather together, collect, cf. 39 7 ,
and Niph. ptc. in shortened form, as HSDJ Is. I3 15 , cf. Gn. 49^ I S. I3 11 , inter-
PSALM XVI. 125
preted of assemblages in accordance with nvpx NH. 3 and o were easily con
fused in Egyptian Aram, script. anc]. It is interpreted by RV., Dr. as
p of material, consisting of blood. Ba. compares Is. 57 5 / 65 11 , and thinks of
drink offerings connected with the sacrifice of children. De. thinks of the
guilty hands of the offerer. Moll, and Du. refer to Is. 66 3 " he that killeth an
ox is as he that slayeth a man." Kirk., " their libations are as detestable as
though they were composed of blood." The usage of D^p favours bloodshed
and not drink offerings of blood, which are unknown to OT. The p is never
used of material in connection with blood; it is therefore, in the common
sense, of on account of, because of bloodshed, as Hb. 2 8 - 17 . For this mng. of
prep, v.5 11 12 6 icy 17 . noir Sy Drnrp-nN xfrx *?3-i] phr. a.X. NC T in the sense
of utter, v. ij 3 , paraphrased by (& fAvrjffBu, Iff memor, so j$, 3T. The sf. may
refer to gods, in accordance with Ex. 2j 13 (E), if we interpret "ins of foreign
gods; but if not, it must refer to the apostates, in accordance with Is. 65 15 .
5. n^] v. ii 6 . It is prob. that in this case it was originally ^is my portion,
the three words each with sf. in emph. coordination. J p^n n.m. : (i) portion,
acqriired possession, of Yahweh as the possession of His people id 5 73 26 lip 57
I42 6 ; (2) chosen portion, in bad sense, 5O 18 ; (3) portion, award from God,
punishment i; 14 , as Is. i; 14 Jb. 2O 29 2; 13 . T? Sri ] is variously explained. It
is pointed as Hiph. impf. 2 sg. after rms, which is then emph., but without
apparent reason. ~\^> is not, however, used in OT., and the Arabic stem does
not sufficiently explain its use here. <JH cri> el 6 diroKadurTuv TTJV K\r)povo/j.iav
fj-ov t/j.ol, U restitues hereditatem meant mihi, is based on ^ ^^3 "ih, which
gives the missing tone of the tetrameter line and a form which is known and
suits the context. 3 has possessor sortis meae. J 1~~ VD - Q a l : (0 hold
fast, c. ace. Am. I 5 - 8 as here, c. 3 Ps. i; 5 Is. 33 15 ; (2) sustain, subj. God,
c. 3 pers. Pss. 4i 13 63 9 Is. 4i 10 42 1 . The conjectural emendations of Ols.
*^DW, of Hi., Bi. Tnn are not so suited to the context as the above. ^10]
sf. I p. \ S^ Ji] n.m. lot\ (i) as cast over garments to distribute them 22 19 ;
(2) as portion assigned by Yahweh id 5 , espec. the land of the righteous
I25 3 . ^ of the original has fallen out by haplog. The change to nnx is strik
ing and out of harmony with context. It prob. was a substitution for an
original mn\ 6. cprrr] defective pi. Jovpadj.: (i) delightful 133! I35 3
I47 1 , as delightftil things or places i(- u , cf. 141* 2 S. i 23 ; (2) lovely,
beautiful Ps. 8i 3 2 S. 23 1 Ct. I 16 . IN] also, yea, "introducing emph. a new
thought " BZ>B. n ^n:] ace. to 3, {, GesJ 80 ^, Ki., De., a stronger fern, form
for usual r^ni (v. 2?}. But <&, &, Hu. 3 , Ew., We., Ko. 11 ^ 1 ) 425 , Dr. defectively
written n^nj. nnotr] Qal pf. 3 f. neiy a.X. in Heb.; in Aram. Dn. 4 24 6 2 ,
be agreeable, acceptable, beautiful; cf. f ^?v n. beauty Gn. 49 21 . But ^ Kpa-
rlffTi] fjiOL = ^^35; cf. IO3 11 H7 2 . @ gives a well-known word, a usual con
struction and an appropriate meaning. 7. T?.")>;] Pi. impf. i p. resolution
would be cohort, form in classic style. Bless Yahweh, common in \f>, 26 12
34 2 63 5 1031-2.20.21.22.22 I04 i.s6 II5 i8 I34 i.2 I35 i9.2o ^2. i 0> D ,^ N f or an
original nin^ 66 8 68 27 ; v. j 13 for other uses of -ps. "jv;^] Qal. pf. 3 m. i.p.
sf. I pers. J V"^ Vb. Qal advise, counsel, c. ace. pers. i6 7 sq. inf. 62 5 , abs. with
1 26 PSALMS
p;% secondary subj. 32 8 . Niph. consult together, nrv 7 i 10 83 8 . Hithp. sq. Sp,
conspire against 83* . " 1-|L k z] pi. emph. ag^/ seasons, better </#r, nights, as
pi. abst. intensive; cf. 92 8 I34 1 . "Ji^cr] Pi. pf. 3 pi. sf. i.p. 10% z>. ^,
discipline, correct, as 94 12 n8 18 , subj. God. 8. v^-i.c ] Pi. pf. is. \ mr vb.
Pi. /<TV, j*/ 1& U9 30 , Aary #/<?w 2i 6 89 2 \ J^/or w<z& /iVfc iS 34 . nj] in front
of, before, intellectually and morally as 54 5 86 14 , v. j 6 fo 5 . J "^cn] in \f/ only
adv. continually 2$ qcP 69 7I 3.6.u 73 23 74 23 IO5 4 IO9 i6. w ^^u. lot. OT.
n njjC?) /6 s 38 18 50 8 5i 5 , in prayer 34 2 7 2 15 ; -ran nsio 35 27 = 4O 17 = 7 o 6 , a
favourite term of Is. 2 49 16 + 5 t., seldom elsvv. apart from ritual, Je. 6 7 Ho. I2 7
Dt. II 12 + 16 t OT., common, however, in P, Ez., Ch. for the perpetual burnt
offering. 9. \yf\ therefore "according to such conditions, that being so,"
LZ>B. 200 t. in OT., i& 73- lu yS 21 H9 119 , w. V; A ?S nrtr] same phr.
I05 3 , c. o 33 21 . The line has three tones unless we use Makkeph, which
makes rather a long word for one accent, and then add ^33 VJM to complete
the tetrameter. But then the Str. would be one line less than the others.
Du. reduces them by finding a gl. of one line in each Str. We may easily
complete this 1. after 33 21 by adding o for nwa, which fell out by haplog.
of 3 s . Si^:] i consec. Qal impf. S\i, v. 2 11 . 3 has et here as well as for IN
of next line, and also renders by future, ignoring the 1 consec. It is the only
use of such a i in the Ps., and is, indeed, against its style. Rd., therefore,
S j f|s; then the juss. must be abandoned for the indicative. <l "! s 3f] is here
used for the inner man, as 7^ || s>sj, io8 2 || aS, 3O 13 subj. IET, 5 7 9 subj. H-M;.
We should add also rnrro. The two lines have been condensed into one by a
prosaic copyist. J ->t 3, n.m. flesh (i) of body, (a) of animals 5O 13 , (^) of
man 2 7 2 38 4 - 8 7 9 2 IO2 6 log 24 ; (2) for the body itself, antith. e> 63 2 Is. io 18 ,
Ji). I4 22 , antith. 3.^ Pss. i& 84 3 Pr. I4 30 , subj. trembling Ps. II9 1 - ; (3) as
frail over against God 56 6 7 8 89 ; (4) nu 3 S^ all flesh, all mankind 658 I36 25
I45 21 Je. I2 12 25 31 Ez. 2i 4 - 9 - 10 Dt. 5 28 . W?!? P? :] 4 9 , t phr. Dt. 33 12 Je. 23^
33 16 ; cf. Dt. 33 28 Pr. I 38 . 10. ^c*p?] /y w/. trc.? is usually interpreted as
\ the inner being of man as distinguished from the body, 3i 10 . joa-i ^QJ, some
times conceived as resting together with the -lira upon a common substratum,
Sr I3I 2 ; cf. 42 5 - 7 , and especially in ^ as in need of deliverance from Swi7
/610 30* 49 16 86 13 89 49 ; but some of these might be interpreted of another
mng. of U ; DJ, the paraphrase for the personal pronoun, me, v. j 3 . SINT] v. (f.
I.?-? NL> ] Q a ^ i m pf- 2 m. indie, c. neg. pj in the sense of permit, c. ace.
f infin. Gn. 20 (E) as here, or ace. + S nomen. Ps. I32 4 Pr. 6 4 . TTpn]
Kt. pi. is scribal interp. of ^7;pn, Qr. and Vrss. sg., referring to an individual
pious man, v. 4**. rntf] the Pit in Sheol as distinguished from Sheol itself,
v. 7 16 , and not another name for Sheol, or the abstract Sta^dopdv <g, corrup-
tionem, 3, corncption or destruction, which are interpretations of the name of
the place. 11. D"n ms] the path to life. It might imply resurrection, if the
Ps. were late enough, but at its probable date it implied a path leading to the
presence of God, || yjfi nN; a joyous state, antith. nnir, both yet conceived as
parts of the more comprehensive SiNw J . V3ir] n.m. fulness i6 n Dt. 23^
Ru. 2 18 , >-3i: i 7 Ex. 1 6^ Lv. 25 26 5 Pr. I3 26 Ps. 7 8 25 . r^nct ] pi. nnsr, v. &
PSALM XVII. 127
either joys, or abst. pi. gladness. T.?s~nN] 21" I4O 14 , (f pera TOV irpocruirov
ffov, in association with, communion with the divine face or presence, and not
ante vultum tuum Jf, a weakened explanation.
PSALM XVII., 8 STR, 3 5 .
Ps. 17 is a prayer for divine interposition in behalf of the
righteous (v. 1 " 2 ). The psalmist has been tested by God in mind
and conduct, and approved (v. 3 " 4 ") ; he has kept the divine ways
and avoided wicked deeds (v. 46 " 5 ), therefore he invokes God with
confidence (v. Ca ). He prays again that his Saviour may show
kindness and keep him as the pupil of the eye (v. 66 - 8 ") ; that
he may be sheltered from his greedy and arrogant enemies
(v. 85 " 10 ), who surround him to prey upon him (v. 11 " 12 ). Again
he prays for the divine interposition and deliverance by the
slaying of the wicked (v. 13 - 14a ) ; that penalty may be visited on
them to the third generation, but that he himself may enjoy
the divine presence (v. 145 - 15 ).
Q HEAR, Yahweh (a righteous man) ; attend to my yell;
give ear to my prayer, which is without lips of deceit ;
Let my judgment come forth from Thy presence, that mine eyes may behold it.
JN equity Thou hast proved my mind; Thou hast visited me by night;
Thou hast tested me, and Thou findest no evil purpose in me; my mouth
transgresseth not.
As to deeds of man, (I intend) according to the word of Thy lips.
J ON my part have kept from the ways of the violent ;
My steps hold fast to Thy tracks, my footsteps slip not ;
1 invoke Thee : for Thou answerest me, El.
INCLINE Thine ear to me, hear my speech;
Show Thy kind deeds, O Saviour from those who rise up in hostility;
I am seeking refuge on Thy right hand ; keep me as the pupil, the daughter
of the eye.
J-^IDE me in the shadow of Thy wings from the wicked,
Those mine enemies that assail me, with greed encompass me.
They shut up their gross heart, with their mouth they speak arrogantly.
( "PHEY advance), now they march about, they fix their eyes;
(They purpose) to camp in the land, (they maltreat) as a lion;
They are greedy for prey, they are like a young lion lurking in secret places.
Q RISE, Yahweh, confront him, cast him down;
O deliver me from the wicked, destroy with Thy sword ;
May they be slain with Thy hand, Yahweh ; slain from the world.
their portion be during life ; their belly fill Thou with Thy stored-up penalty
May their sons be sated, may they leave their residue to their children :
But as for me, let me behold Thy face; let me be satisfied with Thy form.
128 PSALMS
Ps. 17 was in U3, but not in any of the subsequent collections until \J/. It
is rightly termed a n^jjn, prayer (v. Intr. i). This probably is original,
because the greater portion of Pss. of JB were prayers, and there could have
been no reason why the editor of Q, or any subsequent editor, should have
singled out this Ps. as a prayer, rather than a multitude of others. The Ps.
resembles Ps. 16 in words and phrases: \p.7 ; v. 8 = I6 1 ; communion with God
at night v. 3 = 16"; the use of *?s in prayer v. 6 = I6 1 ; the vb. ^cn v. 5 = i6 5 ;
the reference to the hand of God as protecting and defending v. 7 - 14 = l6 8 ;
the contrasted portions of the poet and the wicked v. 14 ~ 15 = I6 2 " 6 ; the longing
for the divine presence v. 15 = i6 n . All this favours a similar situation, if not
the same author. The use of iSn v. 14 is the same as that of 49-, cf. Is. 38",
although the phr. of the latter and the conception are different. There is a
reference in the use of D ja and njicn of God, v. 15 to Nu. I2 8 (E). The
visitation of penalty on the third generation v. 14 is based on the Ten Words
Ex. 2O 5 = Dt. 5 9 . The conception of righteousness v. 4 - 5 is that of D, and prior
to P. And yet the conception of truthfulness v. 1 and the testing the mind
v. 3 , show the higher ethical conception of the Persian period. The phr.
ion nVon v. 7 = 4 4 , yew Ssa v. 8 = 36 8 57 2 63 8 , cf. 6i 5 pi 4 (all post-exilic
Pss.) Ru. 2 1 -, implies the existence of the temple and probably the cherubic
throne. The pupil of the eye v. 8 = Dt. 32 10 . The Ps. must belong to the
Persian period subsequent to the Restoration and prior to the reform of Ezra,
a time of greater peril than that of Ps. 16, and therefore later than Zerub-
babel. The Ps. was originally the prayer of an individual. It has been
generalised and made into a congregational prayer.
Part I. has three pentameter tristichs, the first of these a peti
tion in two syn. lines followed by a synth. line. 1-2. O hear \\
attend \ give ear], the usual terms for importunate prayer, v. 4* 5 3 .
{a righteous mari)~\ t so 3 in accordance with v. 3 "* 3 , more prob
able than "my righteousness," @, U, or simply "righteousness."
% Dr., or inexactly "the right" EV., "righteous cause" JPSV.
my yell], shrill, piercing cry for help, || my prayer, as 6i 2 88 3 .
without lips of deceit]. The lips which utter the prayer are sin
cere, entirely truthful. My judgment], either my just cause, or
judgment in my favour. come forth from Thy presence], from the
judgment throne of Yahweh in heaven, cf. 9*. that mine eyes
may behold it]. He desires a visible manifestation from God that
He has vindicated him. In equity} properly goes with the next
line as qualifying the divine proving. To make it an object of
behold, with f^ and Vrss. destroys the measure of both lines.
3-4a. The second tristich is composed of three lines essentially
syn. ; yet there is synth. in part, in the second line, and in greater
PSALM XVII. 129
degree in the third. Thou hast proved \ hast tested }, v. 7 i2 7 .
This has been by a personal visitation. Yahweh has not remained
afar off on His throne in heaven ; but has come down in spiritual
presence to the bed of the psalmist. visited by night~], during the
quiet hours, when he was alone by himself, and so most open to
inspection ; and especially so, as the inspection had to do not only
with acts done during the day, the usual time of activity, but still
more searchingly with the mind, which often is most active while
the body is at rest. Thou findest no evil purpose in me~\, as io 4
26 10 iiQ 150 . There was no evil in the mind after the most search
ing examination. My mouth transgresseth not} . This statement,
intermediate between the purpose of the mind and the deeds of
man, external actions, supplements the previous clause and is still
connected with the test by night. It probably refers to private,
secret utterances, rather than words spoken publicly to other per
sons. And so, while deeds of men are mentioned, that is ordinary
human actions, yet these are deeds not as done, but as intended,
purposed ; for so we should translate, inserting in the text the vb.
(/ intend}. This insertion removes the difficulty of the verse
and explains the antith. between " deeds of man " and according
to word of Thy lips. The intent of the psalmist was that his
deeds should be according to the word which came forth from
the lips of God. Having set forth the righteousness of his mind,
as attested by divine inspection, he now turns to a justification of
his conduct. 46-6a. The third tristich is composed of an anti
thetical couplet followed by a synth. line returning to v. la , the
ground of assurance in prayer having been given. I on my part~\,
emph. personal asseveration, on the negative side, have kept from
the ways of the violent^ the deeds of those who commit robbery or
murder, or both. On the positive side, My steps hold fast to Thy
tracks^ those prescribed by God in the Deuteronomic laws. My
footsteps slip not~\. The context suggests the complement of the
previous clause ; the steps hold fast on the positive side and do
not slip from the divine tracks on the other. Elsewhere the phrase
is used for the firm standing, the security of the righteous under
the divine protection, v. io 6 . If we follow that meaning here, we
have an expression of confidence in accordance with v. 6 *.
Part II. has three pentameter tristichs, setting forth the rela-
130 PSALMS
tion of the poet to his enemies, antith. to the previous part,
setting forth his relation to his God. The first tristich is petition
|| v. 1 2 , an introductory line and a syn. couplet synth. thereto.
6b-8a. Show Thy kind deeds }, cf. 4 4 , literally " make them mar
vellous," or "wonderful," in accordance with v. 26 ; let them be
visible in acts of vindication of the righteous. O Saviour}, title
of Yahweh as one whose character and habit it is to save His
people from their enemies; especially characteristic of Is. 2 /
am seeking refuge"}. By an unfortunate transposition of the
original text it has been attached as an object to the ptc., forcing
the rendering with verbal force as ptc. absolute " savest," and then
as a general truth applying to all persons seeking refuge, without
specification of the place of refuge. This also destroys the
measure of the two lines and makes their interpretation difficult.
Attaching it to, on Thy right hand}, we get the place of refuge,
recover the measures, and find an easy and natural explanation
in accordance with good usage. The right hand of God is often
the instrument of judgment and blessing, but also the place of
safety, as i6 8 n . The resemblance of Pss. 1 6 to 17 in so many
other respects favours the same meaning of right hand of God
here. This also is a proper basis for the closer and affectionate
care indicated in the phr. : Keep me as the pupil of the eye} , as
Dt. 32 10 Pr. 7 2 1| the daughter of the eye, a Hebraism as La. 2 18 , ex
pressing a filial relation, implying affectionate care. The second
tristich has also an introductory line with a synonymous couplet
synthetic to it. 8&-10. Hide me in the shadow of Thy wings},
a favourite conception of poets of the Restoration 36 8 57 2 63 8 ,
cf. 6 1 5 9 1 4 Ru. 2 12 . It is usually referred to the care of the
mother bird for her young ; not, however, the hen, Mt. 23^, which
is not used in OT., but rather the eagle, cf. Dt. 32", though the
working out of the simile is different. It probably, however,
refers to the cherubic wings of the most Holy Place of the temple
in accord with the frequent conception that the temple itself is
a sure refuge for the people of God, involving the idea that the
protecting cherubic wings extended their influence to the holy
temple and the holy city and its inhabitants. from the wicked}.
These are, as the context shows, not wicked Israelites, but wicked
nations, who oppress and maltreat the Israelites, cf. 9 4 - 618 .
PSALM XVII. 131
Mine enemies that assail me~\ . They assault, act violently. with
greed~\, cf. 107. They are not only violent, but greedy for their
prey. encompass me], surround so as to make escape impossible,
v. v. 11 . They shut up their gross heart^. They are not only
greedy, but pitiless. They are so greedy that they have become
fat and gross ; their midriff, the seat of feelings, has become ex
ceedingly insensible. " They have closed it against every influence
for good and all sympathy " Kirk. It is necessary in accordance
with English usage to substitute heart for midriff. with their
mouth}, antith. with the mouth of the poet, v. 36 . they speak ar-
rogantly~\, v. io 2 for the same kind of enemies and a similar situa
tion. 11-12. The third tristich describes the action of these
enemies in three progressive pentameters (They advance}^ as
J, resuming the thought of v. 9 . This is much better suited to the
context than " our steps " MT., EV 8 ., which is not well sustained,
and is difficult to construct and understand in this context. The
enemies advance to the attack. now~\, graphic description.
they march about~\, the people of God, probably the holy city,
as 55 11 . they fix their eyes ], watching intently, so that no move
ment of Israel may escape them, showing their greed v. 96 . (They
purpose} to camp in the land~\. This is a most difficult clause in
the original, and is variously explained in Vrss. and commentaries.
The difficulty may be removed by finding the verb, missing in this
line, to complete the measure. The infinitive that follows then
becomes intelligible, having the ordinary meaning, "pitch," which
is used without its usual object " tent," syn. with English " en
camp." We then have the enemy purposing to encamp in the
land, and so besiege the people, cf. Jb. i9 12 , and a very natural
and appropriate progress in the activity of the enemy. The
various renderings: "turning their eyes down to the ground"
PBV., "bowing down to the earth " AV., " to cast us down to the
earth" RV., "to spread out in the land" JPSV., all depending
on MT., show how impracticable it is to get a good sense on
that basis. they maltreat as a lion~\. This refers to the acts
of violence of a besieging army ravaging for prey, seizing it
with violence and abusing it without pity. They are greedy
for prey\, reiterating v. 96 . like a young lion lurking in secret
places~\. They lie in ambush and lurk for their -prey, to fall
132 PSALMS
on it unawares. This situation resembles very much that of
Ps. lo 8 - 10 .
Part III. has two pentameter tristichs, a petition that Yahweh
may by theophanic interposition destroy the wicked enemies and
let the people see His presence. 13-14a. The first tristich is
syn. O rise, Yahweh], as frequent in such prayers 3 8 f 9 20 lo 12 .
confront him~\, in hostility, cf. i8 6-19 . cast him down], over
throw and prostrate in death, as iS 40 . O deliver me from the
wicked~\, the enemies, cf. v. 9a . destroy with Thy sword]. Yah
weh interposes as a warrior, and so uses His sword, as y 13 (cf. 35 1 " 3
for God s use of other warlike weapons). It is necessary, however,
to supply a missing verb to complete the measure of line. This
was probably "destroy." The omission lies back of Jty and Vrss.,
several of which take " sword " as in relative clause, " who is Thy
sword " PBV., AV. The idea, though a good one after the
analogy of Is. io 5 , is yet inappropriate to the context, and calls
attention needlessly from the main thought and its ready advance
to a climax. RV., JPSV. rightfully render "by Thy sword." -
May they be slain by Thy hand~\. This rendering is in accord with
the context, the use of the sword by Yahweh, and with a strict inter
pretation of the unpointed Hebrew text, and is favoured by ancient
Vrss. The MT. is pointed so as to give the rendering "men,"
both here and in the next clause, " from men of Thy hand
from the men" PBV., "from men which are Thy hand" AV.,
" from men by Thy hand " RV., JPSV., none of which are satis
fying. from the world\ away from the world, so as no longer to
live in the world, v. 49-, cf. Is. 38". " O Lord, destroy them
from off the earth, which they inhabit " Aug. The usual rendering
"from the evil world" PBV., "men of the world" AV., RV.,
implies an antith. between the world as evil and the righteous
Israelite, which while in accord with the NT., Jn. i5 19 , is not in
accord with the OT. religion and has no justification whatever
in OT. usage. This supposed antith. has occasioned a general
misinterpretation of the subsequent context, as if it contrasted
the earthly joys of the wicked with the heavenly joys of the
righteous ; which also is a later Biblical conception, but not
justified at such a date as that of our Ps. The idea can only
be gained by awkward adjustments and renderings. This clos-
PSALM XVII. 133
ing tristich is indeed a continuation of the petition for divine
interposition, and contrasts the visitation upon the wicked in
a synth. couplet with the vindication of the righteous in the
closing line, and so is harmonious with the petition with which
the Ps. opens. 146-15. Let their portion be during life~\ ; that
is, the portion allotted to them as penalty, as Is. 17" Jb. 2O 29 27 13 ,
and not a good portion enjoyed by them in this life, but no longer
to be theirs. their belly fill Thou with Thy stored-up penalty\
as Jb. 2 1 19 ; and not treasures of wealth, in accordance with other
interpretations. This penalty they are to partake of to the full
extent of their capacity. Their belly is to be filled with it, and
yet it will not be exhausted. It passes over to their sons. may
their sons be sated~\, may they also be so filled that they cannot
partake of any more; and still further in the climax may they
leave their residue to their children~\. There still remains to the
sons a residue of this penalty that they cannot appropriate. This
they transmit as an inheritance of woe to their children ; and so
the ancient law is fulfilled, in a visiting of the iniquity of the
fathers upon the children unto the third and fourth generation,
Ex. 2O 5 = Dt. 5. In antith. with this dreadful punishment of the
enemies, the poet prays for himself let me behold Thy face\ un
folding the thought of v. 2 . A later editor, doubtless influenced
by v. 1 , inserts " in righteousness " as a qualification ; thereby de
stroying the measure, making the first half of this line of four
tones instead of three. let me be satisfied with Thy for m\ the
form of God ; that is, as seen in the theophanic vindication,
based on the conception of the privilege of Moses, Nu. i2 8 . The
form of God gratifies and satisfies the psalmist, while the wicked
are sated with the divine penalty. This conception of beholding
the face and form of God, gave difficulty to later editors ; and so
(0, U, paraphrase " when Thy glory appears," thus interpreting it
correctly as theophanic in character. In ^ a scribe inserted
"when I awake " so EV 8 ., which he probably meant to be inter
preted, as awakening from the sleep of death, when the vision of
the face and form of God was conceived as possible to the highly
privileged righteous. But the vb. without suffix leaves other in
terpretations open, such as awakening from the sleep of anxiety
and sorrow, or awakening in the morning from a night of anxiety
134 PSALMS
and petition. The insertions of (g ana pf make the last half of
the line into three tones instead of the needed two, and thus
destroy the measure of the closing part of the Ps. as well as the
return to the conception of the petition with which it began.
1. P7>.] as obj. of hearing. ^x @, F is novel and dub., rd. with 3 justum
pH*, v. / 5 4*. inn] sf. I pers. J np n.f. : (i) jubilation, antith 02 30,
npm I26" - 6 , || n-nn lo; 22 , pirfc ic>5 43 , pint I26 2 , nn ^p 42 5 472 ii8 16 ;
(2) yell for help io6 44 119 142*, || nSon 77 61* 88. H*?a] a.X. ^ unless
possibly 10 ace. @, 3; but Je. 22 13 Is. 55! + in the sense without (Ps. 4413
N^a is different, N^ belonging to 001?=). 2. T.^~] emph. compound prep,
with sf. 2 m. from before. J ^oSn : (i) at the presence of God 976- 6 n 4 7. 7.
(2) away from 5i 13 , cf. use with maj Je. i6 17 3i36 3318 i s< 4 gi9. ( 2 ) ^_
ceedingfrom Ps. 77*. Bstf::] also emph., my just cause or judgment in my
favour,*, i*. M] juss. continuing petition, as Dr., Ba. The sentence
coming forth from the decision of the judge, cf. Hb. i 4 - 4 for Qal and Ps. 37 6
Je. 5 1 10 , Hiph. :^j,;] emph. <g >jv? prob. both interpretations of noun
without sf. -"U .jn?)] final clause, subjunctive not juss. a-nu^r] makes the
1. too long and is needed in next 1. If with nrn, it must be adv. rightly, a
mng. elsw. Ct. I 4 . In \f/ it is used in the ethical sense of equity in govern
ment, v. 9 s . 3. Njpn] statement of fact, result of divine inspection as Dr.,
rather than conditional clause without usual particles as Ba., Du. \nbr]
Qal pf. i m. KG. 5 "*"*. P- 124 Qes. S 67 ". J CCT vb. devise, in bad sense as 31""
37 12 , cf. Je. 4-8. Ba. regards it as inf. cstr. Ew.i 238 . But <g, F, Aq., 2, 3
and most comm. rd. ^PDT or \7pr, better o nsr for measure as &, Grimme. @
properly attaches it to xss as obj. J HOT n.f. evil device, purpose elsw. 26 10
ii9 150 , cf. noo 70^. >s tavv-Sa] the two Makkephs enable one to distribute
the two accents better for euphony. ^ is prob. subj. and not obj. This is
not a final clause, as Dr., but statement of fact, as Ba., Kirk. -o; is then in
the sense of transgress, abs. only here, but c. ace. I48 6 Nu. I4 41 Jos. y 11 - 15
Dt. 172 + . 4. C-JN n^o 1 ?] the prep. ? has the force of as for, as regards
Dr. This is to be preferred to the temporal force at, Ba., cf. 32 6 . J [ i^us]
n.f.: (i) work, pi. deeds of men 77^, of Yahweh 28 5 ; (2) wages in punish
ment log 20 . It is a favourite word of Is. 2 , of actions of wicked 65% of wages
40 10 49 4 6i 8 62 11 , infrequent elsw. Dy., Du. rd. C-IN I keep silent. The 1. is
defective; a word is missing; rd. O^K D-;K, the latter omitted by haplog. DIN
is contr. of npns Pi. impf. i pers. j npi Qal be like, resemble sq. s Sg 7 102^
I44 4 ; Pi. liken t imagine, think c. ace. 48 10 , obj. clause 5O 21 , here intend as
Nu. 33 56 (J) Ju. 20 6 Is. io 7 . This gives an appropriate sense. by its dif
ferent division of verses increases the difficulty. ^rnN] v. 8 9 . %> prefixes
fD. This may be explanatory; and yet it gives us the missing tone, removes
a difficult phrase, and enables us to explain after Jos. 6 18 , cf. Dt. 4 9 take heed,
beware of, f f^] n.m. violent one, robber or murderer elsw. Is. 35 9 Je. 7 11
Ez. 7 22 i8 10 Dn. u 14 . 5. -JDH] Qal inf. abs. ^nn v. i&. @, F, 2, 6, 3, 3C
PSALM XVII. 135
have imv. TD^P?] f- ?! sf- 2 m., c ^ P r - 5 21 from sg. J ^P.
in fig. sense of snares of wicked I4O 6 , course of life 23 3 , prescribed by Yahweh
I7 6 , those traversed by Him 65 12 . 6. ^TK-Bn] vb. imv. Hiph. naj c. ace.
jrx; phr. elsw. of man 45" 49 5 78*, of God /^ 3i 8 yi 2 86 1 88 3 IO2 3 ii6 2 .
7. r^ion n^sn] #. ^4. JPE^D] should be connected with D pD 1 pr>Dn (with two
tones). D pn] rd. ncrn and attach to ^D^a. It has been transposed by
txt. err. These two words then belong to the next line in v. 8 to make both
lines of normal measure. 8. J ^N] n.m. diminutive of v^x pupil of eye, elsw.
Dt. 32 10 Pr. 7 2 ; midst of night Pr. 7, cf. 2O 2 ( ? >. r;jrpa] syn. term elsw.
La. 2 18 . L p] emph. J hy n.m. : (i) shadow, shade, protection from sun, fig.
So 11 , of Yahweh 91* I2i 5 , yuja * 77* 36 8 57 2 638, cf. 91* Ru. 2 12 , where i
alone is used; (2) shadow as symbol of the transitoriness of life I44 4 , cf.
IO2 12 lop 23 . 9. D""tth \J9c] depends on previous context to complete its
line. -IT] rel. as q 16 . we 5 ] Qal pf. 3 m. pi. sf. I sg. Jmir: act violently
towards ij 9 ; lay waste gi 6 I37 8 . fc o.n] wzVA greed Ba., Dr. u : aj in this
sense J as seat of appetite : (#) hunger 78 18 IO7 9 , with some form of yatr 63
I07 9 Is. 56 11 Je. 50 19 Ez. 7 19 , with other terms Pss. io6 15 IO7 18 ; (V) thirst for
God 42 2 - 8 63 2 I43 6 ; (c) more general greed if 9 , cf. IO7 5 , v. fo 3 . ifl^]
Hiph. impf. 3 pi. J^pj Hiph.: (i) round about a city 48 13 ; (2) jr-
round, encompass c. S; pers. /7 5 88 18 , c. ace. pers. 22 17 . 10. i n3 l n] emph.
t 3^n _// (i) of human body, of midriff, v. RS. Religion of Semites 360; so
here, unreceptive mind; sf. archaic for D v for better rhythm, also II9 70 and
prob. 73 7 ; (2) of beasts as rich food 63 6 ; (3) choicest, best of wheat 8i 17
I47 14 , cf. Dt. 32 14 Is. 34. ^2] na c. archaic sf. emph. v.\? JH-INJ] n.f. :
(i) swelling of sea 89 10 ; (2) majesty of God 93 1 ; (3) pride, haughtiness,
arrogance i? 10 , possibly 74 20 , v. nwa io 2 . 11. -i3^ 5 x]n. sf. i pi. so C f [irx]
n.f. step, going elsw. Jb. 3i 7 . It is improb. that it is different from mu ; x
v. 5 ; the pointing here might be either txt. err. or a conceit of the punctua
tors, but is prob. a relict of tradition that it was Pi. of vb. Vrss. have vb.,
fJL, S projicientes me = ^iBhj, % incedentes, S. fAaKapifovrts /xe, so
in both mngs. prob. original in sense of 3, as Cap. >JO3D] Kt. , ,
3, & wasp Qr. The sfs. with both vbs. in all texts and Vrss. are interpreta
tions and were not original. J 350 vb. Qal turn about, of Jordan iinN 1 * back
Ii4 3 - 5 ; c. impf. almost auxil. as aitf 7I 21 ( ? >; (2) march or w/>J about a.
city 48 13 so here; (3) surround, encompass, fig. c. ace. i8 6 22 13 - n 496 88 18
ugio. 11. 11. 12 c _ double ace. log 3 . Polel: (i) encompass c. ace., subj. divine
ion 32 10 , cf. v. 7 < dub -); (2) assemble roiind c. ace. pers. 7 8 ; (3) march or go
abo^a a place 55 11 59 7 - 15 , an altar 26 6 . Dn\r-;] emph. construe with we"
graphic impf., cf. 48" 62 11 (c. :3 ^). tnxs mojS] belongs to the next v. to
make measures correct. The inf. cstr. HBJ with S is emph. dependent on
some vb. given or understood, nsj c. Tn*o V 6 f c f. jb. 15-29 c . ^xS. It is
prob. that in both rcj is contr. of Snx n-jj pitched the tent Gn. I2 8 26 25 35 21
(J) 33 19 ( E ) To pitch the tent, camp in the land, suits the context and
is especially appropriate after previous vbs. as I have interpreted them.
12. i^rn] n. sf. 3 sg. f [rl] a -^ likeness, so 3, E, Aq., &, but
13 PSALMS
fj.e, TS susceperunt me = \MDn Cap. nm Pi. think, purpose as v. 4 . A word is
missing in the line. If now we separate XT from (1)3^ we get the missing
word : then lo-i is the principal vb. upon which maj 1 ? depe nds, coming at close
of clause, as frequent in this Ps. To pitch (their tents} in the land they in
tended or thought, v. v. 4 . Then ir is Qal pf. 3 pi., prob. for irn Hiph. J nj>
vb. Qal oppress I23 4 Qr., suppress 748 (?). Hiph. oppress, maltreat, as Is. 49^
Je. 22 8 Ez. i8 7 . T Dp J txt. err. for lew by transposition of \ f rp 3 vb. Qal
long for c. V 77*2 Jb. I4 16 , Niph. same Ps. 848 Gn. 3^0, a b s . Zp. 2 l (?).
J-VDS n.m. young lion 77^ IO4 21 , || Sns- gi 13 , of bloodthirsty enemies 34"
35 17 58 7 . 13. nc-je] Pi. imv. cohort. J av vb. Pi. denom. : (i) **?/, -
front c. ace. i8 6 - ^ 77^; come to meet as f r i enc i 2I 4 ^n ( ? ) ^ ,, g gMj
face of Yahweh 952, cf. 89 15 ; go before, in front of (& 1 *; be beforehand 1 19^;
anticipate, forestall ng 148 . inynan] Hiph. imv. cohort, with sf. 3m. J jn_3
vb. Qal bow down in worship 22 30 ;2 9 956, of enemies in death 2O 9 . f Hiphi
cause to bow down in death 77^ y8 31 , c. rrn iS 40 (=28. 22 40 ) Ju. ir 36 (in
grief). Ha??] Pi. imv. cohort. J [aSfl] vb. Pi. <fc/iwr esp. of Yahweh, c.
ace. pers. 22*- 9 31* 37*0 7,2 g 2 4 9I u f c> p y row /7 ,g44.49 43 i 7,4, ptc> c< sfs
i8 8 40 18 70 6 I44 2 ; elsw. in this sense Mi. 6 14 . >u : 3j] me, v.jS. yv^] coll.
as 9*, v. /J._ri:nn] ace. instrument with sf. 7^. , has and from the
sword; but @, 3 take it as relative clause, who is Thy sword. The line is
defective; insert 3\n Qal imv. as Je. 5O 21 - 27 omitted by haplog. 14. a \-ICD
^/V] emph., so 3 has Z/>M manus tuae interp. as prep. jr. J [PC] w/a/^,
///. nspp >-c w^ <?/ number Gn. 34 30 (J) Dt. 4 27 Je. 44 28 Ps. IO5 12 ,
men, simply /7 14 - ", NIS \-i 2 2 6 4 , Jb. u", JIN - D 22 15 n)D -a I9 19 . The testi
mony of 3 is vitiated by the rendering qui mortui sunt in the second in
stance; S &irb vvcpdv, so Ss, Aq. d?rd reO^Kdruv, point to &-BZ from the
dead. <S &TTO ^P^ v t TS inimicis for the first, and for the second 6\lyuv
40XAR, y$ paucis. But @ B has in the second case diro\6wv, so Aug. It is
better to read in both instances Hoph. ptc. of vb. BTCIC, as 2 K. u 2 defec
tively written as DTICC may they be slain with Thy hand. \ nc vb. Qal :
(1) die of natural causes, man 4i 6 49" 82 7 1 18 17 , nn dead man 3i 13 , a>nc 88 6 - 1J
ii5 17 , cSv v-s 1433 = La. 3, a\?p >n3T Ps. io6 2 . (For me 91 4 8 15 v. IntrJM.)
Polel kill, put to death, c. ace. 34^ IO9 16 Ju. 9 54 i S. i; 51 Je. 2O 17 . Hiph. kill,
put to death Ps. 37 32 59! Ez. I3 19 , fish Ps. IO5 29 . Hoph. be put to death would
then be here and 2 K. n 2 -f. f i^n] n.m. duration: (i) of life 396 Sg 48
Jb. 1 1 17 , cf. Ps. 39 5 ; (2) of world Ps. 77^ 49 2 , cf. 1 1 4 Is. 38 11 . n^nn ^/ ^/^
7^r/^/, removed from it by death. ^fpx] a.X. Kt. n.(m.) treasure, but Qr.
IJIDX Qal ptc. pass, treasured, in either case stored-up penalty as Jb. 2i 19 v. so 8 .
-irrarn] i conseq. pf. Hiph. 3 pi. J raj Qal r/, w///^ afcw, sq. S; 125*, cf.
Gn. 8 4 2 S. 2 1 10 Is. 7 2 . Hiph. : (i) let remain, leave, bequeath ijU, c f. EC. 2 18 ;
(2) abandon c. S pers. Ps. H9 121 ; (3) permit c. ace. pers. 105 14 . 15. -ONI
emph. p?"] emph. w. v. 1 . It is a gl. of qualification, making line too long.
Ti??}] Hiph. inf. cstr. a temporal, v i? J 6 , here sleep of death as Is. 26 19
Dn. I2 2 . It is a gl. of interpretation. @ has a different gl. Iv T 6<t>6rjvat
f nwcn] n.f. : (i) likeness, representation of idols Ex. 2O 4 = Dt. 5 8 , cf. 4 10 - <28 - >25 ;
PSALM XVIII. 137
(2) form, semblance of Yahweh here, so Aq., S as Nu. I2 8 , cf. Dt. 4 12 - 15 , of
apparition at night Jb. 4 16 . @ interprets r^v d6av <rov, TS gloria tua, 6 de&dv
<rov Wi?\ & ^i-iBN, all tnese due to a shrinking from the thought of zform
of God. Aq.; S, J, ft all regard n|icn as obj. of 373 tr and the parall. demands
it.
PSALM XVIII., 2 PTS. OF 3 STRS. i4 3 .
Ps. 1 8, originally an ode of victory of David over his enemies,
was subsequently adapted to public worship. I. David praises
Yahweh as his Saviour from a deadly peril described under the
metaphor of drowning. He heard his cry for help (v. 3 " 7 ) ; His
anger caused earth and heaven to quake; He descended upon a
cherubic chariot in a storm cloud (v. 8 " 13 ). Thunder, lightning,
and earthquake were His weapons, and He delivered David from
his peril and became his stay (v. 14 " 20 ). II. David praises God
as his lamp and shield, who girded him with strength for war
(v. 29 " 35 ), giving him a broad position on which to pursue his
enemies and exterminate them (v. 37 " 43 ) ; delivered him from the
strivings of his own people, made him head of nations, and
doeth kindness to the anointed seed of David forever (v. 44 " 45 " - 47 - 49 - 51 ).
The ode was generalised for public worship by several changes
in the body of the song; but especially (i) by prefixing an
assertion of love to Yahweh (v. 2 ) ; (2) by inserting two glosses,
the first teaching that God rewards according to righteousness
(v. 21 24 ) ; the second, that God acts towards men just as they act
towards others, especially in saving the humble and humiliating
the lofty (v. 25 " 28 ) ; (3) a reference to nations cringing, in the
spirit of later times (v. 456 " 46 ) ; and (4) a resolution of liturgical
praise (v. 50 ).
PART I.
crag and my fortress and my deliverer,
My God, my Rock in whom I seek refuge,
My shield and horn of my salvation, my high tower,
(My Saviour, from violence Thou savest me).
Worthy to be praised I proclaim Yahweh,
Since from mine enemies I am saved.
The (breakers) of death encompassed me,
And torrents of Belial fell upon me ;
Cords of Sheol came round me,
&nares of Death came to meet me ;
138 PSALMS
In my distress I called upon Yahweh,
And unto my God cried for help ;
And He heard from His palace my voice,
And my cry for help (came) before Him in His eais.
J HEN the earth swayed and quaked,
And the foundations of (the heavens) trembled,
And tossed to and fro because He burned with anger;
Smoke went up in His nostril,
And fire from His mouth devoured;
Coals were kindled from Him.
Then He bowed the heavens and came down,
Thick darkness under His feet ;
And He rode upon the cherub and flew,
And swooped down upon wings of wind ;
And put darkness round about Him,
A covering (of) darkness of waters,
Thick clouds of the skies without brightness ;
Before Him passed His thick clouds.
Yahweh thundered (from) heaven,
And Elyon gave forth His voice;
And sent forth His arrows and scattered them,
And (flashed) flashes and made them rumble;
And the channels of the (sea) appeared,
(And) the foundations of the world were laid bare.
He sends from on high, He takes me,
He draws me out of many waters ;
He delivers me from my strong enemy,
And from those hating me ; for they were too strong for vne:
Who came to meet me in the day of my calamity.
And so Yahweh became a stay to me,
And led me forth into a wide place,
And rescued me, because He took pleasure in me.
PART II.
Thou art my lamp, Yahweh,
My God who lightens my darkness :
For in Thee I run up to a troop,
And in my God I leap a wall.
The El whose way is perfect,
A shield is He to the one seeking refuge in Him.
For who is a God (like) Yahweh ?
And who is a Rock (like) our God?
The El who girdeth me with strength,
And made my way perfect ;
Who setteth my feet like hinds,
And upon high places made me hold my ground;
Who teacheth my hands for war,
And maketh mine arms bronze.
PSALM XVIII. 139
J HOU broadenest my steps under me,
And my limbs do not slip;
I pursue mine enemies and I overtake them ;
And I return not until I have finished them.
(And) I smote them down so that they could not rise,
(And) they fell under my feet.
And Thou girdest me with strength for war,
Thou causeth them that rise up against me to bow down under me;
And mine enemies Thou madest give the back to me,
And them that hate me I exterminated.
And they cry for help, but there is no saviour,
Unto Yahweh, but He doth not answer them ;
And I beat them small as dust of the earth,
And as clay of the streets pulverised them.
"THOU deliverest me from the strivings of (my) people;
Thou settest me to be head of nations ;
A people I knew not serve me,
At the hearing of the ear shew themselves obedient to me.
Liveth and blessed is my Rock,
And the God of my salvation is exalted.
The El who giveth to me deeds of vengeance,
And who bringeth down peoples under me,
And who bringeth me forth from mine enemies,
And lifteth me up above them that rise up against me,
From the man of violence rescueth me ;
Who magnifieth acts of salvation to His king,
And doeth kindness to His anointed,
To David and to his seed forever.
The Ps. is described in the title as rrv^n the song, just as other odes of
victory over enemies bear this title, Ex. I5 1 (ode of victory over the
Egyptians); Dt. 3I 30 (Moses ode of the triumph of Yahweh); cf. Ja. 5 1
(Deborah s ode, where vb. "PIT is used). The original form of the title is
given in 2 S. 22 1 , " And David spake unto Yahweh the words of this song
in the day that Yahweh delivered him from the hand of all his enemies and
from the hand of Saul." This has been adopted by an editor of the Ps., only
changing the second *p to the familiar T for richness of expression, and
removing the name of David into the principal clause, making the rest a
relative clause and prefixing U?N in 1 ? nirp iayS. This raises the question
whether mS here has the same meaning as in the other titles of Pss., all the
more that the term servant of Yahweh precedes it. The titles both represent
David as the speaker in the ode, and probably also designate him as the
author. It is doubtful, therefore, whether the ode was in 13. It was in Q2&,
and was probably taken from 2 S. 22. The text of 2 S. has many variations
from that of the Ps. It lacks its Aramaisms : cm v. 1 , 15:1 v. 26 , jnn v. 46 , 121 v. 48 .
It also uses many \ consec. impfs. as historical aorist, which in the Ps. are
simply impf., with more general reference to present or future, v. 7c - 12 - 39a - 6 .
In other respects the text of 2 S. is more archaic. The ode, in both forms
140 PSALMS
of the text, gives many evidences of late date, (i) There are late words
vy oy v. 28 , nuy v. 366 (but 2 S. njp), -oj *ja v. 456 - 46a ; but these are all in glosses.
(2) The ode is cited (a) Ps. II6 1 - 4 in the text of Ps., mo ^an v. 5 , and
\-anx || T|cmN v. 2 ; () Ps. I44 1 " 7 in the text of 2 S., "n nn 1442 = -p-ci 2 S. 22 48 ,
not na-w Ps. i8 48 ; ^ ^BD I44 2 = 2 S. 22 2 = Woe Ps. i8 3 ; O) Hb. 3 19 cites v. 84 ,
only changing vbs. ms>, TD?n into more common ones, o^ir, *]mn; (</) Pr. 30*
cites v. 31 , giving an earlier form of text, o D DirV? for 12 o^Dinn ^3^, and
mSs mrx for > mDN; (<?) Is. 55^ cites v. 44 in two lines in fuller and more
comprehensive style, using also ^u for oy. The Ps. is, therefore, preexilic.
(3) The ode cites (a) Mi. 7 17 in v. 46 ; the texts of Ps. and 2 S. vary as to the
vb., both best explained by the vb. of Micah TJ~\ as the original, but this is a
gloss. (l>) 2 S. y 12 - 16 in v. 61 . (r) It is not easy to determine whether v. 31 or
Dt. 32 4 is the original. The evidence of citation favours a pree x. date for
the ode. (4) There are many late doctrinal conceptions in the ode :
(0) The affectionate love of Yahweh, v. 2 , is post-Deuteronomic ; but it is not
in text of 2 S., and was a later addition to the ode. (<5) The doctrine of the
absoluteness of Yahweh as the only God is stated, v. 3 -, in terms of Is. 2 ; but
this statement is incongruous to the context, which favours the assertion of the
incomparableness of God, as in other early poetry. This couplet has probably
been adapted to later conceptions, (c) The legal righteousness and its
exact retribution of v. a ~ 24 with the terms D^-n 12 v. 220 , D "VID v. 236 , charac
teristic of D. 2 , *-v -o v. 216 , "o peh v. 226 , pipn v. 236 still later. But this passage
is evidently a gl. from its smoothness, calmness, and didactic character, as
compared with the rapid, passionate movement in the ode. This gloss comes
from the period of the reign of Levitical law, and states the doctrine ques
tioned in the Book of Job. (d) The gnomic couplets, v. 25 - 28 , are still later,
implying the supremacy of Hebrew wisdom, and are ethical as compared with
the legal character of the previous context. They begin with a line similar to
v. 21 . (<?) The cringing of foreign nations, v. 456 " 46 , suits the conceptions of
postex. Judaism, and is favoured by Is. 2 - 3 . This is a gl. also. (/) The
liturgical formula, v. 50 , is similar to corresponding liturgical additions to other
Pss. This is a gl. (5) On the other hand, (#) the conception of the cherubic
chariot in the storm cloud, v. 11 , is more primitive than the cherubic chariot
of Ez. i. () The theophany to decide battles is a primitive conception in
the ancient odes, Ex. 15, Ju. 5; cf. Jos. io 12 - 14 ; as with Moses, Joshua,
Deborah, so also with David. (V) The high places as battle fields is also
an expression of the old songs, 2 S. i 19 - 25 Dt. 32 13 33 >29 . If the ode in its
present form, in text either of 2 S. or of Ps., is regarded as a unit, one com
position without interpolation, there can be no escape from the opinion that
it was composed at the earliest in the late Persian period, more probably in
the early Greek period. But if we remove the glosses, which have adapted
an ode of victory of David to later religious uses, the ode stands out in
simple grandeur as fitting appropriately to the historical experience of David,
whether he wrote it or another wrote it for him by historic imagination,
entering into the experience of the heroic king. After removing the glosses
PSALM XVIII. 141
there is nothing that bars the way to his authorship. The Ps., with the glosses
removed, is divided into two parts, each part of three fourteen-lined tri
meters; the first part sets forth his deliverance by theophany from peril of
death, the second part his strengthening for war by his God and his victory
over all his enemies. The two chief glosses, the legal gloss, v. 21 - 24 , and the
ethical gloss, v. 25 - 28 , are inserted between the two parts. Remove them, and
the unity and harmony of the ode appear. The other minor glosses are easy
to distinguish. Their removal improves the poetic conception and movement
of the poem. There are very few departures from the trimeter measure, and
these are clearly due to textual errors.
An editor, wishing to adapt the ancient ode to congregational
use, in view of the entire thought which follows, prefixes the
exclamation / love Thee, Yahweh, my strength~\. This line is not
in the text of 2 S., taking the place of its v. 3c , which was inten
tionally omitted from Ps. The words for love and strength are Ara-
maisms, and the conception of loving Yahweh is post-Deuteronomic.
Pt. I., Str. I. The Str. is composed of six trimeters, followed
by eight. 3. Four syn. lines heap up terms to emphasise David s
God as his Saviour from an enemy in war. my crag and my
fortress, my high fewer], a place of refuge inaccessible to an
enemy, too strong for him. My God and my Rock are divine
names, Rock being an ancient term for God, also v. 32 - 47 Dt. 32 4 - 31 - 37 .
My shield~\. God is a warrior with a shield covering David s
body. horn of salvation}. God is like a great bull guarding
him with his horns ; cf. Gn. 49 24 . The syn. my deliverer, in whom
I seek refuge, attain their climax in my Saviour, Thou savest me.
One word, from violence, or possibly in the earliest txt. of the
Ps., from, the man of violence, cf. v. 49 , is the only indication of the
peril in this part of the Str. A personal enemy who sought to
use violence upon him and put him to death, is the reason of
his seeking refuge in God. This situation aptly suits that of David
when pursued in the wilderness of Judah by the violent Saul.
4. A synth. distich, synthetic to the tetrastich which precedes, in
the first line proclaims Yahweh as the one worthy to be praise d~\,
a summing up of all the titles given to Him, v. 3 ; and in the
second line gives the reason for it. Since from mine enemies I
am saved ]. The man of violence was accompanied by a number
of enemies. 5-7. Two tetrastichs, the first, v. 5 - 6 , describes the
142 PSALMS
peril of death, the second, v. 7 , the cry for help and its answer.
The peril of death is graphically described in four syn. lines.
David conceives of himself as in a rushing stream, like the rapids
of the Jordan or the Kishon, which is hurrying him on to death
(cf. Pss. 32 6 42 8 69 2 ). These are the agents of Death. Death
has its synonym Belial because of the destruction and ruin in
volved in it, and Sheol, the ordinary name for the place of the
dead. David is, as it were, in the stream, rushing on to death.
He says, breakers, agitated waves, breaking on me, encompassed
me on every side, torrents fell upon me, attacking me as lines
of an army to destroy me. And under the surface of the stream,
cords came round me, the waters seemed like cords binding my
limbs fast so that I could not move them ; snares came to meet me,
to ensnare me like an animal, draw me down so that I could not
escape. 7. In this deadly peril he cries for help to Yahvveh in
a syn. couplet, and the answer is stated in another syn. couplet.
from His palace~\, in heaven, where Yahvveh was enthroned ; some
times conceived as a heavenly temple, where He is worshipped
by heavenly beings ; but here as a palace because royal help is
given, rather than response to worship.
Str. II. The salvation of David from his peril of death was
through a theophany. 8-9. This is first described in two tri
meter tristichs, the first of syn. lines picturing the heaven and
earth in agitation. Then the earth swayed and quaked \ and the
foundations of the heavens trembled^. The heavens share in
the agitation as in subsequent context and in usage in connection
with theophanies; see Is. I3 9 - 1013 Jo. 4 15 16 . So 2 S., but the Ps.
"mountains" limits agitation to earth. Tossed to and fro~\,
both earth and heaven, because He burned with anger, in behalf
of the one who sought refuge in Him against his enemies. The
second tristich is composed of two syn. and one synth. line, the
former describing the anger ; He breathed hard and rapidly and
His breath like smoke went up in His nostril, and so hot was it
that it appeared like a flame of fire from His mouth, and (like
a flame), devoured whatever came in its way. The last line in
synthesis represents that coals were kindled"} ; whatever the fiery
breath of His anger reached became coals, were kindled, and
burned like coals from Him, that is, from the breath that issued
PSALM XVIII. 143
from Him. 10-13. The theophany itself is described in two
tetrastichs ; in the first as a coming down of God from heaven to
earth. 10. He bowed the heavens and came down~\. God, en
throned above the physical heavens, the blue expanse, bends them
when He would descend in theophany. He comes down on
them. So Ex. 24, the elders of Israel " saw the God of Israel ;
and there was under His feet, as it were, a work of bright sapphire,
and as it were the very heaven for brightness." The very heaven,
its sapphire-blue expanse, was the base on which the feet of the
theophanic God stood. Here, however, imder His feet was thick
darkness, because the theophany was in a storm of wrath ; there
it was in the bright sunshine of favour to establish a covenant with
His people. So Solomon, in the snatch of an ancient poem pre
served from the book of Yashar (according to (), says, " Yahweh
dwelt in thick darkness," i K. 8 12 = 2 Ch. 6 1 ; cf. Ps. 97* and the
cloud of the theophany at Horeb, Ex. 2O 18 (E), Dt. 4 11 5 22 .-
11. And rode upon the cherub^. The cherub, coll. sg. for usual
pi. cherubim, is conceived as the living chariot upon which God
rides when He descends from heaven to earth. So Ez. i 4 " 28 9 s
10 ii 22 , describe four cherubim inseparably attached to the living
chariot of Yahweh ; and i Ch. 28 18 connects the cherubic chariot
with the cherubim of the Holy of Holies of the temple. They
were the guards of Eden, Gn. 3 24 (J), and of the tabernacle and
temple, in which two of them with outstretched wings sustained
the base of the divine throne. They always have wings. The
conception of the Ps. is a primitive one, but harmonious with the
other representations. And flew~\. The cherubim constitute a
winged chariot. And swooped down upon wings of win d^. The
wings of wind may be conceived as wings which the wind has, in
which case wind and cherub seem to be synonymous, and we may
think of Ps. 104 ^. But the thick cloud of Ps. iO4 3 appears in
i8 13 as "thick clouds of the skies," and the cherubim are the
chariot here in a different sense from the thick clouds there.
The conception here is that heaven, thick darkness, cherub, wings
of wind, are all under the feet of God, all constitute the platform on
which He descends to earth. The cherubim are the living beings
of the theophany as in other passages mentioned, and there is no
sufficient reason to identifv them with the thick storm cloud.
144 PSALMS
The second tetrastich, 12-13, in three syn. lines describes what
was round about God in His descent, as the previous lines what
was under His feet. The texts of Ps. and 2 S. differ greatly here,
and it is difficult to find the original text and interpret it. God
put darkness round about Hiiri}, enveloped Himself in darkness
when He descended || a covering of darkness of waters }, a dark
mass of waters was the covering ; He was bringing with Him a
great storm cloud heavily heaped up with waters, || thick clouds
of the skies without brightness }. The Str. concludes with a line
stating what preceded Him before Him passed His thick clouds.
Theophanies in storm for salvation in battle are reported for
Israel under Moses at the crossing of the Red Sea, Ex. i^ 25
I 5 1 " 18 ; Joshua at Bethhoron, Jos. io n ; Barak and Deborah at the
Kishon, Ju. s 2 ^ 21 ; and so also for David against the Philistines, for
2 S. 5 20 , " Yahweh hath broken forth upon mine enemies before
me, like the breaking forth of waters," implies the breaking forth
of a storm ; 5 24 , " when thou nearest the sound of marching in
the tops of the mulberry trees," the onward march of Yahweh
in a storm manifested first in the tops of the trees.
Str. III. 14-16. The theophany is still further described as a
storm in a syn. tetrastich and a syn. couplet synth. thereto. The
approach of Yahweh in the storm has been described in the previ
ous Str.: now the storm bursts forth. Yahweh thundered from
heaven (so 2 S. better than " in heaven " of Ps.) II and Elyon gave
forth His voice }, the sound of thunder as Ps. 29 3 . And sent forth
His arrows }. The thunderbolts are compared with arrows shot forth
from a bow || flashed flashes }, so I44 6 , citing this passage, prefer
able to Ps., whose text was corrupted into "many" flashes. The
resulting clause, and scattered them, is usually referred to the
enemy ; but the enemy has not been mentioned since v. 4 and
does not appear again till v. 18 , so the reference is here premature.
It is rather the arrows which are scattered, so many are the
thunderbolts in this great storm. made them rumble }, the long
reverberating rumbling of the thunder which accompanies the
flashes of lightning, all representing a terrible thunder-storm. The
result of this terrific storm is described in the closing syn. couplet.
And the channels of the (sea) } 2 S. better than the weaker
" waters " of Ps. appeared; || (and) the foundations of the world
PSALM XVIII. 145
were laid bare}. This is a return to the thought of the earth
quake as preceding the storm, and now renewed during the storm.
A later editor added a gloss corresponding with v. 9c , only stronger :
because of Thy rebuke, Yahweh, because of the breathing of the
breath of Thy nostrils. 17-19. The second section of the Str.
is composed of a couplet and two triplets. The couplet con
tinues the description of the theophany and gives the result of it.
He sends from on high, He takes me || He draws me out of many
waters }, that is, the waters described in v. 5 . The first triplet of
syn. lines then explains the imagery. He delivers me from my
strong enemy, \\ from those hating me ; for they were too strong for
me || who came to meet me in the day of my calamity}, the same
as the enemies and man of violence of v.H The last triplet is
also syn. And so Yahweh became a stay to me~\, a firm prop and
support referring back in correspondence of thought to v. 30 .
and led me forth into a wide place}, giving breadth and freedom
of action without peril, and so antith. to his seeking refuge on a crag
and in a fortress and high tower v. 3a - c . and rescued me, because
He took pleasure in me~\, the climax resuming the thought of v. 36 .
Thus this part of the Ps. reaches a good conclusion, returning on
itself, as is frequent in Hebrew poetry.
21-24. An entirely new conception now appears which is ex
pressed in four syn. couplets. These set forth the doctrine of the
reward of righteousness, and especially of legal righteousness, a
doctrine which did not originate till after the Deuteronomic Law
and which did not attain its height till after the giving of the
priestly Law. It is doubtless a gloss from the Persian period. It
has nothing in keeping with the previous thought of the Ps. The
original Ps. is hot with passion ; this section is calm and placid.
Yahweh rewards me according to my righteousness,
According to the cleanness of my hands returns to me ;
Because I have kept the ways of Yahweh,
And have not acted wickedly (in departing) from my God.
For all His judgments are before me,
And His statutes I did not depart from them ;
And I was perfect towards Him,
And kept myself from mine iniquity.
21. Yahweh rewards me \ returns to me], exact retribution,
according to my righteousness || according to the cleanness of my
146 PSALMS
hands ], not using the hands for unclean purposes. This seems
to imply not Levitical purity or purity from bribery, which
never are expressed in this way ; but, in accordance with Jb. 9 30
22 30 , innocence from unrighteousness and so || "righteousness."
22. The ways of Yahweh~], ways for ways commanded Dt. 8 6 lo 1 -
1 1 22 i9 9 26 17 28 9 30 16 Jos. 22 5 . 23. For all His judgments ], legal
decisions in law codes || and His statutes ], f. pi. usage of code of
H. depart front], Deuteronomic expression Dt. 9 12 + 7 t.
24. And I was perfect towards Him and kept myself from mine
iniquity}. This is given as a single pentameter line. It may be
arranged as two trimeters by separating the preposition from its
noun ; but it was probably not so intended by the glossator.
These verses can hardly be earlier than the later Deuteronomic
writers.
25-28. This section constitutes another and still later gloss,
gnomic in character, from the period of Hebrew Wisdom, and so
probably as late as the Greek period. They begin with a couplet
which is essentially the same as v. a . The retribution in the fol
lowing couplets is ethical rather than legal.
And Yahweh returned me according to my righteousness,
According to the cleanness of my hands before His eyes.
With the pious Thou shewest Thyself kind ;
With the perfect Thou shewest Thyself perfect ;
With the clean Thou shewest Thyself clean ;
But with the crooked thou shewest Thyself crooked :
For Thou savest humble folk ;
But (Thine) eyes are (against) the lofty.
26. With the pious Thou shewest Thyself kind \ with the perfect
Thou shewest Thyself perfect}. The pious are those who are
devoted to God and His law of kindness ; and who are also com
plete, entire in their devotion to Him, and are so without blame.
To such God is kind and perfect in His dealings. 27. With the
clean Thou shewest Thyself clean in antith. with but with the
crooked (cf. Pr. 22 5 ) Thou shewest Thyself crooked. 28. For
Thou savest humble folk~]. The antith. compels the meaning
"humble," elsw. only Pr. ^ i6 19 , possibly also Zc. 9; the earlier
sense, "poor, needy, afflicted," is not appropriate here. But
(Thine] eyes are (against) the lofty}. The texts of this line are
PSALM XVIII. 147
difficult to explain : " lofty eyes Thou humblest " of Ps. is too
easy and does not explain 2 S. : Thine eyes are upon the lofty that
Thou mayest bring them down. The translation given above best
explains both variations.
Pt. II., Str. I. begins with a personal reference to Yahweh
reminding one of v. 3 . The Str. describes what God had done
for David in war, in two parts of three and four couplets.
29-31. has three syn. couplets advancing one upon another.
For Thou art my lamp, Yahweh~], changed in Ps. to " lightest
lamp " in order to better parallel, with : My God who lightens
my darkness. Yahweh was the lamp, as in v. 30 , horn of salvation ;
the lamp to light up a dark path, fig. of a difficult task, so of
prosperous way through it, cf. Ps. i32 17 , probably based on this
passage. For in Thee (through Thy help) I run up to a troop~},
a hostile marauding band of the enemy, to attack them. and
in my God I leap a wall ], to get at them behind the wall.
These expressions seem to refer to some difficult campaign in
which personal courage, strength, and valour were required.
The El whose way}, providential way of acting, cf. Dt. 32 4 .
is perfect }, in help and defence, as appears from || a shield is He
to the one (made more comprehensive by a later editor by inser
tion of "all") seeking refuge in Hini} ; cf. v. 36 for both expres
sions. 32-35. The second part of the Str. is composed of four
syn. couplets, setting forth in relative clauses what sort of a God
Yahweh is and what He has done for David. The first couplet
asks, For who is a God like Yahweh ? \ and who is a Rock like
our God?}, implying a negative answer: there is none like Him,
the incomparable One. ( El and Rock are as in v. 36 .) So Ex. 15",
cf. i S. 2 2 Dt. 33 26-29 . A later editor, adapting the Ps. for congre
gational use, substitutes for the comparison the terminology of
Is. 2 43 11 44 6 8 45 21 , asserting that God is the only God ; that is,
monotheism, a doctrine without anything to suggest it in the
context, which rather holds up Yahweh as the incomparable One in
what He has done for David. The El who girdeth me with
strength}. Strength is compared to a girdle wrapt about him by his
God. Who setteth my feet like hinds }, swift to run, as v. 30 1| And
upon high places }, battlefields, as Dt. 32 13 33^ 2 S. T-*.
me hold my ground~}, stand firm in battle, cf. Am. 2 15 2 K. io 4 .
148 PSALMS
Who teacheth mine hands for war~\. As a warrior of Yahweh he
has been trained by Yahweh Himself. And maketh mine arms
bronze]. The arms by divine discipline become so strong that
they are like bronze weapons ; so essentially ancient Vrss. The
"bow" is an ancient interpretation which spoiled the measure
and misled as to the sense, and in J^ led to a change in the form
of the vb., which is followed by AV. " so that a bow of steel is
broken by mine arms " and RV. " mine arms do bend a bow of
brass," neither of which suits the context.
36. These two lines are doubtless a gloss. They are not in
accord with the previous or following context, which describe what
God enabled David to do and not what God was to David.
And Thou gavest me the shield of Thy salvation,
And Thy right hand supported me, and with docility to Thee Thou broughtest me up.
The shield is suited to the previous bronze weapon and the
hands and arms, but then it should be a shield of victory and not
shield of salvation. But the glossator was evidently influenced by
the horn of salvation v. 3c and the shield v. 31c . The last two lines
vary in texts and Vrss. 2 S. omits : And Thy right hand supported
me ; and the first word of the next clause is pointed so as to read
" Thy response," or " Thy docility," which suits better the vb. than
MT. of Ps. " Thy condescension " or "Thy humility." So also
we may read the vb. " either made me great " or brought me tip.
But in either case the conceptions are later than those of the Ps.
as a whole. Two different stages of glosses are represented by
the two texts.
Str. II. describes the triumph of David over his enemies. It is
composed of a couplet followed by a tetrastich in the first section,
and of a tetrastich and two couplets in the second. 37. The
first section begins with a synth. couplet : Thou broadenest my
steps under me], taking up the thought of v. 3 *. The step is the
place on which the feet step or stand ; it is broadened so as to
give ample room for standing, cf. v. 206 , plenty of room for exercise
and development. And my limbs do not slip]. They stand firm
on the broad stepping place. This may refer to the enlargement
of the power of David after his final defeat of the Philistines.
38. David now describes his victorious pursuit of his enemies.
PSALM XVIII. 149
He is no longer on the defence. / pursue mine enemies and I
overtake them } ; cf. v. 30 of his running and leaping against them ;
|| and I return not (from the pursuit) until (I have overtaken
them and) I have finished them (destroyed them completely).
39. And I smote them down so that they could not rise \\ and they
fell under my feet}. This, in the original poem, described a
historic experience of David, probably in his wars against Edom
and Moab ; but an editor, wishing to make future triumphs pos
sible to the thought of the congregation, omits the waws con
secutive, so that the verbs may be either futures or presents. The
second section opens with a tetrastich : 40-41. And Thou girdest
me with strength for war], resuming the thought of v. 33 ", then
synth. as result of this warlike strength, Thou causest them that
rise up against me to bow down under me~\ ; they rise up only to
bow down under my blows ; || And mine enemies Thou madest give
the back to me}, turn the back of their necks in flight ; || and them
that hate me I exterminated. 42. The pitiful condition of the
helpless enemy is now stated in a couplet : And they cry for help,
but there is no saviour || unto Yahweh, but He doth not answer
them. 43. The Str. concludes with a couplet bringing to a
climax the final victory : And I beat them small as dust of the
earth}. An editor substitutes for earth, " before the wind,"
thinking of pursuit. And as clay of the streets pulverized them}.
This is probably an indirect reference to captured cities. The
entire Str., describing victories over enemies, may be regarded
as a poetic representation of the wars of David described in
2 S. 8, 10.
Str. III. sums up and generalizes all that has gone before ; but
it is mingled with two glosses, which make it more appropriate
for congregational worship in later times. 44-47. The first sec
tion is a hexastich as usual. 44-45 a. It begins with a single
line: Thou deliverest me from the strivings of (my) people},
which, if the text of 2 S. is correct, is the only reference in the
ode to civil commotions. This is generalized in the text of Ps.
to "people," but the strivings are more suited in usage to civil
commotion than to external war, cf. Ps. 55 10 . The three lines
that follow are syn., referring to foreign nations. Thou settest
me to be head of nations} ; the conquered nations submit to him
150 PSALMS
as their head or chief. A people I knew not sen>e me~\, unknown
distant foreign peoples, such as the Syrians of Hamath, 2 S. 8 <J ;
|| At the hearing of the ear shew themselves obedient to me~\ . This
is followed by a gloss, in the hostile spirit to foreign nations of
later times. 4S&-46. Foreigners come cringing unto me || for
eigners fade away and come trembling out of their fastnesses"] .
These lines are in both texts, but there has been a transposition
of v. 45a " 6 in the text of 2 S. There is nothing in this part of the
Str. apart from the gloss that transcends the experience of David ;
although naturally in later times it was given a more general
reference, in accordance with the royal Pss., to a world-wide
dominion of the Davidic dynasty. 47. A concluding couplet
ascribes life and blessedness to God. Liveth and blessed is my
Rock~\. " Yahweh" has been inserted after " liveth," but elsewhere
" Yahweh liveth" is the formula of the oath, and here it seems
to balance two clauses with two beats each, making a tetrameter.
It is not expressive of a wish, as one says, " May the king live ;"
but is a statement of fact, as to the " Rock," the divine name
of the Song. And the God of my salvation is exalted~\ ; cf. v. 3 "
and this exclamation of the fact to the couplet of challenge, v. 32 .
48-51. The second section is constructed somewhat as v. 32 " 35 in
relative clauses. 48-49. The El who giveth to me deeds of
vengeance^, such as those described in v. 38 " 43 . And who bringeth
down peoples under me~\ ; cf. v. 40 " 41 . An editor of the Ps. sub
stituted a later Aramaic word " subdueth " for this ptc. From
the man of violence rescue th me~\. This is the climax, going back upon
v. M , which is left out of text of Ps., but is preserved in text of
2 S., probably referring to Saul, as indicated in title. It was quite
natural that the first reference in the ode to the peril, and the last,
should refer to him; and as "a man of violence" rather than as
classed with the other enemies. This is followed by a gloss, 50,
which is left in the text as a hexameter, a liturgical addition
suitable for congregational worship at this point. Therefore will
I praise Thee, Yahweh, among the nations, and to Thy name will
I make melody}. All the terms are common liturgical terms.
51. The final triplet of the Str. is individual in its reference to
David as the anointed king over against the man of violence.
Who magnifieth acts of salvation to His king, || And doeth kindness
PSALM XVIII. 151
to His anointed^. There is a reference here to the covenant
of David, 2 S. 7 15sq> . "My kindness shall not depart from him,
as I took it from Saul," cf. also Ps. Sg 29 - 34 ; and so the climax is
appropriate in the mouth of David, To David and to his seed
forever.
I tve thee, Qal impf. I p. sf. 2 m. of J am, a.X. in Qal ; Pi.
have compassion, frequent \ Pss. IO2 14 IO3 13 - 13 Ii6 5 and elsw. However, in
As., Ar., Aram., Syr., used in Qal with mng. love. Possibly an early and rare
use in Heb., but prob. a later one, an Aramaism. The idea itself is not earlier
than Hosea, and is only common with anx subsequent to D. This 1. is cited
Ps. U6 1 ; but \nanx is there substituted, or else gives evidence of an original
inanx in poem. This vb. is not found in 2 S. and is doubtless a gl. ^p.in]
my strength : t PJ.n a.X. (2 S. 22- L has t <rx^ s M "* but this is gl. from Ps.) ;
cf. pQrn Is. 8 11 , ipjjjn 2 Ch. I2 1 26 10 Dn. 1 i 2 . t p.jn is used Ex. I3 3 - 14 - 16 Am. 6 13
Hg. 2 22 ; p*n adj. is used of the hand and arm of "> in delivering Israel from
Egypt, especially in D. Cf. Ps. ijd 12 and Is. 4O 10 (rvna as in the character
of a strong one). 3. *?D] my crag; \ y^O n.m. fig. of "> f8 3 (=28. 22 2 ) ;
also 3i 4 = yi 3 (both nrix ^rnrcoi D); 42 (^So Ss); fig. of security 4O 3 ; in
physical sense 78 16 IO4 18 I37 9 I4i 6 . t n TDJ n.f* fastness, stronghold, used
in V of God i& (= 2 S. 22 2 ) 3i 3 - 4 = 7i 3 (all ||^D),9i 2 (H cnr), 66 11 1442
(both dub.) ; elsw. common in narrative of I S. 22 4 - 6 24 23 2 S. 5 7 - 9 - 17 (= I Ch.
II 5 - 16 ) 23 14 ; also in Ez. I2 13 I3 21 ly 20 Jb. 39 28 . It is therefore an early word,
extremely suitable in the mouth of David. ^Vop] my deliverer, Pi. ptc. sf.
I (v. I7 13 ); elsw. in this ptc. form v. 49 (for which 2 S. more correctly WX T);
4O 16 = 70% I44 2 , as above, agreeing with 2 S. in adding ^, which is doubtless
original. But Ba., Du., rd. 8^cr, as Ps. 55 9 , more in accord, with context.
The Ps. is without doubt a trimeter ; therefore the initial nim must be
a gl., though in both texts. Ss ] my God; ^x of 2 S. is prob. later; cf.
>> tU >D Sx 42 1} . nix] my rock, here as in Dt. 32 37 sq. ^a non. In that poem
it is a divine name, given in @ there as elsw., v. 18 - 80 - 81 - 81 - 37 , by 6e6s ; so (5
of 2 S. 23 3 Ps. i8 32 - 47 . This usage and the personal reference favours its
interpretation as a divine name here, although renders /3o77#6s ; @ of 2 S.
has 6 6e6s /xou 0tfXa ecrrai /xot, showing that rd. <i n L> x. | n n.m. rock;
used elsw. (i) in late Pss. for God as refuge of His people I9 15 28 1 3i 3 ( =
71 8) 62 3 - 7 - 8 73^ 7 8 35 89 27 92 16 94 22 951 144!; (2) in physical sense 276 6i 3
7 gl5.20 8!l7 I05 41 II4 8. ( Q f ^ O f swor d i 3 -yi "& Sg 44 . ^B?; |np] phr.
a.X. horn of my salvation. J pr> n. horn (i) of animal 22 22 92 11 , so fig. of
God here ; (2) of altar Ii8 27 ; (3) fig. of exaltation, p o^pn lift up the horn
is used fig. of men of power and honour, compared with the wild bulls ; so
of wicked 75 5 - 6 - 11 ; of God s people, with God as subj. 89 18 I48 14 ; intrans.
p an 89 25 112 i S. 2 1 ; so of the king nnS p rrnxn I32 17 ; cf. Tvirn p D^;
I S. 2 10 (Song of Hannah). ^ri r;] my high tower ; always fig. of God ex
cept Is. 25 12 33 16 (efforts). 2 S. adds ^DUDI, but this makes line too long;
152 PSALMS
prob. a gl. 2 S. 22 s * <jj?tfn Doric ^K : D is not in Ps. We need it to make up
six lines of Str. It was doubtless original, Ols., Ley, Gr., Bi., Che., Ba., Ecker.
Its place was taken by the first line of Ps. 4. V^n] Pual ptc. gerundive,
-worthy to be praised, always of " ; elsw. 48 2 96* (= I Ch. i6 25 ) I45 3 , of name
of " H3 3 . For SSn vb. v. Intr. 35. o;x fpi] is to be preferred to 2 S.
^NC-I on account of rhythm. 5. >.?] of 2 S. is unnecessary; not in Ps.
^ISON] Qal pf. 3 pi. sf. I S. (of past experience) f qox surround, encompass :
waters Jon. 2 6 ; fig. evils, misfortune m>n Ps. 4O 13 , ron narc 2 S. 22? = o >San
Ps. i8 5 = Ii6 8 (where it is cited). >San of Ps. has come in from next couplet
v. 6 . It is improbable that the original was so unnecessarily tautological.
f natfo] n. pi. cstr. breakers, waves breaking on the shore, gives a beautiful
metaphor, which is found elsw., lit. o^ ^au D 93* ; fig. of aV-in 42 8 = Jon. 2 4 ;
of nSwp Ps. 88 8 . 2 S. 22 5 is prob. the original of all these fig. uses, as oinn
and nSisn refer to niD and *?INI?. V^a ^rw] torrents of Belial. \ Snj]
n.m. (i) torrent of rushing water, || breakers, so sim. of foes 124*; fig. of ruin
here, of pleasures 36 9 ; elsw. in f lit. 74 15 78* 83! no 7 , cf. Ju. 5 21 ; (2) tor
rent bed, ivady, Ps. IO4 10 . \ S>_*?3 wordlessness : (i) a ia* base, wicked thing,
ioi 3 ; f(2) ruin, destruction, Na. 2 1 ; a vr Na. i 11 ; and so here destruction
|| roc and ^INT; a iai Ps. 4i 9 (destructive thing) deadly injury. 2 S. omits
i without reason. <l J >- n > 3 ] Pi- impf. varies from pf. of previous and follow
ing lines to express the oft-repeated action, f -~72 vb. Qal not used. Niph. be
terrified I Ch. 2i 30 Est. f Dn. 8 17 ; not in i/>. Pi. (i) fall upon, overwhelm,
assail, i S. i6 14 - 15 prose, elsw. poetry, Ps. i8 6 (= 2 S. 22 5 ) Jb. 3 5 + 6 1. Jb. Is. 21*;
(2) terrify Jb. 7" (||rnn). 6. J c-^c] n.m. snare i8 (= 2 S. 22 6 ) 6<j*
I06 36 , of plots of wicked 64 I4O 6 I4I 9 (y. 9 17 ). 7. ^S >xa] in the distress
which I had (y. 4*}. ^C ; N] Pi. impf. i p. (v. j 3 ). This is original; y
of 2 S. 22 76 is error of repetition from previous line. > ^V".] impf. (of vivid
description) ; 2 S. has better j, cc ;< i, i consec. of result. Ps. has two words,
Nian vjoS which are not in 2 S., inserted betw. the two words irjnch and
VJTSO. 2 S. is one word too short. Nian may be explained as a gl. implied
by vjTNa ; but vjaS is not a natural gl. and is therefore probably original.
t [ n ? T v f ] n.f. cry for help; not found abs., but cstr. i S. 5 12 Je. 8 19 , PjW
Ps. i& (= 2 S. 22 7 ) 39 18 402 I02 2 La. 3 56 , onpii^ Pss. 34 16 I45 19 Ex. 2 23 (J T ).
8. fc ; pni] Qal impf. 3 f. c. i consec. of result, f ^ >* Q a l a -^M Dr. = sway ;
but 2 S. Qr. Hithp. tfprni which is found also of waters tossing Je. 5 122 46",
and of mountains (2 S. heavens) swaying here, v. 86 = 28. 22 80 ; so Hithpolel
of waters Je. 46 8 , and of drunken men reeling Je. 25 16 . Pu. Jb. 34 20 , a people
convulsed. There is no sufficient reason to doubt the Qal, which is the more
difficult form. >nrn] Qal impf. c. i consec. quaked. \ vy-\ vb. Qal quake :
of earth i8 8 68 9 77 19 , mountains 46* 72 16 (dub.). Hiph. cause to quake, earth
6o 4 . onn ^_p^i] 2 S. omits i. In that case it is difficult to explain i consec.
with VkT?jp\ ) may be taken as circumstantial, or we may think that it has
consec. power notwithstanding the change of order. It certainly would be
more natural to read VJ-^, and possibly that was the original. There was a
tendency in later times, when i consec. had lost its force and usage, to change
PSALM XVIII. 153
order of vbs. in the older poems. o>Dtfn nnoio of 2 S. is a.X. and as the more
difficult reading is to be preferred ; that of Ps. is favoured by the use of
S3n nnoiD v. 16 (=28. 22 16 ), and pN over against nnn Dt. 32 22 . ^h rnn]
retracted accent (v. 2 1 2 ). J mn vb. Qal burn in anger : of man ^N subj. I24 3 ,
God io6 40 ; f|N omitted, impersonal i8 8 . Hithp. heat oneself in vexation
2ji- 7. s p r> 24 19 . 9. 13x3 ju ; j, % ] smoke in his nostril, because of hard breath
ing in anger. So ran K>X fire from his mouth ; the breath of his mouth in
hot anger was a breath of fire. Saxn at end, instead of with i consec. at
beginning. 3>Sru] n.m. pi. J r^ru n.f. coal; in ^ only pi. -nya j i8 9
2 S. 22; so t?N \ s m -n>;3 2 S. 22 13 = ; x ^rui *ns -nay r3V Ps. i8 13 (corrupt
txt.), cf. v. 14 (gl.). ITS >^ru also used of cherubim Ez. I 13 ; so rd. Ps. I4O 11 ;
cf. I2O 4 (of coals of broom plant). 10. D?D ; EM] Qal impf. c. i consec.
carrying on result ; so also 2 S., but Ps. I44 5 Hiph., and this is the more
probable pointing. Cf. Ex. 24 10 . -n^] Qal impf. c. i consec., and descended,
as context shows, in theophany. In this sense only here i8 l = 144 in ^, but
common in early writers Ex. ^"-"(E) 20 3 8 n 5 - 7 i8 21 (J) Nu. n n (JE);
sq. tJ?3 Ex. 34 5 Nu. n 25 , cf. I2 5 (all JE); pillar of cloud Ex. 33 9 (JE); his
torical references in later writers Ne. 9 13 ; prophetic anticipations of future
theophanies Mi. i 3 Is. 31* 63 19 642 Jb. 22 13 . I"" 1 ???] n.m. heavy cloud;
i K. 8 12 = 2 Ch. 6 1 (poet.), God dwells in it, so Ps. 97 2 . It is used of the
cloud in which "> descended in theophany at Sinai Ex. 2O 21 (E) Dt. 4 11 5 19 ,
so to David Ps. i8 10 (= 2 S. 22 10 ); of advent in judgment Je. I3 16 Zp. I 16
Jo. 2 2 ; in more general sense of clouds Jb. 22 13 , as swaddling bands of sea
Jb. 38 9 ; of a stormy day Ez. 34 12 ; fig. misery Is. 6O 2 . 11. a^;:] and rode t
1 consec. carrying on the thought. \ a:n vb. Qal, ride in chariot; so of mon
arch into battle 45 5 ; elsw. in \f/ of "* in theophany ; in the heavens 68 34 ; on
a highway in the nan? 68 6 ; so here the ana is conceived as His chariot i8 n
= 2- S. 22 11 ; cf. use of awn in Ps. IO4 3 and of 331. collective of the army of
God in theophany, DTOI 3:n 68 18 . Hiph. cause to ride 66 12 . \ a-np n.m. only
here in this relation as chariot of "> in the clouds ; but Ez. describes four
cherubim as inseparably attached to four wheels of chariot and supporting a
throne platform, Ez. I 4 " 28 9 3 10 II 22 ; so i Ch. 28 18 connects this cherubic
chariot with the cherubim of the Holy of Holies of the temple. They are
always conceived as having wings, even when stationary on the slab of gold
constituting the throne of "> in the tabernacle of P ; and also in the temple
cherubim. They are also conceived as guards of the tabernacle and temple,
and so woven into the texture of the curtains and carved on the golden planks ;
also in the poem of J, as the guards of Eden Gn. 3 24 They are always theo-
phanic. Elsw. in f 8o 2 99^; cf. 2 K. ig 15 = Is. 37 16 i S. 4 4 2 S. 6 2 = i Ch.
I3 6 (refer, to the cherubim of the throne) a>ansn ar\ li ^] and flew, subj.
God, flew by means of the wings of the cherubic chariot, which He rode.
J liy vb. Qal,y?y; in \f/ of God only here /8 11 =28. 22"; elsw. fig. of arrow
9i 5 , of a man as a dove 55 7 , of men as birds, at end of life 9O 10 . x-i] = in
2 S. N-V% which latter is an error of transcription, -i for n, as old as @. HN-%
as rare word and suited to context, is to be preferred as original, f n*n vb.
1 54 PSALMS
Qal, dart through the air ; here only in ^ ; elsw. Dt. 28 40 (of eagle), fig
Je. 48"* 49 J2 . Dr. swoop down is the most prob. rendering.
12. Ps. = D>D ropn iroo vniaoo nro ICTI ne*
28. = D^D meri nwo vraoo IIITI nsi
1 consec. of 2 S. is evidently correct, for the movement of thought goes right
on. TOO OD in both texts suits the clause. Then nrp of Ps. must be either
an addition or out of place. It was prob. a gl. to get a synonym of S P~D.
nso in this sense of booth, of God in storm, only here and Jb. 36- 9 , where it is
prob. borrowed from Ps. cf. io 9 . In Ps. 2; 5 (Kt.) 3i 21 Yahweh is booth and
shelter to the psalmist. The idea of a booth on a chariot of cherubs is not
congruous. We might derive ."OD from the other stem -J:D = overshadow,
screen (v. J 12 ). It is true that from this stem no form rrp is known, but only
T]D2 and n^pr, both in sense of covering ; but there is no reason why nrp cov
ering, screen, should not be derived from this ^:D, as well as n-p booth from
the other -pD. Besides, this explanation would bring into comparison La. 3**,
where of Yahweh it is said, -]^ fjya D Thou hast covered Thyself with a cloud ;
so of anger La. 3 43 . \ ^~p] n.m. frequent in ^ as hiding-place. o>l D hid
ing-place of thunder 8i 8 ; elsw. in sense of shelter in "< 2j 5 3i 21 6i 5 Qi 1 , cf.
32 7 U9 114 , secret place of womb I39 16 , secrecy ioi 5 . It is an easy gl. here;
so diroKpv<j>f)s has gone into (5 of 2 S. -y^n of 2 S. a word unknown elsw.,
and from stem unknown in Heb.; mng. conjectural, collection, mass. As.
a saru, collect, gather; prob. txt. err. for racv?, Hi., Gr., 3 mistaken for i, all
the more that <@ has <r/c<Sros. f "irc n darkness: opposed to light I39 12 ; of
theophany only here (/5 J2 ), cf. Gn. I5 12 (JE); fig. lack of understanding 82 5 ,
distress Is. S- 2 5O 10 . r^rn is more common, rro is an original out of which
both inro of Ps. and rv3D 2 S. might be derived ; rd. it, therefore, as cstr. sing.
and connect it with next word, D:? PDtrn rro. Then the covering of darkness
of waters is syn. with lie put darkness about Him, i.e. He came enveloped in
dark storm clouds, as in subsequent content, a^ntf >3" goes therefore with
next v. and takes as its complement mj?. oy] pi. cstr. of \ 3? n.m. thick,
dense cloud : (i) rain cloud 77 18 I47 8 Ju. 5* Is. 5; (2) cloud mass ; so char
iot of "> Is. I9 1 Ps. I04 3 ; connected with theophany /S 12 - 13 . J D i?nu ; ] skies,
the region of thin clouds ; this phr. o.X. ; elsw. in ^ pi. crpnir -ij? (of the
divine faithfulness reaching) 36 = 57" = io8 5 , :o M> (God s) 68 s6 , Syaa -j
y8 28 Pr. 8 28 , .* 13P3 s ip Ps. 77"; sg. sky 8g~- s8 . fjine^ vb. Qal, ^r/r/ to
powder or <///. of the fine incense of sanctuary Ex. 3O 30 (P), of waters wear
ing away stones and reducing them to dust Jb. 14, of crushing enemies 1073
Ps. fSt 3 =28. 22 43 . 13. n i :?:] emph. jr, without brightness, referring to
the dense clouds of the sky. If taken as beginning next line, inconsistent
with context and only to be justified in connection with a new conception
of lightning, but that would be premature here. \ njj n.f. brightness : a.X. in
\b, but cf. 2 S. 23*; after rain Is. 6o 3 62 1 . t n) J y b. Q a ^> shine, of light Is. 9 1
Jb. iS 5 22 28 . Hiph. cause to shine, of moon Is. I3 10 ; enlighten Ps. /S 29
2 S. 22 29 .
PSALM XVIII. 155
Ps. = B ; N nrui nna I nap vap vuj
28. = tr N Sru npa VMJ
Ps. gives two lines, 2 S. one line, ITN nan nna is given again in v. 14c , but
not in 2 S. It is an easy assimilation, nap Ps. = 28. npa, a transposition of
a by txt. err. vap is not appropriate to npa, but is needed with nap and
would be easily suggested by op of previous line, npa is more appropriate to
E>N iSru, if alone without nna, and goes back upon v. 9c , coals of fire ivere kindled
from Him. This reference back to v. 9c , the closing line of first six lines of
Str., is similar to the reference in previous Str. of v. 7a6 back to v. 4aft . But the
reference to hailstones and coals of fire here seems premature in connection
with the descent of Yahweh in the storm cloud, and before the storm bursts
in subsequent Str. It is best, therefore, to think that the Ps. has preserved
the original of the first line. The transposition of nap into npa has occa
sioned the insertion of & ; N nru from v. 90 , and the omission of vap is by error
of not observing similar letters. 14. apn*;;] Hiph. impf. c. i consec. continu
ing the movement of thought. \ apn vb. Qal, thunder: of the sea g6 u gS 7 .
Hiph. let it thunder, trans, thunder of " i8U (=28. 22 U ) 29 3 i S. 2 10 ; cf.
?-ipa i S. 7 19 Jb. 37 4 - 5 4O 9 . a .cs a] not so suited to nip jn> as 2 S. jr.
vx >Srm n^3] not in 2 S., is a gl. 15. ax^i] Hiph. impf. c. i consec. J pio
Qal 68 2 , where enemies are scattered by God. Hiph. scatter, only here (i8 15 )
and I44 6 (quoted from this Ps.). Usually sf. is referred to enemies, but these
have not yet appeared in Ps. It is better with Gr., Du., to think of the scattering
wide the arrows (of thunderbolts) ; Ps. 144 reverses the order of pna and pn in
the verse. The i of Ps. is not in 2 S. and not original. 2 S. has cch i pi3 (Kt.,
ami Qr.) for Darn an a^na-i of Ps. 2 S. is one word too short. But Ps. I44 6
= Banni :p*n riiv K jpn pna pha. We may explain text of Ps. 18 as an
attempt to improve pna pna, and the text of 2 S. as resulting from the omis
sion of one of these. When Ps. 144 was written the text must have been
pna pna, so Che., Bu. \ p-n n.m. flash of lightning i8 15 (= 144) 77 19 97 4
I35 7 . an] before i consec. impf. is prob. vb. as in parallel line, tir\ridvvev,
3 multiplicavit, from aan vb. be many, trans, sense, but not found elsw. It is
usually taken, after Ki., Qal pf. of f aan vb. shoot, cf. Gn. 49 23 ; also cf. Je. 5o 29
Jb. i6 13 . It is taken by Hu., De., al., as an adv. much, exceedingly, as Ps. I23 3 ,
but it is doubtless a relict of pna, as Ba., Che., al. agnjj] Qal impf. c. i con-
sec. % ncn trans, make a noise, drive with rumbling noise, as a wagon in
threshing Is. 28 28 ; so here, cause thunder to riimble (i8 15 = 28. 22 15 =
Ps. I44 6 ), necessarily so if we refer sf. to thunderbolts, and the conception is
much more poetic than the usual rendering discomfort, justified by usage,
Ex. i 4 24 (J) 23 27 Jos. io 10 (E) Ju. 4 15 i S. 7 10 . 16. ISOM ] Niph. impf. c. i
consec. ; nsn % Niph. appear : of God 84 8 IO2 17 , of things /8 16 9O 16 , of men
"> >JO 42 3 Ex. 23 15 (E) 34 20 - 23 - 24 (J) + ; possibly all originally Qal. D:C ^CN]
2 S. 0", or a- CP Ecker, is better on account of || Sa?. J [I^PX] n.m. channel ;
elsw. D^D ^p^fl Ps. 42 2 Jo. i 20 Ct. 5 12 ; without defining word Ps. I26 4 , as
Ez. 3i 12 32 6 +. i u ^i] Niph. impf. i consec.; this better than ^^ of 2 S.
1 56 PSALMS
J nSj vb. Niph. be uncovered, a.X. in ^. Pi. uncover eyes IIQ 18 ; make known
righteousness of God rpS 98*. ^l?^ 1 ?] = 2 S. rnpja, in accordance with
which TIBIN = ^N 2 S. The text of Ps. changes to 2 pers. without sufficient
reason. The line lacks one word. This we may get by reading nirv m>M jet.
t-"nyj n.f. rebuke; alw. of God in \f/, /8 16 (-2 8. 22 16 ) 76 7 8o 17 IO4 7 , also
Is. 50 2 5 1 20 66 15 Jb. 26 11 , of man Pr. I3 1 - 8 ly 10 EC. f Is. 3 o 17 - 17 . nn] in
sense of % breath of mouth or nostrils (=28. 22 16 ), elsw. Pss. 33 I35 17 ; cf.
Ex. I5 8 Jb. 4 9 . 17. ^"P ] Qal impf. emph. coordination. V*?? ] Hiph.
impf. of graphic description, t " 1 ^? Qal> ^flw 0/. of water Ex. 2 10 ; Hiph.
only Ps. IS 1 "* = 28. 22 17 . jD<an D^rp] (=28. 22 1T ) elsw. Pss. 29* 32 6 772
93 4 I07 23 I44 7 . 18. ?:] Hiph. impf. of graphic description. TJ? O;N] a.X.
cf. 59*, where alone elsw. in \f/ r; adv. is used. 19. J "VN] n.m. distress; in
^ only in this phr. which is found also Dt. 32 35 Je. iS 17 46 21 Jb. 2i 30 Pr. 27 10 .
v ??l] 1 consec. in place of previous impfs., emph. change of tense to express
result. f I"^ ; ?] n - m - prop, support (=28. 22 19 ), elsw. Is. 3 1 . 20. js- X "]
i consec., carrying on previous line. 2 S. has \yiN NX^, which gives proper
measure and is doubtless original. f ann;?S] cf. amca 31* ; also n8 5 Ho. 4 16
Hb. i 6 . <I ^C | ! ] Pi. impf. } Vn (v. 6 s ), a return to impf. of vivid description.
? f?P \-] reason of previous deliverance. \ VDH vb. Qal: (i) of men
(a) take pleasure in, delight in; c. 3 IO9 17 H2 1 H9 85 , c. ace. 68 31 73 25 Is. 58 2
EC. 8 8 ; (b} delight, be pleased to do a thing, Ps. 4O 9 Dt. 25 7 - 8 ; (2) of God,
delight in, have pleasure in; c. a pers. iS- (=28. 22 20 ) 22 9 4i 12 , horse
I47 10 ; c. ace. 37 23 4O 7 5i 8 - 18 - 21 U5 8 I35 6 Pr. 2I 1 . 21. V.^r] = 28. Ti^X?;
so also same variation v. 25 ; ptx is the older form (z/. ^ 2 ). ^^ iar] cleanness
of my hands = v. 25 (contracted in 2 S. to "nap); elsw. ^: *>a Jb. 9" 22 30 (later
usage); cf. aa^)-a from 13 adj. 24* 73 1 (v. 2 12 ). a-r;] Hiph. impf. in
sense of J return, recompense ; c. \ here (=28. 22 21 ) v.- s 28* 54 7 (Qr.) 79 12
Ii6 12 ; c. s ; % 94 2 - <23 22. vnc f ^r] causal clause, Qal pf. of action completed
in present, keep, observe : laws of "< (post-Deuteron.), elsw. in this sense -j-n
7 g66 997 II9 88. 146. 167 ?
IO6 3 Iig 106 , D>pn I05 45
II9 5 - 8 , onpD 1194- 63. 184. i68 f j n general I9 12 ; all late Pss. o^a-n] pi. of
Yahweh s commands ; Dt. 8 6 io 12 u 22 I9 9 26" 28 9 3O 16 Jos. 22 5 (D. v. /^).
D ^nj;;ri] pregnant, acted wickedly (in departing) from; vb. denom. Jyuh
a.X. in this phr. ; elsw. a late word, in Qal I K. 8 47 Dn. 9 15 2 Ch. 6 37 EC. 7 17
Jb. 9 s29 io 7 - 15 ; Hiph. condemn as guilty Pss. 37 s8 94 21 , as Qal io6 6 . For
yv-\ v. j 5 23. D^oou 5 ^] judgments (v. / 5 ), a type of law in form of judicial
cases (introduced by CN or T, with protasis and apodosis (v. Br. Ilex - PP- 252 - 255 ) .
|| D>:rn (above); earlier usage in code of E = Ex. 21-23. Kt. of 2 S.
raero is possible. nipn] statutes, in fpl. characteristic of the code of ^
(t>. Br.H^-PP- 251 - 252 ). MD n^ox] Hiph. impf. frequentative; but 28.=
njop TIDS depart from it, is simpler, except for lack of agreement in number,
which might be explained by an original T^n. Departing from laws of God
is an expression of D. in Qal which is prob. original, Dt. 9 12 + 7 t., rrOBPcs
Ps. H9 102 ; not elsw. in ^ in this sense. 24. ^^\\ = 28. rvrw; shortened
PSALM XVIII. 157
form is earlier and more suited to ) consec. \oy J = 2 S. ^, the latter better,
more likely sy assimilated to subsequent context. rnjBR^Hj] Hithp. cohort,
impf. c. i consec. nnir with two accents. This form of 2 S. is older and better
than the usntfto of Ps. Two accents are needed, unless we separate D and
rd. wy fo ; but the rhythm is not so good. J r S] n.m. (i) iniquity 18^ ( =
2 S. 22 24 ) icy 17 , as recognised f y -pjn 38 19 , 7 HDD vb 32 5 ; (a) of punishment :
-2 7 npB 89 33 , 7 Vy -uji 39 12 , rpjjS 7 ?ief 9O 8 , 73 VDJ 103!, 7 not? I30 3 ; () */
forgiveness or removal: 7*? n^D 25 11 IO3 3 Ex. 34 9 Nu. I4 19 (J) Je. 3i 34 33 8
36 s , 7 NB J Pss. 32 5 8s 3 Ex. 34 7 Nu. I4 18 (J) Is. 33 24 Ho. I4 3 Mi. 7 18 ; (c) of
covering over: 7 133 Ps. yS 88 Pr. i6 6 Is. 22 14 2.f Dn. 9 24 , cf. I S. 3 14 Je. i8 23 ;
(d~) of cleansing from : 70 D3D Ps. 51*, 7 nno v. 11 ; (<?) c/" imputing, reckon
ing to one: b 7 3tfn 32 2 2 S. I9 20 , (?) 7 -or Ps. 79 8 Is. 648 Je. I4 10 Ho. 8 18
9 9 7 n .?r Ps. IO9 14 ; (/) of ransoming from : 70 mo I3O 8 . (2) (7&Z// of
iniquity (not always easy to distinguish from (l)), 7 N*E Ps. 36 3 Gn. 44 16 (E) f
7 1*73 Ps. 59 5 ; as great, increased, 38 5 4O 13 49 6 65 4 ; f as a condition 73:
c. SSin Ps. 5i 7 ; c. >-u Jos. 22 20 P; c. rno Je. 3i 30 Ez. 318- w i8 17 - 18 33 8 - 9 .
(3) Conseqiience of, or punishment for iniq^^ity : 7 S? 7 njn Ps. 69 28 , 73
c. various vbs. 31" io6 43 Gn. I9 15 (J) Lv. 26 39 (H) Je. 5i 6 Ez. 4 17 + 3 t
25. \"?"?V? ^ nin<l J v. :> l] vb. = Hiph. impf. c. ) consec. of 3ii^. This phr.
repeats essentially v. 21 ; it begins another and still later gl. of a gnomic type,
coming from the Greek period of WL. ^ "or J reduction to nb in 2 S. is
a unique expression and doubtless txt. err. 26. icnnn] Hithp. impf. 2m.
ion vb. denom. (v.4 4 ). aipn ~\1\\ = 28. o^cn -n3J. Neither 13J nor ~n3J is
needed ; in all other lines there is a single word. n3J is an Aramaism for
oj and not original. 113J is an interpretation of a "13J which has come in by
mistake from the line below. 27. "O|] Niph. ptc. of \ "H3 vb. purify, and
so Niph. be piirified, pure; a. A. in ptc.; in pf. Is. 52 11 of ceremonial purifica
tion of those bearing sacred vessels. Hithp. here and Dn. I2 10 . These three
lines are in exact parallelism, with same preposition D>, syn. nouns, and syn. vbs.
reflexive of the nouns, nonnn, osnri, -n3nn. Snsnn u^jpj; D>;] f ^iH" adj. twisted,
perverted: (i) as adj. Dt. 32 5 Ps. ioi 4 ; (2) as noun masc., of persons Ps.
18^ = 28. 22 27 Pr. 22 6 , of things Pr. 8 8 , cstr. Pr. i; 20 19! 28 C , pi. 2 15 ii 20 .
Hithp. of vb. vpy is not used, so the glossator substituted the kindred Snsnn
Hithp. of f [^"ic] twist, a.X. in Hithp. and only usage of this vb. in i/>. 2 S.
has corrupted it to ^enri = shew oneself perverse, or crooked ; elsw. found only
in Niph. Gn. 3O 8 (E) of struggling in a circle, Jb. 5 13 of acting falsely ; so
also Pr. 8 8 (|| O7>>). 28. nrix >r] = 28. n\ The two readings may best be
explained on the basis of an original rm The i is intensive and so expressed
by >3 in the Ps., and the ns is ns, as usual in most ancient Hebrew. >:? DJ?]
phr. a.X. For ^y v. 9 13 . n^D-j] =28. D^D-\, Qal ptc. pi. an (v. 9 14 ) for the
lofty, power fill (v. also Jb. 2I 22 , where Di., Bu., refer to angels); of enemies
exalting themselves against, c. hy Ps. I3 3 27 6 ; c. 70 Nu. 24 7 (poet.), ^y QTy
of 2 S. here is justified by Ps. 32 8 . It is impossible to explain txt. of Ps. from
txt. of 2 S. ; but if we start with the latter, D->lp-\ hy r\yy thine eyes are upon
the lofty, we may regard the txt of Ps. as a paraphrase, S fltfn being exegetical
158 PSALMS
of Sj and 2 pers. sf. of "pr>% and then mDi a^> explanation of o^ci in terms
of WL. The line is complete without S Dtfn ; we may suppose that it came
into the text of 2 S. from text of Fs. The original would then be :
n*o
29. Ps. = oe>n nw in*? mm nj -pun nnx >3
2 S. = i3ipn n>jp mm mm ^TJ nns 13
The vb. "vsr in Ps. is unnecessary ; it is doubtless a paraphrase, in^x is the
usage of the Ps., and is more probable than double mm. { nj lamp; in ^
only fig.; of prosperity here and I32 17 (wpD 1 ? nj ^31;), latter prob. based
on this passage ; of the Law as guide U9 106 . msn Hiph. impf. 2 m. -\ix vb.
shine (v. I3 4 ). Hiph. light a lamp only here, but light wood Is. 27 ll , altar
fire, Mai. I 1 . 30. rp] instrumental, emph. n-np }"^N] I run up to a band.
Ba., after Lag., Ki., rds. mij px, / break down a walled (town) ; so Lucian
of 2 S. ire^pay^vos ; Du. favours ]*, but doubts mij. But there is no
usage to justify inj }*xi. There is more to justify p-n vb. Qal, rww/ in
1 S. ly 2 " 2 David runs c. ace. rwsn up to the army; although this is not in
hostility, yet there is no reason why ace. should not be used in case of hos
tility, as well as in case of friendly running; so fig. Pss. I9 6 UQ 32 ; run and
prepare (in hostility) 59 5 . J -mj n.m. troop, or band of marauders; this is
suited to early hostile relations; cf. On. 49 (poem), also vb. Ps. 94".
""tf J ^.K] vb - = Pi - im P f - of f ^ Qal, /^a/, not in ^, i S. 5 5 () Zp. I 9 . Pi.
/^/ a.X. in V (/5 30 = 28. 22 30 ); as a stag Is. 356; c. S; loci Ct. 2 8 . It is
nowhere else connected with -nr, or cstr. with ace. f " ir ^ > n. ?<;//, rare
word in Heb., but same in Ar. and Aram. = 28. 22 30 ; elsw. Gn. 49 2 2 .
31. i-;-n a^sn ^s-i] cf. Dt. 32* ^yo a^sn nisn. nans nm^ P^^N] although in
2 S. also, yet an early gl. from Pr. 3O 6 . "o D-p^nn S ^S in yir] It might be
that this 1. was taken from the same place. Certainly it has been influenced
by Pr. 30 5 , although S D is a later expansion, marring the rhythm. But this
section of Ps. is composed of couplets, and v. 31 needs its complement, and
that is found in v. 31c ; v. 316 is a late gnomic utterance, out of harmony with
the Ps., but v. 31c is suited to it. God as a shield ps is an early idea (v. jf).
For 3 non v. v. 36 ; but the original was prob. sg., as context is I sg. ; rd.
13 p/nS. 32. >^32 n^N >D <r]. 2 S. has X an earlier form of the divine
name, and doubtless correct. "r^ir nix E\J. 2 S. repeats n^c. | ^jSs
(composite Vi neg. and " n " /<?) used in the sense besides, except, elsw.
Jos. 22 19 (P) Is. 43 11 446- 8 4521. jv-A-v i s more common, 2 S. f 2 Ho. 13*
Is. 45 6 - 21 64 3 . The term is monotheistic like Is. 2 , and not like B^NS HJIDD ^
Ex. I5 11 . It seems prob. that the original was r, and that an editor under
influence of Is. 2 adapted it by inserting iy*?3C, which appears in both 11. in
2 S., while the second 1. of Ps. in better style uses viSn. The 11. are too long
with these words inserted. J ? ^] God; used Dt. 32 15 - 17 , and on this basis
as archaism in late poetry Pss. 5O- 2 II4 7 I39 19 Jb. 3* + 40 t. Jb. Pr. 30^ Is. 44 8
PSALM XVIII. 159
Hb. 3 3 Ne. 9" (v. Intr. 32). 33. nixon] Pi - P tc - of ->TK, rel. with art.
2 S. \M>D; nix is sustained by ^"vx^i v. 40a of Ps. and inrni contr. from itsn
of 2 S. "UN vb. Qal, ?>*/, ?></ 0w, not in \f/ ; but Pi. jS 32 - $ (c. ace. STI) ;
3<D 12 (nncir); elsw. Is. 45 5 50". Hithp. Ps. 93 1 c. ace. ?;; cf. Is. 8 9 - 9 .
o-n Jf)i_] =28. i2~n nnM, but text of latter uncertain and it makes no good
sense, jnj in sense of make elsw. v.* 1 39 6 69 I35 12 , etc. -)-n here is the
way for the feet, i consec. expresses result here and below, and so.
34. mSs ] pi. of f n^;N n.f. hind, doe, 18^ (=28. 22 3i ) 29 9 (?) Hb. 3 19 Jb. 39!
Gn. 4921 ( ? ) Ctt 2 7 3 5 T .~ cf> r s, PSt 22 i p r> 5 w j e . 146. -jycp inca *?;] emph.
noun first. niD3 for battle-fields, pi. of J nc3 n.f. ^agofc //^^ 2 S. I 19 - 26 (poem)
Ps. 78 58 , of Israel Ps. / = 28. 22^ Dt."^ 13 Is. 58 14 , cf. Dt. 33 29 Hb. 3 19 ;
of God Am. 4 13 , cf. Mi. i 3 Jb. 9* Is. I4 14 . ^n;??:] Hi P h - on ty here in
this connection with mng. cause to hold one s groimd in battle. Qal is
used in sense of making a stand, holding one s groiind, Am. 2 15 2 K. io 4
Mai. 3 2 , JflS Ju. 2 14 et al., c. hy for one s life Est. 8 11 9 10 . 35. ^; nnSa
ncn^p s ] adopted in I44 1 and enlarged : ncnSoS ^ni>*3SN 3-\i">~ 1 -H>
>nj?i-iT nt inj naff? nrnji]. The 1. is too long. n^j?. is a gl. explaining nr-
copper, bronze, as material of bow, elsw. Jb. 2O 24 , from which nu^ may have
come into the text, nrnji = 28. nn;i, usually explained after AE. as Pi., the
latter 3 m. sg., c. i consec. for 3 f. sg. of Ps. J [~] vb. Qal, ^o down,
descend : to attack Je. 2i 13 , into Sheol Jb. 21 13 f fig. in chastisement (hand of
"*) Ps. 38 3 ; c. 2 descend into, make an impression (of reproof) Pr. I7 10 .
Niph. sq. 3 penetrate Ps. 38^ (arrows of" 1 ). Pi. /r<?w down, furrows of land
Ps. 65 11 , so ,#DB (but with doubt), press down, stretch bronze weapon (bow)
i8 35 = 28. 22 15 , but bow was not stretched with hands, but with feet, v. y 13 .
Ki. regards the forms as Niph. of nnn be broken, cf. Je. 5i 66 . e0oi/,
U posuisti ; so essentially >, 3, QL, all suggest -"1^75, which is most prob.
36. ""S ]y]^\] i consec. as v. 336 . ir^i] i circumstantial. ^3")^ rpijy ] =
2 S. ^3"^n -l " 1 ^ ? J > Q> ^ iratdeia aov ; U ^/ disciplina tua ; so ,S, Aq.,
17 TrpabTTjs crou ; 3 mansuetudo tua ; Ols., We., rd. "[rnr;*. The shorter text
of 2 S. is alone sustained by both Vrss. and the unpointed ij3"\n inj>n ; but
this makes too short a line. f nuv] n.f. (i) humility, meekness, 45 5 ; so 22 25
(Aq., 3); elsw. Pr. I5 33 i8 12 22* Zp. 2 3 ; (2) condescension, usually given
here is without authority, and to be rejected ; the idea itself is a late one.
^r> jy Qal inf. cstr. c. sf. 2 sg. of njy answer (v. 3 5 ) in the sense of response,
in docility to the divine guidance, is sustained by Ho. 2 17 , and this is near to
<S> of 2 S. urra/coTj. < of Ps. 7Tcu5e/a suggests mj" afflicting, disciplining ;
cf. Ps. I32 1 . The sf. would then be objective. ^3-0 Hiph. impf. 2 m., c. sf.
I sg. of n3n in the sense of educate, found in Pi. (of the bringing up of chil
dren) La. 2 22 Ez. I9 2 , but in its application to the training of men it is late ;
so that in this case also we get a late conception. The @ of Ps. gives us a
conflation : r? 7rcue/a crou a.v&pdua tv fj.e els rAos, xai ij TraiSela vov avr-f) fj.e
5i5d^et. 37. 2-rnri] enlarge; Hiph. impf. 2 m. (of graphic description,
v. 4 2 ). J lyx] n.m. step; so 2 S. 22 37 for place of stepping, not elsw. in \t/.
I V* vb. Qal, step Ps. 68 8 = Ju. 5* of > stepping in theophany. f [ T ?r]
PSALMS
n.[m.] step Dn. II 4G (at his steps}; fig. of course of life Ps. 37 23 Pr. 2O 24 .
v?np_ -nyc] phr. a.X. f [i> c] vb. Qal, totter, shake : of ankles Ps. sS 37 =
2 T S. 22 37 Jb. I2 5 ; subj. any Ps. 37 31 ; cf. 26 1 . Hiph. <:arc to totter ; shake,
Ps. 69 24 Ez. 29 7 (?). Pu. not in ^, but Pr. 25!. ^D-J& pi. c. sf. I sg. of [->D-\p]
n.f. ankles (DB.) a.X. 38. arn^r 1?] Pi. inf. cstr. c. sf. 3 pi. J rv? 3 vb. &
complete, at an end, finished. Qal in \ff only: (l) zwu/i away, be exhausted,
fail, 3I 11 yi 9 73 >26 102* I43 7 ; /ff, languish, 69*, cf. 11982-123. w jth longing
848 1198!; (2) w* A? an end, vanish, perish (by judgment of "") 7i 13 ;
hyperb., by severe discipline 3720-20 39" ^o 7 . Pi. (i) put an end to, cause
to cease, 78**; (2) cause to fail, use up, spend, years 90 -*; (3) destroy, exter
minate, subj. man 119"; t nV?a n? = 2 S. 22 38 , also I S. is 18 , I K. 22 11 =
2 Ch. i8 10 ; subj. God, abs. Ps. 59"- " 74" (?). Pual, be finished, ended, 72.
39. Ps. = Dip iSa* Si oxncs
2 S. =
(S of 2 S. has *aJ 0Xd(ro> ayroi>s *al owe dvao-T^croj Tcu. D?K1 is a repetition
of niSs by error of enlargement and addition to the text ; but i consec. is
possibly expressive of result, and original. V?r Si is also an interpretation
of the modal force of ps-ip\ CXHEN Hiph. impf. I sg. c. sf. 3 pi. of % pns vb.
Qal, smite through foes ; elsw. in Ps. I lo 8 , their heads 6S 22 i io 6 Hb. 3" Ju. $*,
loins Dt. 33 11 ; cf. Ps. 68 24 (?). 1^2<] in 2 S. more correctly V?9M_; the Ps.
would make it future, for Israel ; 2 S. makes it past, of David s experience.
40. non^pS S>n ^"MNrn (=28. ^rrn) is so near v. 33 " as to be suspicious;
however, it is in both texts, and it might be a resumption of thought at begin
ning of new Str. "^.?n] Hiph. impf. 2 m., i consec. omitted here and in
2 S. also. J Hiph. of jna cause to bow down in death; in \f/ elsw. if 1 * 78 31 .
vinn] 2 S. --jrinn older form. 41. *2}M~], ) is either emph. or circumstantial.
1^ |nj] phr. elsw. Ex. 23 27 (E) 2 Ch. 29 6 ; of hand on neck of fleeing
foe Gn. 49 8 , 7 ^on Jos. 7 8 , 7 rue 7 12 (JE); 1 n > n.m. not elsw. in i/ .
^*ON ^? Ci] = 28. an^c^N) ^wfrc. The transposition of i is all the more
significant that 2 S. attaches -wrs to 1"V J but that makes the previous line
too long. If 2 S. be correct, it is best to take i as i consec. emph. change of
tense, so making two tones for measure. If Ps. be correct, i is probably cir
cumstantial, but a tone is missing, f [. n cx] vb. put an end to, exterminate .
Qal only La. 3 s8 . Niph. only Jb. 6 17 23". Pi. only Ps. iig 139 . Pilel only
Ps. 88 17 (?). Hiph. only in ^ ; of man s extermination of enemies i8U ( =
2 S. 22 41 ), of wicked ioi 5 - 8 69 6 (txt. err.), of God s exterminating 54 7 73"
94 23 - 23 I43 12 . (5 has here, both in Ps. and 2 S., IgwXtfpeveras ; F, 3,
didisti, on^cxn refer, to God, but Aq., S, S, and & i p. as $. 42.
#<?>/ rry y&r ^^//, Pi. impf. 3 m. pi. (v. j 3 ), for which 2 S. has ny& impf. of
nyv look about (for help), but this sense elsw. only in Hithp. Is. 4i 10 . Du.
suggests lyis i as a play upon y*&z ; this is tempting (v. 3 8 ). s ;] of Ps. err.
of late style for ^N of 2 S. 43. op_nu\si] i coord.; but original was i consec.
as above. nn"\j9~Sp "io>r] of Ps. is a later metaphor for the simpler
PSALM XVIIL l6l
of 2 S. nix-in WUz j mud of the streets, always sim. of ignominious defeat or
treatment; elsw. Mi. 7 10 Zc. 9 3 io 5 ; cf. Ps. 6Q 15 of a bog, fig. of distress;
fr>n a Ps. 4O 3 ; t^ip n.m. not elsw. in ^. 3iT"^] = 28. cyfpN aiH^- The
second word in 2 S. is gl. of first. @ Xea^w, F delebo ; so &, &, of Ps. give
DJ3-1N, for which epiN, apns is a txt. err. pn (z>. 35 3 ) does not suit B O, but
does = Hiph. impf. I sg. c. sf. 3 pi. of J pp-. Qal not in f . Hiph.
dust of, pulverise : -le; 1 ? 2 K. 23 (of Ashera) || 2 Ch. 34 4 - 7 ; so of the
n^a 2 K. 23 15 ; fig. Mi. 4 13 (201 D^D;*); so here also. 44. ^aWi] = 2 S.
uaSflrn; i consec. original, makes new start as v. 28 - 33 - 36 - 40 . Dy ^ans]
2 S. -"Di? is original ; the Ps. generalises, p prep., on pi. cstr. J an n.m.
(1) strife: -vj?a -n 55!; mr^ -n 3i 21 ; (2) a cause 35 23 43 1 74^ ug 154 ;
ID? >an 2 S. 22 44 seems to imply civil contention, and so was generalised in
Ps. to refer to foreign peoples. <I J5 > 4 F>] =28. ^"Vr fO tne latter presup
poses David already chief of nations ; the former, his being set there by
Yahweh for the first time. The text of Ps. is simpler and more probable.
O ir is also more suited to eMn 1 ?. : si] in sense of chief not elsw. in \f/, but
in early writers Dt. 33 5 I S." 15" Ju. II 8 Ho. 2 2 ; cf. Jb. 29 25 . 45. J -vii]
n.[m.] that -which is foreign : t^?;( n ) i8&-&= 2 S. 22 15 - 46 Ps. 144^ n
Ez. 44 7 Is. 56 6o 10 6i 5 62 8 , -oj(n) T p Gn. "1712-27 EX. I2 43 (P) Lv. 22^ (H)
Ez. 44 9 - 9 Ne.p 2 Is. 56 3 , none earlier than Ez.; elsw. in ^, j n^ns I37 4 , "n.3 VN
8i 10 Dt. 32 12 Mai. 2 11 . JnD] ^ foreigner 69. This phr. implies either an
insertion not earlier than the Persian Period, or else that the whole \f/ is so
late. ^ itt n? ] =28. ^"It^TDn;. J c ; nD vb. fQ a U grow lean (of flesh) only
log 24 ; usually Pi. in early writers deceive, but in ^ only cringe sq. s pers. i8&
66 3 8i 16 . Cf. f Niph. cringe sq. "? pers. only Dt. 33 29 . f Hithp. only 2 S. 22$.
46. 1^] Qal impf. 3 pi. of ^nj (v. / 3 ) sink, drop down exhausted ; elsw.
in this sense Ex. i8 18 (E) Jb. I4 18 . ")rn] =28. njn^j, i coord, f jnn vb.
Qal, quake ; Aramaism, a.X. -un of 2 S. ^V^/, gird on, is a common vb., but
gives no sense ; rd. either irrv as Mi. 7 17 , which greatly resembles this pas
sage (v. 4 5 }, or i-nrv tremble, which is often used pregnantly with jr, come
trembling Ho. ijiO-H and with other prep. I S. I3 7 i6 4 2i 2 Gn. 42 28 (E).
DrnnnjDsr] =28. DnnjDss has two accents as long word with prep. JD.
| nn;ps n.f. fastness; in this sense elsw. Mi. 7 17 , but in sense of border, rim,
in Historical Books. Cf. t "\ijp2 dungeon Is. 24 22 , fig. of exile 42 7 Ps. I42 8 .
47. mrp in] Yah weh liveth, elsw. formula of oath (Ju. 8 19 -f). J "n adj. alive,
living : (i) (a) of God, as the living One, fountain of life ; so here =
2 S. 22 47 ; cf. in ^N Pss. 42 3 84 3 (rd. "n both cases, and so a^n), also Jos. 3 10 (J)
Ho. 2 1 ; cf. >n D^nSs 2 K. 19*- 16 = Is. 37*- 17 , on N Dt. 5 23 i S. I7 2G - 36 Je. io 10
2 3 36 - (^) Of man, usually pi. ann <z//z/^, living, Ps. 55 16 I24 3 ; cnn(n) ^IN
land of the living Pss. 27 13 52 7 142% also Is. 38 11 53 8 Je. u 19 Ez. 26 20 32 23 + 5t -
Jb. 28 13 ; Tin nixns Ps. ii6 9 ; n nso 69 29 ; Tin -w 56 14 Jb. 338. (c) Animals
and man, phr. for either or both, in Sa Pss. 1432 I45 16 Gn. 3 20 8 21 (J) Jb. I2 10
2 g2i 30 23. cf( Gn> 519 ( P ), (^) Vegetation, as thorns, green Ps. 58 10 (dub.).
(2) Lively, active : a in UIN Ps. 38 20 (dub.) ; elsw. in this sense only 28. 23 20
(but Qr. preferable-, -nini comes with following phr. in Ps. I44 1 , which has
M
1 62 PSALMS
n "> rj-na; this, being in a. pentameter line, one word must be omitted. If
mm be omitted, we have the citation n ryna. mm has prob. been inserted
after -p-o in 144! and before it in i8 47 . Tjna Qal ptc. pass, of -pa (z>. j 13 ) :
J ina blessed be or w Yahweh 28 6 3I 22 4I 14T 72 18 Sp 68 io6* 8 U9 12 1246 I35 21
I44 1 (but v. above); D nVx a 66 20 68 88 ; ^tr 3 68 20 ; cf. \\hy VN a On. 142;
nw a Ps. /^ 7 = 28. 22 47 (also Ps. I44 1 , . above); i-nas or "a Ps. 72 19 .
c-rvi] =28. o-n be exalted, of God; elsw. 2i 14 46 11 - 11 57 6 - 12 = io8 6 113*
I38 6 (y. 0H)._-ij]N8 ^mSx] = 2 S. ^ti* -vw nSx. -nx is more primitive and
the term of original Ps. It may, however, have come into text from line
above, as it is tautological. Cf. mx ^Sx v. 8 , iyw pp v. 8 . 48. rncpj] deeds
of vengeance, pi. of J ncpj n.f. vengeance : c. jru Ps. /<?# = 28. 22 48 4 8 Ez.
2514.17 ( O f God); Nu. 3i 3 (P) of Israel a > -j pj ; elsw. m J Ps. 79;
j VN 94 1 - 1 ; of Israel and its chiefs j nil*;* I49 7 . "i?"} 1 ] =28. mnc-i. Text
of Ps. gives an Aramaic word, Hiph. of nan subdite, elsw. only 47*. But text
of 2 S., Hiph. of TV, gives a good ancient word in sense of bring down, lay
prostrate, Am. 3 1 Is. IO 18 63 Ps. 56 8 . Tim is favoured by 1442, which is
based on this Ps. and reads innn ^py if"^; 1 ( Ac l- 3, 5>, 2T, all have pi.).
\nnn] = 28. jnnn as above, vX 49. ^c] = 28. >N^^-\ This is inten
tional variation ttSprp v. 30 , jobfin v. 44 *. 2 S. gives better parallel with jppiin,
^?? s r.] contracted from a^x |ct needed for third beat as in v. 4U6 . ^DI^ |?]
for 2 S. cir: ; only IN of Ps. is explanatory of i of 2 S. Den ^KE] =28.
c- prn u ; \sr:. This makes third 1. of verse and is suspicious. The sg. is usual
I40 12 Pr. 3 81 l6 29 ; but pi. I4O 2 - 6 man of violent deeds. The pi. is favoured
by niDi^J v. 480 , n^w v. 51a (z/. j*) ; but the sg. by the individual reference of
the original Ps. 51. ntyw? Si] phr. a.X. Sijo Hiph. ptc. ^ij vb. Qal,
become great 92* -f, ^ magnified 35 27 +. Hiph. (i) 7a^<? great 4i 10 (?)
Ob. 12 ; (2) magnify, here as Gn. I9 19 (J) Is. 42" Ps. 1382. 2 S. SnjD Kt.,
but S^tjp Qr. n.m. /(7w/^r, o.X. for Vnjp 48 18 61*.
PSALM XIX.
Ps. 19 is composed of two originally separate poems: (A) a
morning hymn, praising the glory of El in the heavens (v. 2 ^ 5 *),
and glorious movements of the sun (v. 50 7 ) ; (B) a didactic poem,
describing the excellence of the Law (v.*~ u ), with a petition for
absolution, restraint from sin, and acceptance in worship (v. 12 " 15 ).
A. V. 2 7 , 2 STR. 6 3 .
r THE heavens are telling the glory of El,
His handiwork the firmament is declaring;
Day poureth forth speech unto day,
Night maketh known knowledge unto night;
In all the earth their voice is gone out,
And in the bounds of the world are their words.
PSALM XIX. 163
J7OR the sun there is set up his tent.
As a bridegroom he is going forth from his canopy.
He rejoiceth as a hero to run his course.
From the bound of the heavens is his going forth,
And unto their bounds is his circuit,
And there is nothing hidden from His sun.
B. V. 8 " 15 , 2 STR. 6 5 .
T*HE Law of Yahweh is perfect, refreshing the soul;
The Testimony of Yahweh is trustworthy, making wise the simple;
The Precepts of Yahweh are right, rejoicing the heart ;
The Commandment of Yahweh is pure, enlightening the eyes ;
The (Saying) of Yahweh is clean, enduring forever ;
The Judgments of Yahweh are true, vindicated altogether.
TV/TOREOVER Thy servant is warned by them ; in keeping them there is much
reward.
Errors who can discern ? Clear me from hidden ones.
Moreover from presumptuous ones restrain Thy servant ; let them not rule
over me.
Then shall I be perfect, and cleared from much transgression.
Let the words of my mouth be for acceptance, and the musing of my mind,
Before Thee continually, Yahweh, my Rock and my Redeemer.
Ps. 19 was in IB, then in |H and J33& (v. Intr. 27, 31, 33) ; but this only
applies to the first half of the Ps. v. 2 - 7 , for the second half was originally a
separate poem. The first half has the trimeter measure, the second half the
pentameter. The first half is a morning hymn of praise of the glory of El as
witnessed by heaven, and especially of the sun. The second half is not a
hymn, but a didactic poem in praise of the Law. These were combined in
order that, in public worship, a synthesis of the two might be made, and that
it might be seen that the glory of Yahweh in the Law transcends His glory in
the heavens. The latter is used as a foil to emphasize the former by its
antithesis. The date of the first half is not difficult to determine. Its con
ception of the creation v. 2 , as the work of God s hands, resembles that of
Ps. 8, yet without betraying the influence of the conceptions of creation
either of Gn. I or of Gn. 2. It has a single Aramaism n ?a v. 5 ; but that is
found in 2 S. 23 2 , and cannot therefore be regarded as very late, non v. 7 is
also, as a poetic term for sun, not earlier than Is. 3O 26 , used elsw. Is. 24 23 ,
Jb. 3O 28 , Ct. 6 lf) . This is, however, a poetic term which might have been
used first in this Ps., and may be due to the circumstances out of which it
was composed. The author was a true poet ; an enthusiastic admirer of the sun,
which is here personified, as are days and nights, the heavens and the firma
ment. It may have been written as a protest of a monotheist against the
worship of Shemesh as a deity, described in Ez. 8 16 , and common among the
Jews in the Babylonian period. At the same time it must be admitted that
the sun in the second Str. is not declaring the glory of /, as are the heavens
1 64 PSALMS
and firmament, days and nights of the first Str., but is himself the object ot
admiration; and therefore it is quite possible that in the original the Ps. was a
hymn to the God Shemesh, and was subsequently adapted to the worship of
Yahweh. In cither case we must put the composition in the Babylonian
period, when such sun worship was characteristic and prevalent among the
Hebrews and the nations which influenced them. Since writing the above I
have read Gunkel s Ausgew dhlte Psalmen, s. 24, and find that he has inde
pendently come to a similar conclusion. The second half of the Ps. v. 8 - 15 is of
an entirely different character. It is a pentameter in praise of the divine Law,
using six different terms for it. In this respect it resembles Ps. 119, which is
also a pentameter, but uses eight terms. The limitation in Ps. 19 is clue to
the number of lines in the Str. D. H. Miiller (Strophenbau und Kesponsion,
s. 60), followed by Che., supplies the other two terms for Law by prefixing
them to the two tetrameter lines that follow, thus making them pentameters.
This is tempting from that point of view. But it would be difficult to explain
their omission from all texts and Vrss. ; and, furthermore, as will appear in
textual notes, this couplet is a gloss, making the Str. just so much too long as
compared with the subsequent Str. In other respects these Pss. are so alike
that they must be attributed to the same period, when the legislation of P was
the great central and substantial fact in the Hebrew religion. The term and
conceptions of the priestly legislation are evident : nijjr, sins of ignorance 01
inadvertence || nnroj, over against D -IT, 21 pro v. 13 - u . The use of the sacri
ficial term px-i 1 ? v. 15 is to be noted. The term rny v. 8 is characteristic of P,
and is emphasised by having the second place after mir. amps v. 9 is used
elsw. only Pss. 1194 + 20(21) t. IO3 is III T > anc j is very i ate This part of the p s
cannot be put any earlier than the Greek period. V. 11 is gnomic in character,
using terms and conceptions characteristic of WL. If original, it implies the
Greek period also. But it is a tetrameter couplet. It makes the Str. just
these two lines too long; it is therefore a gloss. This part of the Ps. was
probably earlier than Ps. 119.
PSALM XIX. A.
Str. I. is composed of three syn. couplets, the first and second
syn. to each other v. 2 " 3 , the third synth. v. 5 to them. A prosaic
gloss has been inserted between them v. 4 . 2-3. The heavens,
the firmament, day and night, are all personified ; as the heavens
50 97, the morning stars Jb. 38 7 , the hills and trees Is. 55 12 ,
and nature in general Ps. i4S 28q- Jb. i2 7aq -. are telling \\ is
declaring}. The participles indicate that this action goes on
continually without interruption. These pass over into imper
fects, poureth forth \ maketh known}, because it is necessary to
express the oft-repeated action of one day pouring forth unto
PSALM XIX. 165
another day, and one night making known to another night ; and
these latter taking up the strain and passing it on to their succes
sors in an endless chain of praise, which Ros. compares to a ring
of dancers repeating the song in a series, and Home, " like two
parts of a choir chanting forth alternately the praises of God."
These are illustrative conceptions from usages of other nations ;
but there is no evidence that the Hebrews had these usages, or
that the poet thought of them. The theme is the glory of El,
especially as manifested in His handiwork. The firmament, the
expanse of heaven, is conceived as having been spread out by the
hands of God at the creation, as elsewhere the earth Is. 42* 44**
Ps. 136, and so as ever after exhibiting and praising the master
workman s power and honour. This is a different conception of
their creation from that of Gn. i, where they are created by word
of command. It rather resembles Ps. 8 4 . It is tempting under
the circumstances, with Ges., to think of the speech in the more
specific sense of hymn ; but this has no authority in Hebrew
usage, and is too specific for the subsequent as well as the pre
vious syn. terms. The speech and the knowledge, though unde
fined by suffix, must, from the context, mean speech about El,
and knowledge of El. 4. There is no speech and there are no
words, their voice is not heard~\, so most naturally translated, is
rather a tame explanation of the previous lines. " This seems to be
a kind of correction or explanation of the bold figure which had
ascribed language to the heavens," Pe. It is difficult to see, then,
why Pe. did not draw the reasonable inference with Ols., followed
by Du., that it is a prosaic gloss. This internal reason is fortified
by the external one that these two lines make this Str. just two
lines too long in proportion to its antistr. The numerous attempts
to get an appropriate meaning out of the verse have all failed to
give satisfaction ; as indeed they are all awkward and entirely out of
place in a Ps. of such wonderful simplicity, terseness, and graphic
power. There is no agreement of EV 8 . in their translations.
5a2>, In all the earth~\, emph., in antith. to the heavens v. 2a .
The heavens are telling to the earth, and their message extends
throughout the earth || in the bounds of the world~\, that is in the
extreme limits of the inhabited world. their voice~\, in accord
ance with the parallel, their words~\, but this requires, with most
1 66 PSALMS
modern scholars, after the ancient versions, the correction of the
Hebrew text, which by the change of a single letter reads " their
line," instead of "their voice." The Hebrew word translated
" their line " admits only of the meaning measuring line, which,
while it is suited to the thought of extension to the earth s limits,
and might spring into the mind of a copyist whose attention was
confined, in copying, to this single line, is yet out of harmony with
the thought which is emphasised in each of the other five lines of
the Str. The proposal to render the Hebrew word " string " of a
musical instrument, and so the string, for the sound of it, though
urged by Ew. and others, and possibly in accordance with usage
in other languages, is not justified by Hebrew usage.
Str. II. is progressive throughout, and is an antistr. to the
previous one. As the previous Str. sets forth the glory of El, this
Str. describes the glory of the sun. 5c. For the sun is sef~\.
The sun is personified, as were heavens and firmament, day and
night, of the previous Str., yet not as praising the creator, but as
the theme of the praise of the poet. The * El of the previous Str.
does not appear at all in this Str., unless we suppose Him to be
the unexpressed subject of the verb "set," and so render" He hath
set." The vb. may, however, be more properly regarded in the
present context as having a general subject expressed in English
by the passive, " is set." The sun is emphasised at the beginning
and also at the close of this Str. v. 75 , as the great theme of its
praise. It is therefore really put in parall. with the El of the
previous Str., while the poet puts himself in parall. with the per
sonified heavens, firmament, day and night. It seems most
natural, therefore, to identify the sun with * EL Was the Ps.,
then, originally a hymn in praise of the god Shemesh, who was
worshipped in Jerusalem just before the exile, Ez. 8 16 ? or is
Shemesh used for the God of Israel, as in Ps. 84 12 ? The praise
of God by the sun, so conspicuous in i48 3 , is here conspicuous by
its absence. On the whole, it seems probable that the Ps. was
originally composed in honour of the god Shemesh, and that it
was subsequently adapted by a few changes to the worship of the
God of Israel, by interpreting El in accordance with Hebrew
usage, and by interpreting the vb. as having *El as subject, and so
giving the sun a subordinate position. It is probable that the
PSALM XIX. 167
preposition b was prefixed by the editor, and was not original.
The original probably read, " Shemesh has set up his tent."
J^ makes a still further modification of the original in order to
connect with the previous Str. by adding "in them," which was
not in the original of (H, and makes the line too long for the
normal measure. The reference to the heavens, which was doubt
less designed by this addition, can only be made proper by fol
lowing J^, and attaching this line to the previous one, and so
destroying the strophical organisation of the Ps. All other ex
planations give grammatical difficulties. De W. thinks of the
End of the world as the dwelling of the sun. Thus Helios turns
into Thetis ; and Ossian gives the sun a shady cave in which to
pass the night. But all this is in the realm of mythology, and in
so far as these ideas are based on primitive worship of the sun,
rather favours the thought that the Ps. was originally a hymn to
Shemesh = Helios. We may think of the tent of the sun as in
Hb. 3", where sun and moon have their dwelling; or of the
tent of the god Shemesh, in accordance with the constant concep
tion of the heavenly temple or abode of God. 6. " And he,"
emph. reference to the sun, is unnecessary and difficult to justify
from the context, and it destroys the measure. It is doubtless a
gloss due to the effort to distinguish between El and the sun.
As a bridegroom], not implying a marriage of the sun, but setting
forth the freshness, the vigour, and the joy with which the rising
sun appears in the East. He is going forth from his canopy],
During the night he has been in his tent, or abode, and behind
and beneath his canopy; at daybreak he comes forth from the
night s retirement with fresh, youthful, full-grown vigour. He
rejoiceth as a hero to run his course]. The path of the sun in
the heavens is conceived as a racecourse. The ancient warrior or
hero was a runner as well as a fighter, and he enjoyed running as
well as fighting. 7. From the bound of the heavens }, the extreme
East, is his going forth], rising. - unto their bounds], the extreme
limits of the West, is his circuit], the fully rounded course. And
there is nothing hidden], all things throughout the earth come
under his inspection during his circuit ; nothing on the earth s
surface escapes from his rays. from His sun ], that is God s
sun ; so the Hebrew word is elsewhere always translated, and in
1 68 PSALMS
this sense it gives the most appropriate climax in antith. to the
beginning of the Str. The usual rendering, " from his heat,"
while etymologically possible, has no usage whatever to justify it,
and unduly limits the thought to heat, when the term " hid" would
more naturally suggest light of the sun, which is thought of also
under the more general word " His sun." At the same time it
seems likely that the editor, who adapted the Ps. to the worship
of the God of Israel, was responsible for the addition of the suffix,
and that the original simply used Hamah as a parallel word to
Shemesh, both alike referring to the same god. This, then, gives
us the most appropriate climax, that all things earthly are under
the eye of God, in accordance with a conception common to the
OT., that God, enthroned in heaven, sees, knows, and inspects
all things earthly. It is also common to the hymns to the god
Shemesh, that he is the great inspector and judge of all the earth.
PSALM XIX. B.
Str. I. 7-10 has six syn. lines in praise of the Law. There are
six different terms for Law, one for each line of the Str., each
technically expressing some one special type of Law in ancient
usage ; but it is doubtful how far those distinctions were felt in
the time when this Ps. was composed. The Law of Yahweh
is the Law conceived as teaching, doctrine, and is especially
characteristic of special laws of priestly origin. The Testimony is
a term characteristic of the priestly legislation, and is the Law
conceived as giving testimony for Yahweh, and so is appropriate
as a mate of " Law." Precepts are types of Law known only to
late psalmists. They are divine prescriptions of Law. This term
is, indeed, a late syn. for Commandment^ which is characteristic
of the prophetic commands of the Deuteronomic code. The
Saying], for so we must correct the text, for "The fear of Yah
weh," which is unknown elsw. as a term for Law, and was a mistake
for the similar Hebrew word, which is a poetic synonym of "Word "
in the usage of Ps. 119, a characteristic term of the most ancient
type of prophetic Law, and one which least of all could be omitted
from the series. It is, moreover, most appropriate as a mate for
Judgments ) which is also an ancient pre-Deuteronomic type of
Law, characteristic of the Code of the Covenant, Ex. 21-22, and
PSALM XIX, 169
also of the recently discovered code of the ancient king Hamu-
rabbi. The only terms of Ps. 119 absent are the "Word," the
syn. of " Saying," and the " Statute," an earlier type of the "Judg
ment " ; the terms most likely to be omitted by a late Hebrew
poet, if he must make an omission, due to the limitations of his
Str. Each one of the terms for Law has its adjective. These do
not seem specially appropriate to the particular terms. There
seems to be no good reason why they should not be used inter
changeably here, as in Ps. 119 on a much larger scale, extending
through twenty-two strophes. These adjectives are : perfect,
complete, entire, without defect, v. i8 31 ; trustworthy, firm, re
liable, to be depended upon ; right, equitable, just ; pure, spotless ;
dean, without impurity or contamination ; true, in their exact
conformity to justice. Each of the legal terms has also its benefi
cent activity : " refreshing the soul" or " restoring " it, RV., impart
ing refreshment to the inner man, his true soul-food, as Dt. 8 3
Mt. 4 4 . The translation " converting the soul," PBV., AV., while
true enough in itself, and in accordance with other uses of the
term, is too specific here and not in accord with the context.
making wise the simple], imparting the divine wisdom contained
in the Law to those who are so open-minded that they are capable
of receiving it. rejoicing the heart], taking hold of the affections
and imparting gladness as well as instruction. enlightening the
eyes ], the eyes of the mind, so that they may see and understand,
cf. n 9 105 - 130 Eph. i 18 . enduring forever], not transient, but per
manent ; not changeable, but standing firm and immovable.
vindicated altogether], cf. 5i 6 ; so in accordance with all the
previous lines, and not " righteous " as a quality ; for statements as
to quality are reserved in all the other lines for the first half of the
verse. The Str. has come to an appropriate conclusion. If it
were to be continued, the two missing words for Law would be
used with appropriate adjectives and verbal clauses.
11. These two words are indeed supplied by D. H. Miiller, and
Che. at the beginning of the two lines of the following couplet,
but even then these lines would be entirely different in character
from the previous ones.
They are to be desired more than gold, yea than much fine gold ;
They are sweeter than honey, and the droppings of honeycombs.
I/O PSALMS
A similar thought to v. lla is indeed in iiQ 72 - 127 ; but the couplet
resembles more closely Pr. 3 14 ~ 15 8 1(M1 Jb. 28 15 " 19 , and its thought
may be regarded as characteristic of Hebrew Wisdom rather
than of Hebrew Law. The use of it here was doubtless on the
basis of the uses of Hebrew Wisdom and from a glossator whose
enthusiasm for the Law justified him in ascribing to it the
characteristics also of Wisdom.
Str. II. has six progressive pentameters. 12. Moreover], em
phasizing following words. Thy servant }, emphatic in position,
whether we think of the individual Israelite as a worshipper of
God, or of the nation as in a special sense the servant of Yahweh,
in accord with the conception of Is. 2 . is warned}. The posi
tive benefits of the Law, in the previous Str., now pass over into
negative benefits, in relation to transgression, in warning against
it. in keeping them}, observing the Law by obedience. there
is much reward^, in consequence of a beneficent kindness.
13. Errors}, transgressions of Law, due to ignorance or inadvert
ence ; characteristic of the distinctions of the priestly legislation.
These committed unconsciously trouble the psalmist ; for, who
can discern}, either their number or their enormity, and the
extent of their departure from the norm of duty. Clear me}, is
the prayer; acquit, absolve, or possibly, as often, leave me un
punished. from hidden ones}, those errors which are so hidden
from the psalmist that he cannot discern them, and which yet he
knows are not hidden from God, and therefore may imperil his
relations to God. He knows of no other way of deliverance from
them except the divine gracious acquittal. 14. Moreover }, in
creased emphasis, calling attention to another class of transgres
sions. from presumptuous ones }, proud ones; known, clearly
discerned, boldly and wilfully committed, corresponding with "high
handed " of the code of P, Num. I5 80 . restrain Thy servant"},
hold him back, for he knows his peril of committing them and the
serious consequences. let them not rule over me}. Such trans
gressions overpower the man and reduce him to servitude. The
phrase so greatly resembles that of Gn. 4* that it is probable the
author had in mind the story of Cain, where sin like a wild beast
couches at the door greedy to take possession of him and rule
him, which it actually did, with terrible consequences. So here
PSALM XIX. I/I
the presumptuous sins are personified ; they strive to dominate
the man, cf. 36* Jn. 8 34 . Then shall I be perfect^ that is, if
cleared from sins of ignorance, and restrained from sins of know
ledge and intention, he will be free from all sin, and so be com
plete, entire, faultless. and cleared from much transgression^.
This does not naturally refer to some great extreme transgression
as parallel with the presumptuous ones, but rather to the trans
gressions hidden and to the errors to which he is so sensitive
that he fears they may be many, and in their sum amount to
much ; for clear in the passive seems to refer to the same kind of
sins as clear in the active, and to those from which he would be
absolved, rather than to those from which he would be restrained.
15. Let the words of my mouth be for acceptance^, namely,
those of the prayer which accompany the sacrifice made in the
temple, making the sacrifices real earnest sacrifices, and so accept
able to God; as in Ho. 14* the calves (or fruit, v. Br. MP - 177 ) of
the lips are thus offered, and Ps. i4i 2 prayer as sacrifice. and
the musing of my mind~\, the mind acting in harmony with the
mouth, as the mouth with the hand that presents the sacrifice.
Before Thee ], all the activities of devotion, of mind, mouth, hand,
tend to the divine presence where alone acceptance can be found.
continually^, so ({i, as the measure requires, but omitted by ^
and most Vrss. by error. The psalmist is not thinking of one
single sacrifice, but of oft-repeated, continual approaches to God
in sacrifice. All this is fortified and reaches its climax in the plea
which gives assurance of success; my Rock and my Redeemer],
cf. i8 3 69 19 . The Rock is the negative refuge; the Redeemer is
the one who grants the positive redemption from the sins so
dreaded in the previous context.
XIX. A.
2. onspp] Pi. ptc. pi. of "^D; with verbal force, are telling constantly;
|| "van. | Pi?*}] n.m. firmament, expanse of physical heaven, elsw. in \f/, I5O 1 ,
|| D- Dirn. VT> nt >?c]. Ba. interprets as applying to God s government of the
world, || 113D; but usage (8 7 IO2 26 I38 8 ) favours creation. The measure is
most easy as tetrameter, although first line is pointed as trimeter. 1 is prob. a
gl. Possibly OTiSx stood in original; it makes better measure. 3. ^3>]
Hiph. impf., habitual action for ptc. of continuous action of previous clause.
I >3J vb. Hiph. pour forth as from a spring, bubble : of speech, in bad sense
PSALMS
59 8 94 4 ; in good sense 782 lip 171 I45 7 and here, || mr,> Pi. impf. f [^n] vb,
Pi. poetic, tell, declare, make knoivn : only here in ^ (unless we correct 52 11
with Hi., Che., et /.) ; but Jb. is 17 32 6 - 10 - 1T 3 6 2 . -^N] Ges. renders ZTTOS
hymn, but really it is saying, speech, utterance, as v. 4 || c^at. \ rj,n] n.f.
knowledge : here their knowledge of the glory; elsw. in ^ only of knowledge
as possessed by God I39 6 ; as taught by God to man 94 10 H9 66 . These two
lines are most easily tetrameters, but might be taken as trimeters by use of
Makkephs. 4. -CK p || 0^37 fs] are most easily explained as a denial of
the use of speech and words in this praise of the heavens; then ystfj ->Sa would
assert the same thing more strongly. J ^3 neg. adv. with vb. only here in
ty\ but with n. = -without 59 5 632 (v. >Sa i? 72 7 ). Their voice is not heard,
is inaudible, i.e. except for the intelligent, pious mind. But why this qualifi
cation? It seems in direct antith. to v. 3 and 6 and is tame. <5 takes it as a
relative clause : OVK eifflv \a\ial ov5 X6-yot wv ov%l aKovovrai al (f>wval avruv.
3 also : non est sermo et non sunt verba, quibus non audiatur vox eorum.
This seems a roundabout, unpoetic way of asserting that their speech was
intelligible, although it is followed by De., Moll., Now. Ew. attaches to next
v. : " without talk, without words, without their voice being heard, their sound
becomes loud throughout the whole earth." The measure of the last line can
be only trimeter. This Str. is just the two lines longer than the second Str.,
and, therefore, in all probability they are a gl.; so Ols., Bi., Ba., Du.
5. pisn Sj3 || Van nxfo] emph., the first a spreading abroad, the second a
reaching unto the utmost limits. VINH S^3 also in 8 2 - 10 45" IO5 7 . :rn] sf. of
3 pi. J 1,7 n.m. line, string: (i) measuring line, extending over wide ter
ritory, as Je. 3 1 89 Ez. 478 and elsw. Aq. KO.VUV, so Ra., Ba., and most here.
Hi. = " line or chain of praise." Others think of (2) string of musical instru
ment, so Ew. 3 soniis, <& 006770$, S fos> but there is no usage to justify
this mng. Cap., Ols., Ge., Bo., Dy., Bi., Gr., Che., Du., SS., DB rd. a^p, but
(5 renders this by Quirf and 3 by vox, and not by words they actually use
here. \ nxp T ] n.[m.] end, bound, extremity : ynNn nxpc 6i 3 I35 7 Is. 5 26 43
Dt. 28 49 ; n n P V Ps. 46 l Je. 25 81 Is. 48 20 49 6 ; Van pa Ps. icf>; o^otfn nxpn
I 9 T - \ n ? 7] n - f - en( *> bound, in ^ pi. OP^p Sj? (of D -cr) /9~, prob., therefore,
only pi. of nxp. on^Va] || cjp J n^p n.f. word, speech, utterance : elsw. 139*
2 S. 23- Pr. 23 9 Jb. 34 t. This line is trimeter as it stands. vr.vh~\ emph.,
lv TV i)\l<4>. I rau 5 n. sun.- $& 9 -j2 17 74 16 I2I 6 I36 8 ; r n->r r/^ of sun
50 1 I04 2 2 II3 3 ; fig. of long duration ir zy 72 6 , r vs Sg S7 ; personified iq> IO4 19
I48 3 ; fig. of God 84 12 . 0^3] i ///^;//, r>. aw Hu., Pe., Ba., Kirk., not
indefinite, as De W., Ges., Hi., De. But on3 not in (5, and is prob. a gl.
ai>ToO with <TK-f}vun.a. of is possibly an interpretation, as 656? auroO for mx
v. 66 ; but as most of the lines of the Str. end in \ the original was prob. iSns.
6. N ini] emph., referring to ircr personified, masc. usually. There is no need
of it, and it should be stricken out, if verse is trimeter. pnr] as a bride
groom, a.X. i/ . ^n] his canopy, a.X. \fs; elsw. Jo. 2 16 (of bride), Is. 4 5
(of God s protection). tr^irj] Qal impf. of J ir fc*, vb. Qal, rejoice : usu. with
? 35 9 4 17 684 7 5 1 19 1 *; c. S> 1 19 162 . Tajr] aj a //<?/-0, J ->^j (i) adj., strong,
PSALM XIX. 173
mighty : ynxa J II2 2 ; -na;) SN (of the Messiah) Is. 9 6 ; attribute of God
lighting for His people Ps. 248- 8 ; cf. Dt. io 17 Is. io 21 + . (2) n.m. strong,
valiant man Pss. 796 33 16 45* 52 3 y8 65 892 120* 127*; na nii ic>3 20 .
n-iN p-n] rww along a path: ace. of measure; cf. N Nia go a path Is. 4i 3 ;
inns, prob. correct. 7. IN^C] sf. 3 sg. J wn n.m. (i) act of going forth :
of sunrise /? 7 , so of the place, the East 75 7 ; ij-fa NXIO 65; (2) //*/ wfoVA
y^r/ 1 //, utterance of lips Sg 35 Je. iy 16 ; (3) // of going forth, source of
water Ps. ioy 33 - 35 2 K. 2 21 Is. 58 11 . ina-ip.^] his circuit ( v / r l- <| p)> a - x - ^.
BS. 43 7 (of moon) ; Ex. 3422 (J) 2 Ch. 24^ (of year) ; I S. I 20 (of days of
year). This should for assonance come at end of line. 3^xp S" ] (S> e ws
dKpou TOU otfpai oC, cf. 48 11 pN ^xp V>, S>? late style for SN. The measure is
difficult with MT., but easy if, after @, we transpose and rd. Twpn onwp SNI.
The rou oupavoO of is interpretation. *^p;] rel. clause as , 5. ^sn?]
usually from his heat (v. nrn 6 2 ), but f ^?n 5w Jb. 3O 28 Is. 24 23 3O 26 - 26 Ct. 6 10 ;
so also here His sun = El s sun, but originally ncn || tret .
XIX. 5.
8-10. rrvn] the Law as instruction, most common and comprehensive
term from earliest time (z/. / 2 ). J " " : .] n -^> tne Law as testimony, charac
teristic term of P, so y8 5 8i 6 u 9 i4 + 2it. (em. txt.) I22 4 > anc i t i t i es go 1 So 1 .
J D<n ;P?] n< P^- ^ e L avv as P rece pt s i on ^y pi- cstr. and sfs. elsw. IO3 18 in 7
uo,4 + 2it. (em. txt.). j n ^ r] n -f-> tne Law as commandment, characteristic
of D.; elsw. in ^ always pi., yS 7 Sg 32 U2 1 U9 6 + 21t -. n ^?^] the Law as
object of reverence, only here in this sense, but frequently for piety, reverence,
34 12 in 10 + (v. 2 11 ). Though |^ is sustained by Vrss., it is improb. A term
for Law is needed. Rd. mcN, as Gr., D. H. Miiller, Kau., Che. o- asrc]
judgments, decisions of rulers in the cases brought before them. A collection
of such judgments is the Covenant Code, Ex. 21-22. They are also scattered
through the Deuteronomic Code (v. / 5 ). We notice the absence of the most
ancient terms anai words, and a^pn statutes, given in the Psalm of the Law,
119. For uses of these technical terms v. Br. Hex - 242 *i-, and BDj9. "O^n]
adj. f. (v. /5 2 ), whole, sound, having moral integrity, per feet; of God s way i8 31 .
njcxj] Niph. ptc. f. J JCN vb. conform, support: Qal ptc. pass. D^-ICN in-
trans. faithful (as firm, stable), fas subst. m. faithful ones I2 2 (> 0, j$, al.
faithfulness }, cf. 2 S. 2O 19 ; faithful ones Yahweh keepeth Ps. 3I 2 * (but N* is
here taken by @, Ri., De., Che. as n. abstr., v. jrx). Other mngs. not in \f/.
Niph. (i) be verified, confirmed : precepts of God in 7 , His testimonies ig&
93 5 , covenant 89 29 . (2) be reliable, faithful, trusty: persons 89 38 ioi 6 ;
nn, c. PN y8 8 (cf. Pr. n 13 ); c. a rei Ps. yS 37 . Other mngs. not in \f/. Hiph.
trust, believe: abs. Ii6 10 ; c. S rei io6 24 ; c. a pers. trust in, believe in (the
usual construction with God) yS 22 ; c. a rei 78 32 io6 12 II9 66 ; c. infin. 27 13 ,
cf. Jb. I5 22 . an;^] adj. pi. m., right (v. 711). rna] adj. f., pure (v. 2 12 ).
n T n: ?] ad J- f - clean ( v - I27 ^ n S$] a\ri6i.vd, jf vera, adj. is required,
but nigN has frequently force of an adj., and is frequently rendered by adj. in
1/4 PSALMS
6; cf. Dt. I3 15 17* 22 2 Je. 42* (v. is 2 ). The ptc. clauses, v.- 10 , constitute
complementary parts of pentameters, with two tones. IMI T na tfc] Hiph.
ptc. cstr. of air, may be taken with nominal force refresher of, or with verbal
force refreshing. Hiph. in sense of \ restore, recover, elsw. in ^, c. ace.
8o 4 - 8 - 2; c. p 35 17 . trpi is here the animal life in the sensuous nature (v. io 3 ).
np^np] Hiph. ptc. cstr. of \ wn = making wise; form only here; why
not nppnp, Pi., as IO5 22 up 98 Jb. 35 U ? Qal not in ^. Pu. made wise 58 6 ,
cf. Pr. 3d 24 . f " ??] ac U simple : as subst., open to the instruction of wisdom
or folly Pr. 9 4< 16 , believing every word I4 15 , needing jo Ps. HQ 130 , HDDH 79*
Pr. 2 1 11 , lacking np-\y i 4 8 5 I9 25 , in good sense D^KPB "> ncir Ps. n6 6 , but usual
tendency is to bad sense Pr. I 22 I4 18 + 6 t. Pr., Ez. 45 20 . sS ^nafrc] Pi. ptc.
cstr. of nrir giving joy to (v.j 12 }. a;rj rryNp] Hiph. ptc. cstr. of -nx /i^4/
/, raj<r to shine ; also ^w/* /atjp4/ to, lighten (v. I3 4 ). T?S nno^y] Qal ptc.
of icy stand firm, endure. -ip-js] Qal pf. 3 pi. Change from ptc. is striking
and improbable. <S has SeSt/catw/x^va, 3 justificata, which implies ptc. D^p-nx.
Hare rds. p"<*\ 11. This verse has two tetrameters. These appear in an
awkward change of construction. o^cnp.n] Niph. ptc. pi. of \ -en with
article, nominal force = the things to be desired, or relative force = they are
the things to be desired ; only here with the article, f Niph. ptc. elsw. =
desirable Gn. 2 9 ? (J) Pr. 2i 20 ; vb. elsw. in ^ only Qal, desire 68 17 (of God),
desired, taken pleasure in 39 12 . t T ?] n.m., refined, pure gold : of crown of
king 2i 4 , of Law 79" I19 127 , elsw. La. 4 2 Jb. 28 17 Is. I3 12 Ct. 5 11 - 15 Pr. 8 19 .
3^] much in quantity, also v. 14 25 11 I ig 162 . o^p-iPD-i] pi. of J p>nr, adj., sweet:
of honey, as Ju. I4 14 , here || s^pn^n; article required as much for the one as
for the other. Du. suggests that it be prefixed. f rp j] n.rt\., flowing honey,
from the comb: elsw. Pr. 5 8 24 2; 7 Ct. 4". fO jpw] pi. of i, n.m., honey
comb : elsw. Pr. i6 24 . This verse is a gl. from the period of WL. It makes
the previous Str. too long, if attached to it, and mars the uniformity of its
use of legal terms. It is not suited to the second Str. 12. DJ] moreover:
J as emphasising the following word iq 12 yi 22 83 I33 1 ; as emph. and 3726
IO7 5 I37 1 ; also 8 8 I4 3 . THV] Thy servant, ^rob. Israel as nation; cf. Je. 3O 10
and Is. 2 . % -a> ] n.m. (i) slave 105" I23 2 ; (2) worshipper, vaj? 34 23 69 37
I35 9.i4 (sDtJ a^)! || ID? I05 26 ; T?3V 79 2 - 10 89" 9O 13 - 16 IO2 15 - 29 ii9 91 ;
7\-<iy 1 19" + 12 t. 14312 ; || ^7CK~i3 ItfflCet-*-* ii6 16 - 16 ; Abraham IO5 6 - 42
Gn/26 24 (J); Moses Ps. lo s 2 *" ; David iS 1 36 1 78 89 4 - 21 -^ 132^ 14410.
(3) in special sense, Levitical singers, mm ^r; H3 1 I34 1 I35 1 . (4) Israel
as a people l^6 - 2 , as Is. 4i 8 - 9 44 21 49 3 . (5) addressing God in prayer, some
times (4), sometimes (2), and sometimes simply honorary address iq 12 -U
27 9 3i 17 3S 27 69 18 log 28 I43 2 . inn] Niph. ptc. of J inr, f Niph. be instructed,
warned: elsw. Ez. 3 21 33 4 - 5 - 6 - 6 EC. 4 18 I2 12 . % app] n.[m.] consequence.
(i) adv. ace., in consequence of 4O 16 = 7O 4 ; (2) reward, gain iql * Pr. 22 4 ;
(3) end Ps. H9 83 - 112 . 13. n^rf] a.X., doubtless error for iWvr, sins of
error, inadvertence, f nnr, n.f., <frror, characteristic of P. Lv. 4 2 + 16 t. (P) ;
elsw. EC. 5 5 io 5 . \ jju ; , vb. Qal err, from Law Ps. H9 67 . \ HJU : , vb. Qal err,
from Law H9 21 - 118 . Hiph. let err, horn Law H9 10 . r ai ~^] exclamation,
PSALM XIX. 171;
implying negative answer (v. 4 7 ). nnnD:?:] Niph. ptc. pi. with p, from ino
here of secret, hidden sins, but hide oneself 5$ 13 Sg 47 ; be hid\? 38 10 ^j3j]
Pi. imv. sf. of Jnpj. Pi. (i) ^/^ innocent, or a^iV here and Jb. 9 28 io 14 ,
both c. fc; Dr. renders absolve, @ Kaddptcrov, 3 munda ; elsw. (2) /iaz/ -
punished, by God Ex. 34 7 = Na. 14" (J) = Na. I 3 ; c. ace. Ex. 20" = Dt. 5 11
Je. 30 11 = 46 28 . Niph. be clean, free from guilt, innocent, >n^j v. 14 , only
here ^; cf. Nu. 5 31 (P) Je. 2 85 ; < Ka6apiffd^<rofMi t 3 mundabor. 14. DJ]
begins second couplet, dealing with grosser sins, used as \ introducing the
climax here and in 258 4i 10 84 4 - 7 85" Ii8 n II9 23 - 24 13910.12 (v. v.).
Q1| 7-] pl- f t 1! a dj. proud, presumptuous, here of men, Ew., Ols., Hup., Che.,
RV., BDB., Ba., Du., but De., Dr., AV. of sins ; elsw. in ^ of men 86 14
JI9 2i + 5t. < -^.p] Qal imv. of % r\ter\, vb. Qal, restrain, hold back, HDD 78 50 .
o -iWs^N] Qal juss. of Sirn (v. 8 7 ), involving personification of D^r. just as
in Gn. 4 7 , where PIN tan is personified as wild beast with same vb. and same
construction, ix, implying a condition (v. 2 5 ). on^x] Qal impf. I sg., fully
written, orx; Den intrans. Ges. ^ W (v. 9 7 ). " OM j] Niph. pf. of npj, free
from, innocent of, Dr. absolved (v. v. 13 ). ai JJE s] much transgression
(iniquity), so 31 in I9 11 - 12 25 11 U9 162 . jriste (v.5 n }> 15. pinS] the sacri
ficial term for acceptance by Yahweh of sacrifices Lv. I 3 -f ; cf. Ho. I4 3
Ps. I4i 2 . l^o nDx] words of my mouth: elsw. 54 4 78 1 I38 4 Dt. 32!+.
f ^jn] cstr. of f fi^n, n.m., meditation, or musing, of prayer, so here; cf. La, 3 62
(in bad sense of plotting); elsw. Pss. 9 17 92 4 (dub., v. Intr. 34); cf. nri
49 4 . aS] n.m., inner part, midst: f I. seldom of things, D^ aSa 46 3 .
0>N a|?a, m /^<f mt&/ </ /^<r enemies of Ps. 45 6 . II. Of men: J (i) (a) &
inner man in contrast with the outer 55 22 64 7 84 3 IO2 5 , as within the breast,
aSa 37 15 H9 11 2 S. i8 14 , cf. Ps. 4O 11 ; (b} the inner man, indef. soul, compre
hending mind, affections, and will, 33 15 , with occas. emphasis of one or the
other by means of certain vbs., f^ Saa 9 2 U9 2 - 10 - M - 58 - 69 - 145 138! I K. 8 28
= 2 Ch. 6 14 Pr. 3 5 Je. 3 10 24 7 ; secrets of the heart Ps. 44 22 . J (2) specif,
reference to mind : (a) knowledge, c. nsn 66 18 EC. I 16 ; (b} thinking, reflexion,
Pss. 33 11 49 4 83 6 I40 3 , so here, cf. 452 ; f ^ r\v 62 11 Pr. 22 17 24 32 , c. 7 Ps. 48"
Ex. 7 2:} JE, i S. 4 20 Pr. 27 Je. 3i 21 , and c. VN Jb. 7"; (c} memory?**. $i
37 31 ; (^/) spec, refer, to inclinations, resolutions, determinations of the "will:
t ^ pan j*//A* mind on io 17 78 8 2 Ch. I2 14 Jb. n 13 ; f 3 1 ? paj Ps. 57 8 - 8 (= io8 2 )
78 37 II2 7 ; other phrs. 44 19 IO5 25 ii2 8 ng^-^ 2 i4i 4 . For other uses of aS
v. 4* icP 12 s . TP.0 1 ?] goes with last line. has 5id Travr6s = Ten or oS iy 1 ?,
which is required by measure, soDu.,Ba., Che. ^Kj] my redeemer, cf. Jb. I9 25 .
J SNJ vb. Qal, redeem, act as kinsman : in ^ only redeem with God as subj.,
implying pers. relationship : (a) individuals from death Ps. IO3 4 La. 3 58
Ho. i3 14 , pi SOD Gn. 48 16 (Epoem), & ; DJ Pss. 69 19 72 14 , jSxjT on nan ng 154 ,
SNJI /^5 Jb. i 9 2 5 ; (^) /fr^/, from Egyptian bondage Ex. 6 6 (P?) I5 18 (song)
Pss. 74 2 77 16 7S 35 , a"N I>D io6 10 ; f (*) /^w ^*7* (chiefly Is. 2 - 3 the vb., not
in Is. 1 ), Is. 43! -f 5 t. Is., Mi. 4 10 , n^D Ps. 1072 Je. 31", ^ is ^ Is. 41" + 12 1.
Is., and the people a^iNji Ps. 1072 Is. 35 9 5i 10 62 12 63 4 (?).
1 76 PSALMS
PSALM XX., 2 PARTS 8 3 + RF. 2 s .
Ps 20 is a Litany before a battle, in two parts : (i) During the
offering of sacrifice, the leaders of the choir make a petition for
the king that he may be victorious in the day of trouble (v. 2 ~ 5 ), and
a chorus sums it up with a vow of exultation and praise (v. 6 ) ;
(2) the leaders make a declaration of the certitude of victory,
accomplished by Yahweh s hand rather than by the army (v. 7 " 9 ),
which is enthusiastically reaffirmed by the chorus (v. 10 ).
TN the day of trouble may He answer thee,
May the God of Jacob set thee on high ;
May He send from the sanctuary help 10 ihee,
And from Zion sustain thee ;
May He be mindful of all thy grain offerings,
And accept as fat (all) thy whole burnt offering(s) ;
May He give thee according to thy mind,
And fulfil all thy plan.
We will be jubilant in thy victory \
And in the name of our God will we (rejoice ).
MOW (the hand of Yahweh is made known) ;
Yahweh hath given His anointed victory.
He answereth him from His sacred heavens,
By the mighty deeds of victory of His right hand.
These by chariots and by horses ;
But by Yahweh our God are we strong.
They, on their part, bow down and they fall ;
We, on our part, stand and are established.
Yahweh hath given victory to the king ;
He answereth us in the day we invoke Him.
Ps. 20 was in T3, then in H and -E3& (y. Intr. 27, 31, 33). It is a prayer
for a king going forth to battle ; implying the existence of the Hebrew
monarchy v. 7 . It is a prayer at a sacrifice in the temple, with whole burnt
offerings and accompanying grain offerings, and the use of ritual language v. 4 .
The use of n 1 ? v. 5 indicates, in pree x. literature, the period prior to Je. The use
of chariots and horses by the enemy v. 8 might refer to the Syrians, Assyrians,
or Egyptians, and therefore gives no evidence of date. Theodore of Mop-
suestia, and many since his time, have thought of Hezekiah; but the history
of Hezekiah gives us no such situation as that described in the Ps. The
victory of Jehoshaphat in the neighbourhood of Jerusalem, cf. 2 Ch. 20, gives
us a most appropriate historical situation; and the promise of victory, given
by the prophet, gives an appropriate explanation of the change from petition
to certitude in the two parts of the Ps.
PSALM XX. 177
Pt. 1. is composed of five couplets, sung by the choir. Lead
ing voices make the petition for the king, in eight trimeter
lines, arranged in four synonymous couplets, all rhyming in Ka,
which in English must be expressed sometimes by the personal
pronoun thee, sometimes by the possessive thy. The reference to
the king is not evident in this petition, but comes out clearly in
the chorus v. 10 . Although we cannot suppose that the Levitical
choruses were organised at so early a date, in accordance with
the usage projected by the chronicler back even into the time of
David, we may yet suppose that, with the institution of temple
worship, some kind of an official choir was also instituted among
the priests in Jerusalem, as in the ancient temples of other reli
gions. 2. In the day of trouble }, implying a serious situation.
The nation was in straits and in peril, and victory doubtful so far
as their own ability to repel the invaders was concerned ; their
only hope was in divine assistance. The God of Jacob~\. The
reference to the God of the ancestor of the nation, often used in
such pleas, enforces the petition, especially as the name of their
national and ancestral God was the pledge and security for their
national existence and perpetuity. The honour of their God was
necessarily involved in the honour of His people, according to the
conception of the ancient Biblical writers. set thee on high~\, in
the exaltation of victory. 3. From the sanctuary \ from Zion~\,
the source of divine assistance, according to the conception that it
was God s place of residence among His people, the place of His
theophanic presence, and therefore not only the place of prayer
and sacrifice, but also the place from which His people may
expect help in answer to prayer. 4. all thy grain offerings ],
specific offerings of some kind of grain, which usually, especially
in public sacrifices, accompanied all kinds of sacrifices of animals ;
the kind of grain offering differing, whether the simple grain, or
roasted in the ear, or ground into meal for wafers or cakes or
loaves, all depending upon the kind of sacrifice as discriminated
in a later priestly legislation, not probably applicable at this early
date. all thy whole burnt offerings}, special kinds of sacrifice
of animals which differed from all other sacrifices of animals in
that the entire victim, or rather all the parts that were in their
nature clean, or that could be cleansed by washing, were entirely
N
178 PSALMS
consumed on the altar and went up in the flame to God. TLis
ancient form of sacrifice of animals, with its associated sacrifice of
grain, was appropriate for the expression of worship, in the form
of prayer. The nation were assembled, led by priests and choirs
of singers, to participate in the sacrifice and prayer for the vic
tory of their king and army. May He be mindful }. There is
little reason to doubt that this is a sacrificial term as truly as the
|| accept as fat~\, for it was characteristic of the grain offerings
that they were offered Azkarah, to bring the offerer to the remem
brance of Yahweh. For that service in the later ritual various
Psalms were assigned (38 1 yo 1 , v. Intr. 39). There is no good
reason why we should not think that this conception of the
grain offering was ancient. Such a conception does not by any
means involve the numerous distinctions of the later priestly legis
lation. So also the phrase, " accept as fat," is a sacrificial term,
which indicates the essential thing in the sacrifice of animals,
already recognised in the primitive story of Cain and Abel, Gn. 4*,
that fat ones should be selected in order to find acceptance with
God, implying that sacrifices, without such selection, would be
regarded as niggardly and unacceptable. To accept or recognise
the whole burnt offerings of animals as fat is, therefore, saying, in
ritual terms, that they are entirely acceptable to God. 5. Accord
ing to thy mind \\ all thy plan}, the plan devised already in the
mind of the king for conducting the campaign or making the
battle. 6. The chorus now sings as it were a refrain, summing
up the contents of the petition in a vow of jubilation and praise.
That the chorus speaks is evident from the introduction of the
first person plural, now for the first time, into the Psalm ; as well
as by the change of tone. in thy victory}. The Hebrew word
often means salvation from enemies, and so victory, which alone
is appropriate to the context. The word may, however, be ren
dered " salvation," in general, as Vrss., which was preferred for a
liturgical use of the Ps. will rejoice~}. So some ancient codd. of
( and many modern scholars, which is more natural than the
unusual word of J^, which is due to a copyist s mistake of a single
letter. The word of ^ is used elsewhere Ct. 6 4 - 10 ; but here it
can only be interpreted in a different sense, whether as " set up
our banners," AV., RV., or " wave " them, Kirk, and most. A later
PSALM XX. 179
editor appended a line, " may Yahweh fulfil all thy askings," which
is only a repetition of v. 56 , in the use of an unusual word of late
formation and out of harmony with the thought of the couplet.
It might, however, be more appropriate for later congregational
use to resume the tone of prayer, as indeed the editor aims to do
at the close of the Ps. v. 10 .
Pt. II. 7. The leading voices again sing, not a soloist, as a late
editor supposed, who wrote the first singular in place of the first
plural of the chorus in an introductory statement which is prosaic.
This destroys the symmetry of the couplets of the Ps. It is
doubtless a textual error for the original line, which we have ven
tured to restore by conjecture. Now~], as the result of the peti
tion. The time has come in which certitude takes the place of
anxiety. The hand of Yahweh is made known]. We may think
of certitude born of internal evidence of answer to prayer, or due
to the promises of a prophet intervening between the parts of the
Ps. in accordance with 2 Ch. 2O 14 ~ 17 , or to some external token of
the acceptance of the sacrifice just offered. This last is most
probable, if the restoration of the line given above is correct.
The hand of Yahweh is displayed in behalf of His people ; cf. for
the use of the hand Is. 66 14 , of the arm Is. 52, and of both
Ps. 98*. This also makes the tetrastich one of introverted paral
lelism. Yahweh hath given victory^ not that the victory has
actually taken place, but that it has already been given to the
king in answer to the prayers of his people, and will surely take
place. His anointed], as anointed, installed on his throne by
Yahweh, in accordance with 2 2 . from His sacred heavens^, the
heavens as the sacred place in which God resides, and from which
He gives victory to His people, especially in theophanic mani
festations, when He would throw His enemies into a panic, such
as those described in 2 Ch. 20, at the crossing of the Red Sea
Ex. 14-15, at the battle of Bethhoron Jos. io 12 ~ 14 , at the battle of
the Kishon Ju. 5, at the battle of Rephaim 2 S. s 22 25 ; cf. also
Ps. 1 8, Hb. 3, Jb. 3S 23 . This turning toward heaven is not incon
sistent with the previous turning toward the sanctuary as the source
of help, for the conception of theophanic residence in sacred
places on earth did not, from the earliest times of the Hebrew
religion, lead them away from the thought that the real residence
1 8O PSALMS
of Yahweh was in heaven. mighty deeds }, by acts of God Him
self putting forth His might. of victory}, gained by those acts of
might and overwhelming strength. His right hand}, theophanic
and anthropomorphic expressions, frequent, especially in poetic
literature, in connection with the divine deliverance of His people
and judgment upon their enemies, from Ex. i5 6 - 12 onward.
8. These by chariots and by horses}. These were the chief reli
ance of the ancient enemies of Israel in their wars from the
earliest times. Israel, living chiefly in hilly and mountainous
districts, had little use for them. The law of the king (Dt.
i7 1(i ) forbids them, although Solomon and other luxurious mon-
archs made use of them. The sentiment of the prophets was ever
against their use. But by Yahweh our God~\. Yahweh is the
chief, if not the sole, author of victory to His anointed king and
people, cf. 33 16 ~ 1<J . are we strong], suited to the context, so (g
and many critics. J^, followed by " we will remember " PBV.,
AV. ; " we will make mention " RV., does not suit the context. -
9. They on their part }, the enemy, in strong antith. to we on our
part}, the worshipping people of God. bow down and they
fall}, a graphic description of the enemy as the mighty hand of
God lays hold upon them, bending them down to the ground and
prostrating them on the ground ; frequent expressions for humilia
tion of enemies in defeat, v. 7 16 i; 13 iS 40 . stand and are estab
lished^, stand firm, upright and immovable. Each verb is in
direct antith. to its mate in the previous line, to set forth the
exaltation of the victorious king and people. 10. The chorus
now bursts forth in a couplet of enthusiasm, the climax of the Ps.
Yahweh hath given victory}, a renewal of the statement of the
leading voices v. 7a . to the king}, taking the place of " His
anointed," in accordance with the context. A later editor,
whether because of dittog. of a copyist, changing a perfect into
a cohortative imperative, or by intentional alteration to make the
close of the Ps. more appropriate for public worship, as in v. 66 ,
changes the certitude as to the victory, which pervades and domi
nates the entire second half of the Ps. up to this verse, into a
petition for victory, in accordance with the first half of the Ps.
The texts vary in the second line. But ^ is doubtless correct in
the impf. He answereth us, which resumes v. 76 , and asserts the
PSALM XX. l8l
assuring fact that Yahweh habitually answers His people in their
need. in the day we invoke Him }, in the very day, at the very
time, they call upon Him in their distress. The whole Ps. is thus
included between the day of trouble v. 2 and this day of prayer.
2. rir.*"] juss. of n:? (y. j 5 ). mrv] is a gl. making line too long.
rnx ai-a] in the day of trouble, \ rnx n.f. strait, distress: sg. 22 12 78 49 n6 3
i38 7 I42 3 , pi. 25 17 7 1 2, mx ^DD 54, nnx SJD 25 22 34 7 - 18 , mxs 143", DV
^ 2 50 i5 77 3 86 7 Gn. 358 (E), x n>- Ps. 37 39 Is. 332, n>p Ps. 8i 8 , cf. 3i 8 462
9i 15 I2O 1 , also 9 10 lo 1 (?). ^3/?fc ?] Pi- J uss - f t 2 & & e high) inaccessible, in
\f/ only, Niph. : (i) be exalted in glory I48 13 , cf. Is. I2 4 ; (2) be inaccessible,
of divine knowledge 139, Pi. make inaccessible to an enemy, unassailable, c.
ace. 2o 2 69 30 9i 14 , c. p 59 2 IO7 41 . cr] <z0 of God (v. 5 12 ), is a gl., as
Hare, making line too long, so v. 8 from a late point of view. f 3 PJ? > TI^N]
2 S. 23! Ps. ^02 46 8 - 12 (59 14 <) 75 10 7 6 7 8i 2 - 5 84 9 94 7 Is. 2 3 = Mi. 4 2 , cf.
api?> ni^N Ps. ii4 7 , ^p;? 1 *?N H6 5 , 3py> "V2N I32 2 - 5 Gn. 49 24 Is. 49- 6o 16 .
3. ^J"] obj. *t.help to thee. J "\tv n.m. : (i) ^<?#, succour, from "> ^o 3
I2I 1 - 2 124 s , cf. Sg 20 (?); (2) concrete, one who helps, espec. Dt. 33 7 , with
pa Pss. 33 20 ii5 9 - 10 - 11 , i^sr 7O 6 , -vya I46 5 Dt. 33 26 . p-x::] should be written
for measure px p% cf. 24 3 63 3 68 25 . IT- "] J uss - strong sf. v. iS 36 . 4. ^rr 11 ]
Qal impf. juss. continued, IDT (v. 8 5 ). This has doubtless a sacrificial mng.,
corresponding with the term H-OTN, which belongs espec. to the nnjs in P, and
is expressed in the Torn in titles of Pss. 38, 70. TTUD V] the grain offering
accompanying the nS 1 ; , both expressing worship and prayer. The offering
here is a special one for the king, and not a sacrifice which he might make
during his reign. The use of pi. for grain offering and sg. for whole burnt
offering is improbable, the one accompanied the other; rd. either both sg. or
both pi. S 3 is also needed for measure in 2d line. J nnirp n.f.: (i) gift,
present 45 13 Gn. 32" (E) Is. 39 1 + ; (2) tribute Ps. 72 Ju. 3 15 Ho. io 6 -f ;
(3) offering made to God, of any kind, Ps. 96 8 ; (4) grain offering (as || nS iy
and accompanying it) 20^ in common use OT., so also 40" 14 1 2 ; the special
grain offering of P not in ^ unless in I4i 2 . \ n^ y n.f. whole burnt offering
20^ 40 7 50 8 66 13 , rhy nxi 5i 18 - 21 , nby nS>*n 66 15 . Tltf:? ] cohort, (unusual
form in Heb. in 3 pers.) Ges. 48d De. ; but Hare, Hi., Ba. sf. HI or rn. In
this case sf. is a later addition of glossator after the order of the words was
changed. | jch vb. Qal be fat, grow fat, not in ^. Pi. make fat, pzo anoint
23 5 ; of offering rich in fat parts and so acceptable 20**. Gr., Che. rd. njx;v
accept as well pleasing ; AE., Ki. make it denom. JH reduce to ashes. It
may, however, be conflation of two readings, nnri Pi. imv. and ji^"" juss., the
latter alone suited to context. 5. ^npV] long form for usual a s , doubt
less original to this Ps. = according to thy mind. 1^?] counsel, design, pur-
fose (v. /*), here for war, as Is. 36 5 . These eight lines are in syn. parall.
H is in each one and also juss. of vb. This gives assonance, and it is probable
that the lines all began or else closed with words ending in r% most probably
the latter. I pi. now takes the place of 3 sg.; there is prob. a different
1 82 PSALMS
speaker, a chorus. 6. qnpK ^] in thy victory, i.e. the victory given thee (by
">). nyiB" (v. j 3 ). ^3-t}] Qal impf. I pi. of t C^" 1 ] vb. denom. from Sr
standard (not in i/ ) only here in Qal = set up standard, in Niph. Ct. 6 4 - 10 .
Gr., Che., Ehr. rd. S Ji, after B.. b. NA dya\\taff6fj.f0a, which best suits
parall. <J0 B fj.ya\vv0Ti<r6/jLeda, U magnijicabimur, so &. ^"UJ ^// // fo wa^-
/*/ Ecker., Houb., Lowth. Ew., Bi., Du., We. a -?TU (Pi.). Ba. objects
that there is no Heb. usage to justify the construction of Pi. with 3, but Du.
refers to the use of the syn. -^n 44 9 , cf. v. 26 (v. i8 51 ). f mn^Ntf!:] askings,
form, elsw. 37*, late. The whole clause is a mere repetition of vA 7. nr>y]
= now, temporal (v. 2 10 }. This part of Ps. was sung later than the first part,
after the sacrifice. ?>*? ] I know, present emph. (v. j 6 ). >JN should be
added to complete the measure. I pers. sg. for I pers. pi. is striking here.
Does it indicate a soloist, or should we read UJ?T? This is certainly prosaic
and not at all suited in the parall. of poetry. The original was prob.
njn> mm T, cf. Is. I2 5 ny-pc, 66 14 " m njnu. mm was, as often in ancient
codd., abbreviated to "; this by haplog. fell out before n> m. m still later
fell out for a similar reason, ry-p Pu. ptc. f. without r, as often in Pi. and
Pu., was wrongly interpreted as pf. Qal I sg. ^ was inserted as often.
pirn] Hiph. pf. sure anticipation, assured future (v. j s ). "irvirs] His
anointed one = king (v. ^ 2 ). im/"] impf. freq. (v. v. 2 ). icnp ^ictf?] phr.
a.\. || Bhj3B v. 8 ; more suited to the giving of victory on battlefield, as the
sanctuary was more suited to the offering of sacrifices. fin-ian] acts of
might, pi. of J n-\oj n.f. in ^ only: (i) strength, might, of horse I47 10 , body
of man ox) 10 ; (2) * might, of God 2i w 548 65 66 7 7i 18 8o 3 89" io6 8 I45 11 , pi.
mighty deeds 20? 7i 16 io6 2 145*- 12 I5O 2 Is. 63 15 . 8. nW, n^Ni] in antith.
urnx. But there is too much emphasis for the measure. The second nSx
and unjN are glosses of intensification. mrn] Hiph. impf. I pi. mention,
c. ace. 7 1 16 77 1 2 87*, here only with p. (5 has nya\vi>dti<r6/jieda., as in v. 66 =
S-uj, so ,&, Aug., Cassiodorus, Psalt. Rom., Lowth. Now., Ba., Du., Oort,
Che. rd. -vajj we are strong. All other Vrss. agree with |$, even (S N c - a ,
and most Greek fathers. 9. VTOVI ijrr] i coord, with pf., referring to the
defeat of enemy, cf. i8 40 . "^yrw] Hithpol. impf. with 1 consec. t [ 1V ]
only intensive : Pi. surround II9 61 , Pol. restore, relieve, c. ace. pers. I46 9
(antith. ri;), I47 6 (antith. s >9irn), both 6.va\a^dvu (5. Hithpol. be restored
20 9 , and so are established, stand upright, AV., RV., PBV., Dr.; d^pd^erjfjfv
0, uiro/jitvo/j&v S, erecti sumus 3. 10. njr^n] cohort, imv. O save, give
victory, but the pf. without n is more prob., as v. 7 . n of cohort, is dittog.
I? 1 ??] = " n^fc p v. 76 , cf. 2 2 , obj. of vb., as (5, Iff, and most moderns. MT. and
other Vrss. refer "2 to God as king and attach it to WY!\ However, Jerome
(Com.) says that in the Heb. text of his time it was Domine salvum fac
regem. un" 1 ] impf. freq., as v. 76 . <S has -uivi imv., so Hare, Bi., Che., Ba.,
al., which is an assimilation to previous imv. and less prob. The uncertainty
of the interpretation of this text in |^ and the Vrss. is due probably to an
editorial change, making an original statement of the assurance of victory
into a petition more appropriate for later congregational use.
PSALM XXL 183
PSALM XXL, 2 PARTS I2 3 4-RF. 2 3 .
Ps. 21 is a Te Deum for the victory won by the king through
divine help ; composed of two parts, each of twelve trimeters, and
a couplet of refrain ; the former during sacrifice rehearsing the
reasons for thanksgiving (v. 2 ~ 7 ), with a chorus asserting the king s
trust in Yahweh (v. 8 ) ; the latter after sacrifice, expressing certitude
of future victories of the king (v. 9 " 13 ) with a fresh chorus of praise
(v.>
YAHWEH, in Thy strength the king is glad,
And in Thy victory he greatly rejoiceth ;
Thou hast given him his heart s desire,
And the request of his lips Thou hast not withheld ;
For Thou earnest to meet him with blessings of good things ;
Thou settest on his head a crown of fine gold.
Life he asked Thee, Thou gavest it him,
Length of days forever and ever.
His glory is great in Thy victory;
Honour and majesty Thou layest on him ;
For Thou givest him everlasting blessings ;
Thou makest him joyful in Thy presence with gladness.
Yea, the king is trusting in Yahweh,
And through the kindness of *Elyon he cannot be moved.
Thine hand will find all thine enemies,
Thy right hand find all those hating thee;
Thou wilt put them in a furnace of fire,
In the time (of the setting) of thy face (against them).
Yahweh will swallow them up in His anger,
And the fire (of His rage) will devour them ;
Their offspring thou wilt destroy from the earth,
And their seed from among the sons of men.
Though they have extended evil unto thee,
Thought an evil device, they shall not prevail ;
For thou wilt make them turn their shoulder in flight,
With thy bowstrings thou wilt aim against their faces.
Be Thou exalted, Yahweh, in Thy strength ;
We will sing and we will praise Thy might.
Ps. 21 was in 19, then in JH and $3& (v. Intr. 27, 31, 33). It is a royal
Ps. like the 2oth and its complement : the former a litany before a battle,
the latter a Te Deum after a victory. It was therefore probably composed
for the same occasion. That which was the theme of the petition was after
ward the theme of the thanksgiving. As Ps. 20 it has two parts : one of
thanksgiving made during sacrifice, one of certitude after the sacrifice; each
with its chorus. Some have thought of a Coronation Ps. because of the
1 84 PSALMS
reference to the crowning v 4 . But it is not necessary to think of that corona
tion as connected with the thanksgiving; we may suppose that it was at an
earlier date, as was the request that follows it. It was only natural that the
poet should go back to the coronation, a previous experience of blessing on
the part of the king, as a prelude to the additional blessing of victory now
enjoyed.
Part I. has six couplets, all syn. except v. 5, which is synth.
2. In Thy strength], God s, exerted against the enemy in defeating
them, and for the king, in giving him the victory, in which he
greatly rejoiceth. The second line has been intensified by the in
sertion, by a later editor, of the exclamation " how " which was
not in (, 3, <. 3. His heart s desire \ the request of his lips ],
that specified in 2O 5 , for victory over enemies. 4. For Thou
earnest to meet him~\. This causal clause, with imperfects between
perfects, changes the tense as well as construction, in order to go
back to the inauguration of the king which it vividly describes.
The poet conceives that Yahweh Himself came to that festival
with appropriate gifts. blessings of good things], the general wel
fare of the monarch in property and government. Thou settest
on his head]. Yahweh Himself was the chief actor, though the
ceremonial was performed by His agents, probably the priests.
The king was Yahweh s king, His son, in accordance with the
covenant of David, making David s seed an everlasting dynasty for
His people. a crown of fine gold], the choicest gold for the
royal crown. 5. Life he asked], not because of previous illness
or peril, but length of days], a petition for a long reign, undisturbed
by perils of succession, as expressed in the usual address to kings,
not only in Hebrew, cf. 72 15 i S. io 24 2 S. i6 16 i K. i 25 2 K. n 12
Ne. 2 3 , but also among Egyptians, Babylonians, and other ancient
nations. forever and ever], not in the absolute sense of a never-
ending life, and so realised alone in the Messiah, according to later
conceptions ; but in the ordinary concrete sense of a very long
time. 6. His glory \ honour and majesty], heaping up terms to
represent the exaltation and renown of the king due to Thy victoiy],
recognising that it was Yahweh s gift to the king and that all this
majesty was put upon him by his God. 7. For Thou give st him],
returning to the causal clause of v. 4 , in order to make a more gen
eral reference to the king s entire career ; now in the climax de-
PSALM XXI. 185
parting from the specific reference to the victory. everlasting
blessings}, sums up the blessings of good things of v. 4 , and the life,
forever and ever of v. 5 . in Thy presence"}. The king as the son of
God is conceived as not only enjoying the presence of Yahweh at
his coronation and in the hour of victory ; but also as living in the
presence and favour of Yahweh, and so as ever joyful and with
gladness. 8. The chorus, in a couplet of refrain, asserts that the
king is trusting in Yahweh~\, the reason for all his experience of
divine favour and blessing. It is through the kindness~\ as thus ex
hibited that he has the confidence that he cannot be moved ; he
will be in the future, as in the past, firm and immovable, and not
be shaken by any wars or troubles that may arise in his realm.
*fyon~], the name of God as the most High, the Exalted, is most
appropriate in the mouth of the chorus, in the exaltation of His
victory.
Part II. is an antistr. to the first part. It seems to have been
sung after the sacrifice had been made. It thus resembles the
second part of Ps. 20. On that account it probably expresses
certitude with reference to the future, and the imperfects should
be conceived as futures ; although they might grammatically be
rendered as jussives, expressing wish, as many interpreters would
have them. Where the grammar does not decide, we have to de
pend upon the context and the circumstances of the Ps. This
Str. has the same number of lines as the previous one, although J^
has abridged one of them ; there are also six couplets, all syn. but
v. 10 , which is synth. 9. Thine hand \ Thy right hand . . . find~],
in pursuit in battle, overtaking, laying hold of thine enemies || those
hating thee. 10. Thou wilt put them in a furnace ofjire~\, not as
some, fig. of fiery indignation as expressed by the || in the time of
the setting of thy face~\. This is the angry countenance, in accord
ance with the conception of God s wrath as a consuming fire, Is. 3i 6 ,
and the fiery furnace of the day of judgment, Mai. 3 19 ; but inasmuch
as these passages refer to God s anger, and this Ps. to the kings, the
furnace is probably literal, in accordance with the cruel methods
of war of the early Davidic monarchy, as shown in David s treat
ment of the Ammonites, 2 S. i2 31 . "He put them under saws,
and under harrows of iron, and under axes of iron, and made them
pass through the brick kiln." What David did to the Ammonites
1 86 PSALMS
his successors in the monarchy might be conceived as doing to
other enemies. This interpretation, which is confirmed by v. 11 ,
was softened by a later editor into a simile, whether by mistaking
2 in for D as, or intentionally, we may not be able to deter
mine. V. 10 in the present text and Vrss. is two pentameters. We
cannot regard it as a gloss because the entire conception of the
verse is primitive, and not such as a glossator would insert. The
loss of this verse would reduce the Str. by four lines, and so destroy
the exact proportion of the two parts of the Ps. The difficulty
originated by the condensations of a prosaic copyist, if not by
mistakes of copying. The verb has fallen out of the clause : In
the time (of the setting) of thy face (against them); and the noun
has fallen out of the clause : and the fire (of His rage) will devour
them. The poet emphasizes the angry face of the king by putting
in parall. with it the divine activity : Yahweh will swallow them
up in His anger. 11. Their offspring \\ their seed~\. The cruelty
of ancient warfare, based on the principle of blood vengeance,
which required children to avenge the blood of their parents, and
descendants of a tribe to avenge the blood of their tribe, involved
the apparent necessity of putting to death all male children in war
in order to make such vengeance impossible. The poet simply
shares these ancient conceptions, as expressed in the wars of ex
termination of the Canaanites at the conquest, Jos. 6 21 lo 28 " 39 n 14 ,
and even in Pss. 9 6 I37 9 . 12. Though they have extended unto
thee || thought~], completed action in the future, in a hypothetical
clause. evil || evil device~\, the plan, the purpose, the attitude of
enemies in the future may be evil. Even if they have planned a
campaign of injury, they shall not prevail^ they cannot succeed
any more in the future than they have in the past. They will be
defeated with humiliation. 13. For thou wilt make them turn
their shoulder in flight^. The reason for their flight is given in the
parallel clause which otherwise would be inconsistent with it.
With thy bowstrings^* The bow was one of the chief weapons of
Israel in the royal period, especially of the king, v. 2 S. i 18 - 22 ,
Ps. 45 5 ~ 6 . thou wilt aim against their face s~\. This deadly peril
to the faces of the enemy, as the king and his army advanced
against them, is, in the climax, in antith. to their backs as seen
in retreat. 14. The chorus appropriately concludes the festival
PSALM XXI. 187
by praising the strength \ might of Yahweh, which has given the
king the victory. They are impelled therefore not only to honour
and magnify their king, but also to recognise that honour is due to
Yahweh, and therefore they sing a glad choral : Be thou exalted,
Yahweh.
2. SIJP nn J Kt., *?.. nn Qr. But nn is not translated by <&, J5, 3 ; prob. as
Hare, gl. to strengthen the text: original reading = ix?" 1 ?-!;. 3. nwn]
cstr. of rmn n.f. v. so 17 , in \fr usually of physical appetite; but thing desired
in bad sense J% 2 , here in good sense. ^a 1 ?] ( has rijs ^ux^s avroO = v^oj
more suitable to usage (v. 4 8 io 3 ). nnnj] fully written for pru so v. 6 . i 1 ? is
poss. a gl.; no more needed here than in v. 36 , but cf. v 5a ; if original must
have Makkeph ^~nnx triuns] n.f. cstr. reqiiest a.X. -y/Bhtf not in Heb ,
but cf. As. er&u. } n^n] vb. Qal withhold; usually sq. p 84 12 , sq. \
4. ucn^n rp] Pi. impf. referring to past between pfs. v. 3 - 5 , come to meet,c. 3
95 2 Dt. 23 5 ; double ace. here. Hare thinks the a has fallen off by haplog.
a fJ rvo*ia] blessings consisting of welfare, prosperity Ps. 4 7 23 6 34 11 39 3 85 13 ,
or better, iW things ic>3 5 IO4 28 lo; 9 v. 3 9 4 7 . rna?] *r0w a.X. ^ for rno
5. D\n] emph. /?), /0g- life. ^DC] a gl., explanation not needed, im-
pares measure ; for an original ^Stf^, 77x170-01x6 (re. f 0^ Tpx] Dt. 3O 20
Jb. I2 12 Pr. 3 2 - 16 La. 5 20 Pss. 21* 2$ Qi 16 936. igi o^p] 0* /o 2i 5 457.18
4 gi5 5 2 10 I04 5 119** 1451.2-21 Ex. I5 18 Mi. 4 5 Dn. 12 s . 0. n-i^n] impf. de
scriptive of past victory, cf. id 8 . 7. -inn^n" 1 ;;] cf. v. 46 here c. double ace.
in sense of give to; c. h pers. 9 21 . "ij? 1 ? n^ana] blessings forever || aia nia^a,
therefore blessings given to the king and not " most blessed forever " AV.,
RV., taking ma-\a as abst. pi. intensive. The usual sense of n^ (8 7 ) with
double ace. is, however, to make a thing over into another i8 12 2i 18 84 7 88 9
no 1 ; and c. ace. + a 2i 10 83 12 - 14 . -ininn] Pi. impf. 3 f., c. sf. 3 sg. of f n-n
vb. Qal rejoice Ex. i8 9 (E) Jb. 3 6 (dub.) Pi. make joyful a.X. here.
9. N)pn] Qal impf. 3 f. of N*D come or light upon (often unexpectedly) ; so
here c. S; befall, c. ace. n6 3 II9 143 , cf. 89 21 . Return to 2d pers., referred to
Yahweh by some, to king by others, the latter better. The repetition of NXD
in this sense is rather tautological. Du. would change to Kiar. @ has Sa
before Tpifr, this prob. the correct text. 10. tonurn] Qal impf. 2 m., c. sf.
archaic 3 pi. as v. 13 . tfs Tuna] a.X. as an oven of fire, ^ improb. rd. a.
vun furnace, a.X. i//; but not uncommon elsw. r\i)Q njj?] at the time of
thy presence, i.e. in anger, from context, cf. La. 4 16 . The line is defective.
Insert nn as Lv. 2O 3 - G 26 17 Ez. 148, o^o pj of angry looks, nini is attached
to previous words to complete the line against $% by Ba, but Vrss. and most
scholars attach it to subsequent words. rx o^asrn ny^a 1 ^3Na mn^] as it stands
is of a different measure, also 3d pers. appears for 2d pers. of preceding and
following context. It interrupts either as gl., so Ba., Be., or as another voice,
as above v. 8 . Two lines are needed here to make the second half of Ps. equal
with the first half. We have only five words in the text where we need
1 88 PSALMS
six. The second 1. might easily be restored by inserting ima> as Ez. 21 36
22*1 gl9.
may I
JiT^a] vb. Qal swallow up, engulf; subj. } -\N io6 17 as Ex. I5 12 Nu. I6 80 ,
etc.; of devastation of enemy Ps. I24 3 Ho. 8 7 Je. 51*; of calamity Ps. 69 16 .
Pi. wallow up, engulf 2i 10 55 10 subj. ", 35 >26 subj. enemies. liithp. be
wallowed up, their wisdom Ps. icy 27 . 11. T ( p.2] archaic sf. 3 pi. of ^9
n.m. fruit. 12. njn -i^] antith. to ^Dnnoj : stretch out, extend hand, so ex
tend unto in the hand, cf. -ion Gn. 39 21 ( J), oiSsr Is. 66 1 2 . J n;n n.f. : ( i ) ;//,
misery, distress 34^ Ql 10 lo; 26 - 89 ; n;n B" 2y 6 4i 2 Je. 17". is ^2. r ^ ^^
Pss. 34 20 40 13 71* 88 4 I4i 6 (cf. Dt. 32 23 ); "\ n? Ps. 37 19 Je. 2 27 + 31. Am. 5 13
Mi. 2 3 EC. 9 12 ; n>-\ run Ps. ox> 15 , cf. Je. 44 17 . (2) ^;7, injury, wrong Pss. ^/ ; -
2 8 3 3S 26 52^ I09 5 , -- nf; c. ^ 158+. Obj. vbs. f asn 35* 418 140^ On. so 20 (E)
Je. 36 3 48 12 Mi. 2*; rpa Ps. 7i 18 - 24 , cf. i S. 24 10 25 l26 i K. 2O 7 ; wi-i Ps. 38 13 ; r*n
4 o 16 = 70 3 ; f=s^ 35 w 3 $2i Gn. 44* (J) Je. i8 2) 51^. (3) Evil in ethical
sense: -a n^^ 5O 19 of speech, 94 23 IO7 34 . ^ <1 ~ t> ?] relative clause, which
they cannot or could not, e.g. miryS; ^ (t/. I3 5 ). 13. Dyy 1 CP > 8 n s r] vb.
with double ace. 7 . Ges. 117 ", Dr.Sissobs.. x^e shoulder here for &*<:, cf.
17> njo Jos. 7 1 - Je. 48 :}9 (Hiph.); w pj Ps. 18"; car njcn i S. io 9 . i.^c]
n. bowstring, a.\. in this sense; elsw. tent cords, but not in ^, cf. "n> II 2 .
PSALM XXII., 5 STR. io 3 .
Ps. 22 is the lamentation of a great sufferer in peril of deadly
enemies. In five strophes, the situation is vividly described :
(1) He is forsaken by God in his extremity (v. 2 - 3 ), notwith
standing the fathers had ever been delivered by Him (v. 4 ^).
(2) He is despised by the nations, as a mere worm, and mocked
for his trust in God (v. 7 ~ 9 ), who has cared for him hitherto
since his birth (v. 1(M1 ). (3) He is abandoned to bulls and lions
(v. 12 " 14 ), and is wasting away body and soul in agony (v. 15 ).
(4) He is about to die by the cruelty of dogs (v. 16 " 17 ), who are
greedily gazing on him, anxious for their prey (v. 18 ~ 19 ). (5) His
life is abandoned to all these enemies, and in despair he prays
for deliverance (v. 20 " 22 ), with the vow to praise Yahweh in the
congregation of the temple (v. 2326 ). A later editor makes the
deliverance more distinct by stating it as a fact (v. 24 " 25 27 ). A
still later editor gives the deliverance a world-wide significance,
with a meaning to subsequent generations (
i J SALM XXiL 189
]y[Y El, why dost Thou forsake me?
Far from my salvation is my roaring.
I cry in the daytime, but Thou answerest not;
And in the night, there is no respite for me.
But, O Thou (Yahweh), Holy One,
Enthroned upon the praises of Israel;
In Thee our fathers trusted,
(In Thee} they trusted, and Thou didst deliver them,
Unto Thee they cried and they escaped,
In Thee they trusted and were not ashamed.
"DUT I am a worm, and no man,
A reproach of mankind, and despised of peoples.
All seeing me deride me;
They let out (words), they shake their head,
(Saying) " Roll on Yahweh, let Him deliver him ;
Let Him rescue him, seeing that He delights in him."
But, O Thou who drewest me forth from the belly,
(My trust) upon the breast of my mother;
Upon Thee was I cast from the womb.
From the belly of my mother Thou art my El,
JE not far from me, for there is distress ;
Be near, for there is no helper.
Many bulls encompass me,
Mighty ones of Bashan encircle me.
They open wide upon me their mouth,
As a lion rending and roaring.
As water I am poured out ;
Yea, all my bones are parted ;
My heart is become like wax.
It is melted in the midst of mine inwards.
TVTY strength is dried up like a potsherd.
And my tongue is made to cleave to my jaws;
And in the dust of death (they) lay me.
(Many) dogs encompass me,
An assembly of maltreaters enclose me ;
They dig into my hands and my feet.
I count all my bones;
While they look, they stare upon me.
They divide my garments among them,
And on my clothing they cast lots.
III.
(~)H Thou, put not afar off my (hind) ;
Yahweh, O haste to my help;
O deliver from the sword my life,
From the power of the dog mine only one.
790 PSALMS
From the mouth of the lion save me,
From the horns of the yore ox, mine afflicted one.
Then will I declare Thy name to my brethren ;
In the midst of the congregation will I praise Thee.
From Thee will be my praise in the great congregation ;
My vows will I pay in Thy presence.
Ps. 22 was in 13; then in fE and IB& (v. Intr. 27, 31, 33). The latter
designated the melody to which it was to be sung -\ntrn rVvs (v. Intr. 34) :
a hind in the dawn (leaps}. This is referred by some Rabbins to the dawn
itself as a hind leaping in fresh vigour; by others to the hind hunted in the
early morning (v. De., Psalmen * s. 225). The former would be a joyous
melody not suited to the Ps.; the latter is most suitable, especially if there be
a connection between the hind in the title and the n^N v. 20 . The Ps. is
composed of five trimeter decastichs, each of two sections, hexastich and
tetrastich v. 2 6 7 - n 11M5 16 ~ 19 a - 23 - **. These are arranged in three parts, each
characterised by the use of pm v. 2 - ^ 2. The first two parts consist of Str.
and Antistr., the third of a single Str. It is possible that the third also had an
antistr. whose place has been taken up by the later additions to the Ps. The
Ps. is a simple, graphic, and powerful description of a sufferer, trusting in God,
though apparently forsaken by Him and left in the hands of cruel enemies,
who have already brought him to the point of death. He yet continues his
plaintive cry for deliverance, and concludes with a vow of thanksgiving in the
congregation assembled in temple worship. The description is too varied for
any individual experience. It heaps up similes and situations which are not
always consistent, and which cannot be attached to any real historical event,
either of a heroic sufferer, or of the pious part of the community, or of the
nation itself. It is indeed an ideal situation such as that described in Lam.
with reference to Jerusalem, and that of Is. 2 with reference to Mother Zion
and the servant of Yahweh. In these writings many different situations are
described in which individuals might be conceived as suffering, and are com
bined with national experiences, and the whole made into a mosaic of afflic
tion to represent the woes of a pious community, abandoned by God to their
cruel foes. The ideal of the Ps. is so nearly related to the suffering servant
of Is. 2 that there must be dependence of the one upon the other: Bnp v. 4 ,
cf. Is. 40 26 ; nySin v. 7 , cf. Is. 41"; oy i?3 v. 7 , cf. Is. 49 7 53 3 ; t^s N 1 ?! v. 7 , cf.
Is. 52 14 ; O-IN ncnn v. 7 , cf. Is. 5i 7 . But the poet is also independent; for his use
of animals, lions, bulls, dogs, for enemies, and probably also of the hind for
himself is characteristic, and while not without example in Pss., is yet beyond
anything else in the OT. The authors cannot be the same. The poets use,
however, the same trimeter measure, and in the main the same ideals; and
the historical situation which occasioned the poems is similar. If the suffer
ing servant of Is. 2 is exilic, that of the Ps. is post-exilic, for, (i) the reference
to the fathers v. 5 is in the style of post-ex, writers, (2) the existence of the
temple is implied in the assembly for worship, v. 23 - M ; the payment of vows,
PSALM XXII. IQI
v. 26 ; and probably also the cherubic throne idealised in the niSnn of Israel,
v. 4 , which in itself seems to imply the temple hymns. But we cannot go too
far from the exile because, (i) Ps. yi 5 " 6 cites from v. 10 - 11 . (2) The use of PIN
v. 23 for the brethren of the Sip, cf. I33 1 , Pr, 6 19 , implies a time when the people
were compacted by persecution into a brotherhood. (3) The kingdom or
nation no longer exists. The persecutors are foreign nations, a^jno my v. 17 ,
an organised body, over against the *?np of the people of God. They are
compared to bulls v. 13 - 22 f lions v. 14 - 22 , and yet also to dogs v. 17 - 21 ; thus im
plying a number of enemies, and enemies of different characteristics. This
is the situation of the infant community of the restoration, when they were
exposed to the cruel and treacherous attacks of the minor nations as described
in many Pss. of the period (v. Pss. 9-10 and Ne.). There is, in the fifth Str.,
the same kind of a distinction between the poet and the sufferer that we find
also in Is. 53. This is due to the fact that the poet is not speaking altogether
for himself, but for the pious community as the servant of God. And so he
speaks of my hind || mine only one || mine afflicted one, as of my help, my life,
and me, v. 2(V22 . The sufferer is thus the ideal community, and the sufferings
are idealised in a mosaic of varied experiences. The Ps. received additions
in order to give it a wider outlook: (i) the fact that the sufferer was heard
and answered, and that the entire seed of Jacob united in the praise of Yah-
weh in sacrificial meals, is stated in v. 24 - 25 - 27 . In this section v. 27 in its use of
&uy, at the sacrificial meals at the temple, particularly in public praise, and
the use of the phrase CuinS TP for MS>QJ Tin, Is. 55^, implies a later period
of composition. The vbs. in v. 27 have been changed from original imvs., as
v. 24 , into 3 pi. in accordance with the subsequent pentameter. This was
made easier by the separation of v. 27 from v. 24 - 25 by v. 26 . (2) The world-wide
significance of this deliverance is brought out in a pentameter heptastich.
This addition was probably earlier than the other, and is similar to the com
bination of the trimeter and pentameter poems in Is. 2 (v. Br. MP339 ). This
heptastich also has features of resemblance to the last parts of Is. 3 , especially
in the conversion of the nations and their participation in the worship of
Yahweh in sacrificial meals in Jerusalem, v. 28 " 30 , cf. Is. 66 19 - 23 . The concep
tion of Yahweh as the universal king, v. 29 , is in accordance with that of the
royal group of Pss. 93, 95-100. For wo* in, nSu ay, v . 31 - 32 ; cf. fi-inx nn,
N-OJ a", IO2 19 . All this indicates a period in which the minor persecuting
nations have passed out of view, and the greater and more distant nations,
who are not persecutors, but friendly, have come into the range of thought
as hopeful converts to the God of Israel. This addition gave the earlier Ps.
a wider outlook and made the deliverance of the sufferer of world-wide im
portance. The Ps. has been regarded by the Church from the most ancient
times as the great Passion Ps., and it is the proper Ps. for Good Friday. This
was due: (i) to the use of v. 2 by Jesus Himself when dying on the cross,
Mt. 2y 46 Mk. 1 5 s4 ; and the remarkable resemblance in the situation of Jesus
at that time to the situation described in the Ps.; (2) the casting lots for His
garments, v. 19 , Mk. I5 24 Jn. I9 23 - 24 ; (3) the parching thirst, v. 10 , Jn.
1 92 PSALMS
(4) the agony of the stretched bones on the cross, v. 16 , and the digging into
the hands and feet by the nailing to the cross, v. 17 ; (5) the cruel gazing on
His sufferings, v. 18 , Mt. 2j 3 ^- 44 , (6) the mocking of His enemies in the words of
the Ps., v. 9 , cf. Mt. 2T 43 Lk. 23^. It seems to the Christian that the psalmist
indeed gives a more vivid description of the sufferings of Christ on the cross
than the authors of the Gospels. Has the psalmist s description of the suffer
ing servant of Yahweh an accidental coincidence with the sufferings of Christ,
or is the coincidence due to prophetic anticipation ? We cannot think of
direct prophecy. The reference to a historical situation is unmistakable. But
inasmuch as the poet, like the author of the conception of the suffering servant
of Is.- , idealises the sufferings of Israel, and gives his sufferer a mediatorial
relation to the nations, and does this in order to hold up to the pious a com
forting conception of a divine purpose in their sufferings, we may suppose
that this ideal was designed to prepare the minds of the people of God for
the ultimate realisation of that purpose of redemption in a sufferer who first
summed up in his historical experiences this ideal of suffering. In this sense
the Ps. is Messianic (v.
Pt. I., Str. I. is composed of a trimeter tetrastich antith. to a
trimeter hexastich. In the tetrastich, the experience of the suf
ferer is described, as the reverse of the experience of the fathers.
2-3. My -"/], the ancient poetic name of God, intensified by
repetition by a later editor, but at the expense of the measure.
why dost Thou forsake me}, expostulation with God for a situation
which to the sufferer seems inexplicable, cf. Is. 49". EV 8 . con
tinue the question through the next line, so Dr., Kirk. ; but it
makes a difficult construction in Hebrew. The ancient Vrss.
regard the second line as the beginning of the description of
suffering, and this is easier and more natural. It begins a syn.
tristich as the basis of the expostulation. Far from my salva
tion }. There is an awful gap and appalling distance between the
agony and the salvation from it. It is this long distance in time,
this prolonged postponement of salvation, which the psalmist can
not understand. is my roaring}, the loud continued outcry of
intense suffering, lengthened by a prosaic copyist at the expense
of the measure, and weakened into " words of my roaring." || I cry
in the daytime, which passes over into, and in the night, all day
and all night long. A later editor inserted " O my God," to
emphasize the appeal to God, but at the expense of the measure.
Thou a?iswerest not~\. God is silent in this long interval.
PSALM XXII. 193
there is no respite for me }. His agony continues without inter
ruption, his cry lor help has no pause. 4-6. The expostulation is
strengthened by a reference to the past experience of the fathers
which was so different ; an appeal to Yahweh in a syn. couplet,
and a statement of the experience of the fathers in a syn. tetra
stich. O Thou (Yahweh), Holy One }, an exclamation, not a state
ment of fact, "Thou art holy," which is tame and unpoetical, and
not in accord with the state of mind of the sufferer. The divine
name "Yahweh" is necessary to the measure; it was omitted by
an unpoetic copyist. The term " Holy One " is characteristic of
Isaiah, and represents God in His majestic aloofness, a concep
tion peculiarly appropriate here ; rather than in accordance with
later ideas, God as the ethically complete and perfect Being.
Enthroned upon the praises of Israel~\, a poetical spiritualisa-
tion of the more physical idea that He was enthroned upon the
cherubim in the Holy of Holies of the temple, cf. Ps. 8o 2 .
Thither the praises of Israel were directed in temple worship:
thither they were conceived as entering, with the clouds of incense
from the altar of incense, which stood in front of this most sacred
place. This incense, whose very idea is to give efficacy to prayer
and praise, sweetens them and makes them acceptable to Yahweh,
goes up and envelopes the cherubic throne so that the throne
of Yahweh is conceived as sustained by them. $&, U, 3 give a
simpler text, " O Thou enthroned in the sanctuary, the praise of
Israel," which is tempting, and followed by Genebr. and R. C.
scholars generally ; but not by modern Protestants, who follow Calv.
in the interpretation given above. Aug., Euthymius, al., interpret
the holy as of holy persons. Horsley follows ( except that he
thinks of the abstract " holiness " instead of holy place. PBV.
" And Thou continuest holy ; O Thou worship of Israel," is an
intermediate rendering, which though advocated by the older
English scholars such as Ham., Jebb, " is based on an untenable
construction of the words," Kirk. In Thee~\, emphatic in posi
tion, repeated in the second line, though omitted in 5^ by a
copyist s mistake at the expense of the measure ; so also in the
fourth line, with the syn. unto Thee], required by its verb in
the third line. our fathers ], the common subject of the verbs
of the four lines, and so emphasized over against their suffering
194 PSALMS
descendants. trusted^, repeated for emphasis in the second and
fourth lines, with the intervening cried, of the third line, so plain
tively expressed, in view of the present situation. The fathers
were not forsaken, as is their son. Thou didst deliver them \
they escaped || they were not ashamed. This is the climax ; the
shame of his present position was in its being so much the reverse
of theirs.
Str. II. is composed of a hexastich, describing his miserable
situation, and a tetrastich of expostulation, based on his own
previous experience. 7. But I am a worm, and no man }, tak
ing up the sense of shame, expressed in the last vb. of the previous
str. He has lost his manhood and is become a miserable worm.
a reproach of mankind }, an object of reproach to mankind in
general. despised of peoples^, the nations by whom he was sur
rounded. Such is also the description of the servant of Yahweh
in Is. 2 : "thou worm Jacob" 41", "whom man despiseth," "de
spised of person," " abhorred of the nation " 49 7 , " the reproach
of men " 5 1 7 , " so disfigured more than man was his appearance
and his form than the sons of men" 52", "despised, and for
saken of men ; a man of sorrows, and acquainted with grief" 53 3
(v. Br.^* 49 - 357 ). 8. All seeing me~\. These same nations, lookir.g
upon the affliction of the people of God, have no compassion, but
deride in word and gesture; they let out (words), so essentially (g,
words that they would not venture to speak to a self-respecting
people able to vindicate themselves ; they do not restrain them
selves, but give full vent to their maliciousness. This seems more
appropriate to the use of the Hebrew term, and more in accord
ance with their words given in v. 9 , than the usual rendering,
" shoot out the lip " EV*., explaining the original as an insulting
gesture, although apparently sustained by similar expressions 35 21
Jb. i6 10 . This interpretation was due to the insertion of the word
" with the lip " in the text, with the same motive, at the expense
cf the measure. But this is difficult to reconcile with the other
uses of the Hebrew word, or with any known gesture of that time.
they shake their head~\. This is the gesture of derision accom
panying their words. The same gesture appears in those who
mocked the crucified Jesus. "And they that passed by railed
on him, wagging their heads, and saying" Mt. 2^. 9. Roll on
PSALM XXII. 195
Yahweh^], so J^ imv. ; "commit thyself" RV. ; "cast thyself"
JPSV. ; which is better than ancient Vrss., which render as pf.,
so " He trusted " PBV., AV. The enemies say this in derision.
The burden, to be rolled off on Yahweh, for Him to bear for His
people, was the agony and reproach. Seeing that He delights in
him]. The people were well known to be trusting in Yahweh,
their God, and as therefore presumably acceptable to Him, and
delighted in by Him, cf. Wisd. 2 16sq> . The derision of suffering
Israel is here, as ever, accompanied with the derision of Yahweh
their God by the hostile nations. 10. But, O Thou], emphatic
repetition of personal address to Yahweh in antithesis to But I
v. 7 ; better than the usual interpretation stating a fact, " Thou art
He." This syn. tetrastich emphasises the previous experience,
that Yahweh had not only taken an active part at the birth and
during the infancy of the nation, but had continued to be their
God without ceasing until the present, cf. Is. 46^. 11. My El~]>
at the close of this Str. and at the beginning of the Ps., incloses
the entire first part within this most comprehensive relation.
Pt. II., Str. III. begins with a description of the external
situation in three couplets, and concludes with the effect upon
the person himself in two couplets. 12. Be not far from me~\,
renewing v. 26 , and renewed in v. 20a || Be near], the negative
transformed into a positive, more probable than the present
text, which makes "near," an adj. predicate of distress, at the
expense of the measure and parallelism. for there is distress
\\for there is no (other) helper], the reason for the plaintive
appeal to God. 13. Many bulls ], intensified in mighty ones of
Bashan\. Bashan was famed for its rich pastures, fat cattle, and
powerful and fierce bulls. The enemies are compared to them,
cf. Am. 4 1 . They encompass \ encircle~\, enclose and shut in on
every side with their horns, cf. v. 22 , so that there is no escape, no
one within that enclosure to help. 14. Leaving the bulls and
reverting to the enemies : they open wide upon me their mouth},
in order to devour, swallow up. This statement is appropriate
not to bulls, but to beasts of prey, and so as a lion rending and
roaring], opening the mouth to roar as well as to devour. Cruel
enemies are frequently compared to lions, see v. 22 7 3 io 9 i7 12 .
15. As water I am poured out~], so Jos. f, " the hearts of the
1 96 PSALMS
people melted and became as water." all my bones are parted^,
each one distinct in pain, all aching and seeming as if they had
broken apart ; both graphic descriptions of feverish anxiety.
The reference to the heart is renewed and enlarged as the prin
cipal thing. It melts as if it were wax within him, cf. 68 3 .
Str. IV. The antistr. is composed of two tristichs and two
couplets. 16. The agony of the previous tetrastich is continued,
the result of the feverish anxiety is still further described. My
strength is dried up], is sapped; the blood is dried up and the
body is become brittle and breakable, like a potsherd, a piece of
pottery. My tongue is made to cleave to my jaws ]. By intense
thirst, the tongue adheres to the roof of the mouth so that he
cannot use it, cf. Jn. ig 28 . In the dust of death"], a phrase
especially appropriate not only to the previous context, the dry,
brittle potsherd, but also because it involves the idea of the for
mation of the original man out of dust, as a potter makes his
pottery, Gn. 2 7 , and also the conception of death as a return of
the body to the dust, Gn. 3 19 . This is probably the reason why
the 2 pers. sg. is given in J^, " Thou layest me," referring to God
as the primary agent, instead of the simpler and more natural 3 pi.
referring to the enemies, cf. v. 13 . they lay me~\. The enemies
have been active against the sufferer, while his God, through it
all, has remained afar off. 17. (Many) dogs ], so (, F, PBV.
|| " many bulls " v. 13 more suited to parallel. " For dogs," %
AV., RV. The enemies are now compared to the more ignoble
animals. Dogs in the OT. are the fierce prowlers of the night
and scavengers of the streets, v. 2 K. y*^ 6 Pss. S9 7 15 68- 4 Je. i$*.
They come in a pack, and so are called an assembly of mal-
treaters"], cf. 86 14 , greedy to seize, maul, and in every way maltreat
their victim. They dig into ], the dogs with their teeth. my
hands and my feet"]. The extremities are first gnawed by the dogs.
This is the translation best sustained by the Vrss. and the context.
EV 8 . " pierce " is not justified by the Hebrew word, and was due
to a desire for a specific reference to the crucifixion. ^ " as a
lion," used a word for lion not found elsewhere in <// for the usual
word given above v. 14 , and not suited to the previous mention of
dogs, or of hands and feet. The sufferer here v. 1Gc is lying in the
dust in extreme peril of death, and his enemies have already
PSALM XXII. 197
begun to devour him. 18. I count all my bones ], renewing v. 15i .
Each one stands out with its own special ache. While they look
|| they stare~\, a circumstantial clause. While the enemies are
looking with intense eagerness, staring greedily upon him, he is
aching all over from head to foot, in all his framework of bones.
The usual rendering, as an independent and emphatic clause,
makes two lines in this verse, in no proper relation of parallelism,
and justifies in a measure the proposal of some moderns to trans
fer v. 18a to the beginning of the Str. 19. They divide \\ cast lots ],
returning from the dogs to the enemies they represent, as above
v. 16c . They have stripped him of garments || clothing, and they
divide these as their spoil in the usual way by lots.
Str. V. is composed of a hexastich of petition and a tetrastich
of vows. 20-22. The Str. begins with a plea similar to that of
v. 12 . O Thou, put not far of], as <&, required by the object and
to be preferred to J^ " be not far from." Yahweh has been trans
posed with my hind, because of a misconception of the meaning
of che Hebrew word, which is usually interpreted after (> as " my
help " or " succour," by EV 8 . and most after 3 as " my strength."
But really it is the same word as that in the title translated by
@ as " help," but pointed by J^ as " hind." Indeed the suffix, in
accordance with Hebrew usage, which regards the soul as well as
the body as resting on a common substratum, the person himself,
(v. 42 5 - 7 i3i 2 ) objectifies the soul as the seat of his suffering. It
is first compared to a hind, hunted until its strength fails and it
pants, ready to perish, cf. 42* ; just as in the parallel v. 21a my life,
v. 216 mine only one (cf. 35 17 ), as his unique priceless possession,
and again in v. 226 after (, mine afflicted one. Here also later
copyists, not understanding the original usage, interpret it in MT.
as vb. pf. 2 m. "Thou hast answered me," making a very abrupt
conclusion to the petition, by a single word of divine response,
and making it difficult to explain the phrase from the horns of the
yore ox, which occasions great difference of opinion among inter
preters. In fact the six lines all rhyme in i. Each couplet has
its verb. O haste to my help\, a phrase frequent in Pss. of
lamentation || deliver \\ save. The four kinds of enemies of the
previous Str. appear also in this climax of petition : the sword of
the enemies themselves, the dog, the lion, the yore ox. The latter
198 PSALMS
is an intensification of the bulls of Bashan, and refers to that large,
fierce bull of ancient times which has now become extinct.
23, 26. The petition is sustained by a vow in four lines : / will
declare Thy name}, make it known as a saving name, praise || pay
vows], make votive offerings. The declaration is to be to my
brethren}, those associated in the community of God s people.
See Heb. 2 12 , where these words are put in the mouth of Christ.
the great congregation} assembled for worship in the temple.
in Thy presence}, before the sacred place where Yahweh dwelt, in
the most Holy Place of the temple. The phrase, From Thee} is
probably to be interpreted as the source of the deliverance, and
therefore of the praise for it. This last couplet, which is parallel
to the previous couplet, has been separated by the insertion of a
gloss v. 24 - 25 which changes the reference to God to the 3d pers.,
and so makes awkward changes to and from 26. to 3d pers., and
also destroys the organisation of the Str. The original Ps. comes
to an appropriate close here with a vow of public recognition and
thankoffering in the temple for the deliverance, the prayer for
which has been the theme of the Ps.
24-25. This piece is composed of two syn. trimeter triplets.
It is a call upon the congregation to praise Yahweh because of
His deliverance of the afflicted people. It is a generalisation
of the situation by a later editor.
Ye that fear Yahweh praise Him,
All the seed of Jacob glorify Him,
All the seed of Israel stand in awe of Him ;
For He hath not abhorred to answer the afflicted,
And He hath not hid His face,
But when he cried unto Him He heard.
24. Ye that fear Yahweh}, those that have the religion of
Yahweh and are in the habit of doing reverence to Him. All
the seed of Jacob \\ seed of Israel}, phrases for the people Is. 45 19 25
Je. 3 1 36 * 33 26 . praise \\ glorify \\ stand in awe}, usual phrases
of public worship. 25. For He hath not abhorred}. This strong
and unusual term, in this connection, received a milder variant in
the margin, " He hath not despised," which subsequently came
into the text by conflation and so destroyed the measure. The
uncommon expression is weakened in the following line to the
PSALM XXII.
usual one, hath not hid His face, and the ordinary one, heard.
to answer the afflicted^. This seems to be the best interpretation
of the unpointed text, taking the first word as infin. construct of
the vb. " answer " after (. But J^ points it as abstract noun from
the stem meaning affliction, which gives us the tautological " afflic
tion of the afflicted," AV., RV., 3 modestiam, so Aq. takes it as
another abstract noun, PBV. " low estate," which gives a better
sense, but is not suited to the context.
27. This tristich resembles in form the previous two, v. 24 " 25 , of
which it was originally a continuation ; but it changes from 2d to
3d pi., and in this respect agrees with subsequent context.
The afflicted will eat and be satisfied ;
Those who seek Him will praise Yahweh,
Saying, " Let your heart live forever."
The afflicted }, pi. for the sg. v. 25 ". will eat and be satisfied },
partake of the thankofferings in the temple, as Calv., Ges., De W.,
Hi. ; and not to be understood in a merely spiritual sense, as Ew.,
De., or in the still more general sense of refreshment by divine
blessing Hu., cf. 2$ 5 . Those who seek Him ] are worshippers in
general ; they praise Yahweh. Let your heart live forever].
Owing to the change of person this can only be words of those
who seek Yahweh, addressed to the afflicted ; and therefore con
gratulatory, and wishing perpetual health and prosperity to them,
as an antidote to their previous affliction. The heart stands here
for the man himself, in late usage, confounding 3,b with ttffifl.
28-32. This is a pentameter heptastich, a later addition to the
Ps., composed of a triplet and two couplets.
All the ends of the earth will remember, and they will turn unto Yahweh,
And all the families of the nations will worship before Him;
For unto Yahweh belongs the kingdom, and He rules over the nations.
Have all the fat ones of earth eaten and worshipped,
Then will bow down all about to descend to the dust, and he who doth not keep
himself alive.
A seed will serve Him. It will be told to a generation to come ;
And they will declare His righteousness to a people to be born, that He hath
done (it).
28. All the ends of the earth}, as 2 8 6y 8 72 Is. 45 22 52, to
comprehend the entire earth. all the families oj the nations }, cf.
200 PSALMS
Ps. 96 7 : all the families or clans into which the nations may be
subdivided, with a probable reference to the patriarchal blessings,
Gn. i2 3 28 14 . will remember], call to mind their obligations to
Yahweh, whom they have forgotten in going after other gods, and
so, will turn, in repentance for previous neglect, in entire change
of attitude, unto Yahweh, so that Yahweh will be recognised as
the universal God. and worship before Him~], unite in the pre
scribed worship in His temple. ^ " before Thee " is certainly an
error of a copyist. < has the correct text. 29. For unto Yah
weh belongs the kingdom]. The reason for the conversion of the
nations is that they all are in His kingdom, subject to His
dominion. He rules over the nations as the universal king.
30. Two classes of worshippers are brought into sharp antithesis :
all the fat ones of earth~\, the rich, prosperous, powerful nations,
and all about to descend to the dnsf\, those decaying, dying, who
are going down to the Pit 28 1 30* 10 88 5 I43 7 , to Sheol 55, an
expression used frequently of dying nations, Is. i4 15 Ez. 26 20
32 18 " 30 . He who doth not keep him self alire~\, the nation unable
to protect its life against more powerful neighbours seeking to
destroy it. The Vrss. and interpreters have many suggestions
here, but none of them are so simple as J^, which gives an
explanatory complement to the previous clause. This does not
refer to the nations in Sheol after death, in contrast with those
still alive on earth, for this would leave us with only the rich
nations worshipping Yahweh on earth. The context demands
poor, feeble nations, and that is admirably expressed in the terms
above where they are represented as dying. The ptc. represents
rather the process than the result. The rich and prosperous
come first, in a clause which is conditional in form. Have they
eaten and worshipped^, taken part in the sacrificial meals of the
temple, and worshipped in connection with these sacrifices ;
then will bow down~\, in the prostration of worship, the other
class also, the poor and perishing nations, and so the worship of
Yahweh will be universal. The universality of worship having
been stated as to its comprehending all nations and classes, it is
now represented in temporal forms. 31. A seed will serve Him ],
a seed descending from the nations mentioned above, their next
generation. // will be told to a generation to eome~\, either the
PSALM XXII. 201
seed previously mentioned, or more probably a geneiation to
come after them, a second generation. The measure and paral
lelism requires the exclusion of " of the Lord" as a gloss, and the
attachment of "come" to this line with (, rather than to the
next with j^. 32. And they will declare His righteousness}, His
vindication of His suffering servant, His salvation of His people,
in accordance with the usual meaning of righteousness in \\i and
Is. 2 - 3 . to a people to be born], a people in the distant future,
beyond the second generation, after this universal conversion of
the nations ; a people not yet born, but ultimately to be born,
probably conceived as summing up all the nations in itself, in
accordance with concept, cf. Ps. 87, where one after another is
born in Zion and all inscribed as citizens. That He hath done
(//)], the salvation He has wrought; in the full sense of this
universal conversion, and worship of Yahweh in Jerusalem. This
ideal is a Messianic ideal, as connected with a sufferer whose
suffering is mediatorial, and whose salvation mediates universal
salvation.
2-3. ii Ziy HE 1 ? I^M >SN]. (5 has 6
v. v. 20 . Che. and Du. think that $? has been shortened and rd. ^ nrntrpn; but
(5 gives the clue to the insertion, if one is thought necessary. Toy thinks (&
rd. second ^N as a prep., My God unto me (attend}, so Hare ^S tsn. This
would make two trimeter lines instead of one in first half of v. >nj?-iB"E] Hi.,
Dy., Gr., Ehr. rd. v^ri^o. _ T^? !?"!] nas * M>yoi TWV ira.pairruiJ.a.Tuv
/JLOV = fiNJ f < na*r affairs of my errors, so 3J, cf. IQ 13 . ^N] is a gloss. It
certainly does not go with v. 3 . V. 2a is given in NT. in :
Mt 27 46
[ 9e^ /J.QV 6e^ /j.ov, tva rl
k T c 34 \(at Xa/iot
\ = 6 0e6s ytcou [6 0e6s /txov], els rl
nn Vian Sx ^N. Cod. D for Mt. and Mk. rds. : ri\el Xa^ta fa(f>0avel,
which, according to Resch, implies a Heb. original ^naj^; for Aram, pa a*.
If Ps. is a trimeter, it is not difficult to explain the glosses, which destroy the
measure. It was natural that ^N should be repeated for greater emphasis.
The pvn is sustained by its use in v . 12 - 20 ; therefore we must regard nai as
an unnecessary addition. inSx is the usual insertion of the divine name.
Therefore read :
DD? >?
202 PSALMS
?rp6s ffk of < after KCKpdo/Mu is a prosaic addition, tf n:n is taken by AV.
as || Tyvi" 1 and so the force of nc*? is retained. It is better to regard the 1.
as statement of fact upon which the anxious plea is based : so @, 3, 6, Aq., {,
S, Quinta and Sexta, also Horsley, Ba., al. f -"nx;: n.f. roaring in agony, of
person Ps. 22* 32 3 , pi. Jb. 3 24 ; elsvv. of lion 111 5* Ez. ig 7 Zc. u 8 Jb. 4
(v. vb. in v. 14 ). f ^r^] n - f - /* / elsw. 398 62 2 652 (all dub.) ; 3 silentium,
d ei s &VOLOLV = folly. Hatch (Essays in Biblical Greek, p. 174) rds. dvelav
(from dvlyru, rare word, not in Lex. of Liddell and Scott) ; not silence from
groanings or complaint, but from trouble; no remission of, no respite from,
pain. 4. irn^ nnxi] shortened 1. in |^. But <f <ri> S lv ayly /carot/ce?s 6
(iraivos TOV I<rpa-f)\; U in sancto habitas, lans Israel: 3 et tu sancte : habi-
tator, la us Israel, rd. u ^p and n^n sg., " habitans in loco, nempe tabernaculo,
quae Israelis laus est," Hare; S tv aylois KaroiKe?s; Du. follows this and
adds after Israel -p, omitted because of r]3 in next 1. Gr. inserts ooron after
3U 1 and x~nj before nVrnp. But this is unnecessary, trnp is a favourite term
for God in Is. 1 - 2 - 8 (. /#), cf. Pss. yi 22 ;8 41 89 19 . Iniert nvn as Bi. to make
up 1. as in v. 20 . rvVnn] praises regarded as a cloud upon which Yahweh is
enthroned (v. 2^ and Intr. i). 5. i>~C3]. :p should be prefixed to v. 56
before ina3 as in 5* and 6 6 to make up measure; in all these cases it is emph.
rrj3 (v. 4 6 9 11 ). ^07001] i consec. expressing result; full sf. for D_. For to^o
v. ly 13 . 6. vj^r] i coord., Niph. pf. 3 pi. of J a^c. Niph. j//)> wrtx, wra/^
I24 7 - 7 , as often in early Lit. Ju. 3 >29 I S. I9 10 Am. 9 1 ; so here, no sufficient
reason for later pass., be delivered (WL. and Dn. I2 1 ). Pi. deliver Ps. 4i 2 ,
c. p lo; 20 . U ; DJ -J70 jaw life 89 49 u6 4 I S. I9 11 Je. 48 6 Am. 2 14 - 15 ; tfaj
omitted Ps. 33", as Am. 2 16 . 7. -?Jv\] emph. antith. nnx v. 4 ; full form as
4 6 U so 7 8i n 9i 15 I04 34 I 4 i 10 (v. Br. H - "). J ->^n] T w<?rw, cf. Is. 41"
3py npSir. c ; >N"xSi] to make it more emph.: no man as he should be
(antith. with animals), cf. I47 10 . D^K rs-jn] object of reproach by mankind,
cf. 39 9 raj n, also "? ncnn 3I 1 - 79 4 89 42 IO9 25 Je. 6 10 (+ 5 t. Je.), v. also \^-
D^" iT3] ptc. pass, of n?3 one despised, cf. Is. 49 7 ITDJ nT3, 53 3 c^ ^x ^im nr3j,
Je. 49 16 DiN3 113. 8. ^ w*7!] Hiph. impf., J J> S w<?^, deride, cf. ^ 59
8o 7 for QaL, not elsw. in f but Hiph. Ne. 2 19 3 s8 -f- ; Qal is early, Hiph. late.
There is no good reason for pointing Hiph. here; wjS is just as good here as
in Ps. 8o 7 . Hiph. pointing assimilated to next vb. ITJOD^ Hiph. Impf. of
J "MOD Hiph. separate with the lip, open wide with an insulting expression, only
here (22 8 ), elsw. Qal. set free from duty 2 Ch. 23 8 , let out waters Pr. i7 14
(eg. in strife}. <& t\d\r)<rav tv x f ^ ffft - v T& locuti sunt labiis: " blasphemy "
Genebr., cf. rip out (an oath), 3 dimittunt labium. nors is a gl. ; without
it the mng. is simply let out. u xi n \r] phr. IO9 25 2 K. I9 21 = Is. tf, sq.
S; Jb. i6 4 , of mocking, cf. Mt. 27 s9 ; form of vb. Hiph. impf. 3 pi. of J pj.
Hiph. in above phr. and in 59 12 (dub.) cause to stagger along, elsw. Qal stagger,
as a drunkard IO7 27 , as a vagabond log 10 - 10 , cf. 59 16 Am. 4 8 . 9. Sj] imv. of
SSj vb. ro//, so De., Ba., Dr., but (5, 3, 5, Mt. 27", Ew., Bi., Du., AV., RV.
Sj pf. 3 m. K6. s y nt x217c inf. abs., J S^j in ^ only II9 22 (sq. Spc) 37 6 (c. > Sy),
and here, ^ incorrect for Sy. Vb. ^cxS is implied as often in poetry.
PSALM XXII. 203
10. nnN~i.p] begins a new Str., cf. v. 4a antith. v. 7a , 3 autem, ( tin, so Aq., U.
ipj] = v ij> 71 (derived from this passage, but prob. error for <i nu). TU
ptc. of nru draw forth, so (, C : || rpj Jb. 38 8 burst forth of babe from womb;
propugnator meus 3, similarly Aq. is after Aram. mng. of ITJ also transitive.
But K6. 1 - 505 regards it as ptc. rvj. TvaaE] Hiph. ptc. of ntoa (cf. v. 6 ), but
has 17 ^XTTS /-tou, !b fiducia mea = inaac, so U, J5, PBV., cf. 7i 5 HIJMD ^n*d3D and
that is doubtless correct. J n jriD n.[m.] in i/ only, obj. of confidence elsw. 4O 5 65 6
7i 5 . 11. T!?"] emph. as v. 5 . nnN ^Ss] Du. would rd. ON for >Sx, but that
would be an anachronism in biblical theology. The 1. is too long, unless
we connect with Makkeph, nnN- i ?N. 12. ru-np n-^ps prnn SN] ; juss. of
pm, cf. v. 26 . | prn vb. Qal be or become distant, Yahweh subj. 22^-^0 3522 ^g 22
7i 12 , blessing ic>9 17 , elsw. IO3 12 II9 150 . Hiph. : (i) intr. remove 88 9 - 19 IO3 12 ;
(2) trans. 55 8 . L. I is too long and 1. 2 too short. Du. inserts mm to get
three lines, but 1. 3 still has but four syllables for three tones. Better divide
at mx and rd. nrnp imv. of anp; then we have antith. parall. 13. ""J-nnr]
enclose me : Pi. pf. J [1^3] vb. surround, Pi. elsw. Ju. 2O 43 , of surrounding
enemy. Hiph. Hb. i 4 (as Pi.) Ps. I42 8 (?). ftfa % T?b ] bulls of Bashan.
| ION adj. mighty, valiant : (i) aS nON Ps. 76 6 Is. 46 12 ; (2) of angels
Ps. 78 25 , cf. I03 20 ; (3) of bulls, elsw. for princes 68 81 , and so in sacrifice 5O 13 .
\ |C3 n. pr. country E. of Jordan, esp. between sea of Galilee and Mts. of
Hauran, and from Jabbok north to Hermon, elsw. in \f/, 68 16 - 16> 23 I35 11 I36 20 .
15. vnstfa D?D3] cf. Jos. 7 5 , also La. 2 19 Ps. 58 8 . The 1. is too short. Pre
fix OJNI as v. 7a or let OJN follow. -n^Q "??!] 1 coord Hithp. pf. J TID divide.
fHithp. ^ divided, separated, parted from each other, elsw. Jb. 4i 9 of scales
of crocodile, Jb. 4 11 Ps. Q2 10 be scattered, dispersed. Jy-t?] like -wax, alw. sim.
of melting, cf. 68 3 97 5 Mi. i 4 . D^ T ?] Niph. pf. of \ DDC] vb. melt, not used in
Qal except Is. io 18 , but Niph. melt away 68 3 97 5 H2 10 , i\g. faint, groiv fearful
22 15 , as frequently in D. Hiph. cause to melt, intimidate Dt. I 28 , elsw. Hiph.
formed from HDD (v. 6 7 ). J [ n ] n.m. only pi. inwards, intestines, usual
mng. not in \f/, but, ( i ) womb 7 1 6 ; (2) || ^ inner man, elsw. 4O 9 . 16. ^nr ] sf.
I pers. J n~, n.m. strength, power : (i) human strength: (a) physical vigour
in general 3i n 38 11 7i 9 IO2 24 , so here 6, 3; but Ols., Ew., Ba., Kau., Oort,
Ehr., JPSV. rd. sn palate, on account of || pu ; S; power opp. to that of God
33 16 > ( 2 ) strength of angels 1032; (3) power of God in creation 65 7 ; vfe jJD njj
in 6 ; God is np j 1 ^ I47 5 , cf. ^nr :h Is. 63! Jb. 23 6 , rtfa -> S ^p Ps. 29 4 (of
thunder). n^pVp] a.X. pi. sf. y npS: jaws as taking, seizing food.
rn.D ID;;] <^j-/ <?/ death, phr. a.X., but cf. nay mr v. 30 , 7 >ja^ Is. 26 19 ,
j? DDIN ^u> Dn. I2 2 , aau N ^ Jb. 7 21 , c. ^ Jb. 2O 11 2i 26 . ^nscto] Qal
impf. 2 m., c. sf. I sing, of t ncsr vb. Qal j<?/, fix, put, lay : here impf. for
present, referring back to God as primary agent, thou art laying me ; this seems
strange in the midst of the description: rather rd. 3 pi. as above; vb. elsw.
Is. 26 12 2 K. 4 88 Ez. 24 3 - 3 . 17. \ =^r] dogs, as ignoble animals, elsw. in \f/,
v. 21 59 7 - 15 68 24 ; here || ana as noble ones v. 13a . ( has wves tro\\ol = con ooSr,
so Jer. in Com., Hare, Horsley; this prob. correct, but then o should be striken
out. a^np nnp] fig. passes over into reality, cf. n>xny 7 86 14 , t\in -y Jb. i5 34 ,
204 PSALMS
0-V2X 7 Ps. 68 31 (fig. nobles), rny (v. / 5 ). O jna Hiph. ptc. pi. J jrjn vb.
Qal A? injurious, evil, c. *? io6 82 . Hiph. : (i) do an injury, hurt, here abs.,
c. ^ 105 15 (= c. a I Ch. i6 22 ), c. ace. pers. Ps. 44 3 , c. 3 74*. >-n- do something
to one s own hurt 15* (cf. Lv. 5* P), but improb. rd. as <S; (2) <& ///
wickedly abs. 37 8 , pi. ptc. 27 2 37 1 - 9 Q2 12 94 16 UQ 116 , -12 Snp 26 5 , -c i D 64 8 .
""^.T] as a ti n > Rabbins, Hi., Koster, Hu., Ehr., al.; but ^N is not elsw. \f/
only nns as v. 14 . Moreover the fig. of lion and bulls has been left for that of
ignoble dogs. <5 &pvav, U foderunt = nto = i~o or no ^DB, Bu. dig, so
Compl., Cap., Ham., De., Ba., Oort, al. Others as Pocock, Phillips, Pe., Moll,
K6. s y tax - P- MI , interpret as ptc. pi., either cstr. ^sb or defective. 3 vinxerunt,
Aq. 2 ^ir^dTjffav, S wj ftrovvrfs tifiQA=\~\*3=they bound ; so & and among mod
erns Ew. Aq. 1 tfffx vvav , Aram. ->X3 = "^ they soiled, or marred, so Du., who rds.
nxb. 5E has a conflation of noun and vb. showing an uncertainty in early
Jewish opinion. Ols., Bruston, We. regard the 1. as a gl., but without ground,
for it is needed to complete the Str. 18. ^DS] Pi. impf. I sg. The 1. is
|| v. 156 . The interposition of I sg. between lines of 3 pers. leads some to trans
pose 1. to the beginning of Str. v. 16a ; but it is more forceful as it is. n ??]
emph. summing up, or better, to indicate circumstantial clause. " -"O^] impf.
of description || isy 19. ^-yj iS^] cast lot, cf. i6 5 lot for portion assigned
by % also I25 3 c pnxn ^-nj. 20. nriNi] emph. introducing a new section,
cf. v. 1 - 7a . ~VVN] a.X. rr\v Poj0eidv /JLOV, obj. of ^ naKpvvrjs. 3 fortitude
mea connecting with \n-if; 1 ? as |^. The word is abstr. in form, but improb.
in itself and difficult to explain, whether from ^IN or S*N. This v. is used m
essentially the same terms :
38- 23 jiN ^mr? 1 ? nrin >JCD pnnn SK ^nSs;
4O 14 = 7O 2 nuhn \nnrpS mn-;
71 12 nrin \-i-)T>S >n^N ^jra pmn SN DVI^N.
In 38 23 .HN stands for an original mrv; therefore the last clause has always
nirv except in 7I 1 2 %, which has changed an original nw in the first clause to
cviSx. The nw in the original of the first clause here would sufficiently
account for the n?H in the second. Accordingly Gr. thinks the original here
was nrs ^N compressed into \-iiS w. It is noteworthy that @ interprets P VN
of title as virtp r^s dvTi\-/i^ews, the same word that it uses for ^mr> here.
This shows that in the original text the two words were regarded as syn., and
that the i of v. 20 is fully written i of interpretation. If the original was nS,
we might in both cases rd. r^s* and think of the ITDJ as the r^s in accordance
with 42 2 . In this case it goes with 1. I || \7^rr of v. 216 , and we would have a
rhyme in V for each 1. of this Str. if "mr? also is transposed to the end of 1.
n,n- would then go with nrin mtpS as in the other similar passages. We
must then follow (5 and make the vb. Pi. or Hiph. with hind the obj.
| .-nri?] n.f. : (i) help, succour from % elsw. 38 23 40 7<D 2 7i 12 , -ixc 6o 13 = io8 13 ;
(2) embodied help, one who helps, of "> 2j 9 35 2 4O 18 44 27 46 2 63 8 94 17 .
nc ; in ^nnr^] phr. elsw. 4O 14 = 7O 2 7i 12 with words transposed 38 23 . J u ; in vb.
Qal haste, make haste 119" ; imv. as above, elsw. sq. ^ 7O 6 I4I 1 . Hiph. trans.
PSALM XXII. 205
hasten 55 9 . 21. TH^IT] my only one. \ "Prv adj. || ; DJ, also 35 17 as the one
unique and priceless possession, elsw. in \{/ solitary, alone 25 16 68 7 I4i 10 (<).
22. Jy ^ " 1 ] Hiph. imv. (v. j 8 ) should goto the end of 1. for rhyme. c- cn] =
ON"; the yore ox, the gigantic bull of ancient times, cf. 29*" 92 11 Nu. 23 22 24 8 (E)
Dt. 33 17 , (Si /j.ovoK^pu3, unicorn, so 3. ^ J? .] pf- statement of fact : thou
hast heard me, so Aq., &, cf. v. 16c impf; @ TT]V Tcureivufflv fj.ov, &, IT, cf. S
TV KdKUffLv /j.ov, cf. mjy i8 36 (?) a late word. Thrupp, Oort, We., Ba. \nn
#zy /fl^r J0#/. This is doubtless correct and was prob. in text of @.
23. "1^2 DN] Pi. impf. cohort, expressing resolution (v. v. 18a ), obj. Dtr of
Yahweh (v. 5 12 ), so IO2 22 , -uaa ip 2 Q6 3 , niN^oj 9 2 26 7 +. Jnx] n.m. :
(i) r^/ Jtt7d4*r 49 8 5O 20 69 9 ; (2) friend 35 14 I22 8 2 S. I 26 I K. 9 13 2O 32 - 33 ;
(3) member of the congregation Pss. ^ 3 I33 1 - of the unity of the brother
hood Pr. 6 19 . This is public worship in the J Snp n.m. assembly, convocation,
congregation: (i) of evil doers 26 5 , cf. 22 17 ; (2) assemblage for worship, so
here, icy 32 , an Snp v. 26 35 18 4O 10 - 11 ; (3) of the pious I49 1 ; (4) of angels
896 24. i ^N-V] = the god-fearing (z .J 7 ). A change here to 3 pers. from
2pers.; not original. ap JPT Ss] phr. a.X., cf. ap;p jn? Is. 45 19 Je. 33 26 .
|| s jpt*? j,m V?, elsw. 2 K. I7 20 Is. 45 25 Je. 3i 37 , without ^D Ne. 9 2 Je. 3i 36
I Ch. i6 13 ; Post-deuteron. usage shewing influence of Je. and Is. 2 . -upo TVHI]
i coord. Qal imv. \ ~\M vb. Qal stand in awe of, c. jr, elsw. 33 8 , usually ^
afraid of, sq. ^JDD Nu. 22 3 Dt. i 17 I S. i8 15 , ?5 Jb. I9 29 ; but Dt. 32 27 c. ace.,
therefore rd. here innu in assonance with -innaa and whhn, A later copyist
followed the more common prosaic usage with fa. The measure requires the
change. 25. ma"** 1 ? v~]. nia (i5 4 ) usually despise, regard with contempt: so
5 1 19 69 34 73 20 I02 18 , cf. v. 7 . This is either a defective 1. in which na> should
be inserted, or, as Du., an explanatory gl. to next vb. tVi"^] vb. denom.
abhor, elsw. Lv. nil. is. 43 2O 2S j)^ ^26.26^ r.-wy] a.X. usually explained as
n.f. affliction; 5e?Ja-ei, ,&, ST imply another word such as rpyx || i>v^. But
np>i is not easily changed into nuy in any transliteration. We might take it
as mjp, inf. cstr. of njj? answer, abhor to answer, paraphrased into the petition
answered. J modestiam, prob. rd. nin from n^v:. htimility, meekness, so Aq.
^? (z/. q 13 ). D>JO -\^ron] subj. ", c. p 5I 11 , abs. jo 11 , withdraw from I3 2 22 25
27 9 69 18 88 15 IO2 3 I43 7 , abs. 3O 8 . -upp] so J, (S has UTT ^oO, U a me< prob.
both gl. of interp. in era] Pi. inf. cstr. sf. 3 m., c. 3 temporal (z/. j 3 ). (, "F
Vic a, better suited to their interpretation of rjy. Sfs. in all cases interp.
26. qnx?] from thy presence, of God, cf. log 20 n8 23 . J nxp yro/Tz proximity
with = de chez, cf. DJ?C : HNS Ntrj 24 5 , ^r away from, as a gift; nxD SNC ( 27*
Ju. I 14 I K. 2 16 ask from ; nso i^Dn Ps. 66 20 remove from ; nxn n\n n8 23
come from ; source in Yahweh 22^ log 20 . This return to the 2 pers. is diffi
cult in the midst of the 3 pers. It seems to go with v. 23 ; if so, the intervening
matter is a gl. 3"> ^ n " ) ^] phr. elsw. 35 18 4O 10 - 11 (v. v. 23 ) mimerous con
gregation. o^C x] Pi. impf. f ^V vb. be completed, finished. Pi. in i/ only
(i} pay or perform: c. ace., vows omj \y 22^ 6i 9 ; c. S of God 5O 14 66 18
Ii6 14 - 18 , obj. omitted 76 12 ; S niTn tf (to God) 56 13 . (2) requite, recom
pense, reward : subj. man, c. S pers. 4I 11 I37 8 ; c. ace. pers. et rei njn t^
206 PSALMS
naio nnn 35 12 , cf. 38 21 ; c. ace. pers. of God, nisj ntry v 3i 24 ; c. S, c^sS *tf
I -iETC? 62 13 . (3) Repay debt 37 21 . Y\i. be paid or performed : vow 652.
J "n;] n.m. votive offering 22^ 5O 14 56 13 6i G> 9 65 2 66 18 ii6 14 - 18 (class of peace
offerings). The || requires 2 pers. here: rd. ^TJ: || ^nss. The editor has
assimilated to v. 24 by insertion of VNy. 27. ^n 11 ] Qal impf. juss. J mn vb.
Qal. live : (i) continue in life, antith. die 49 89 49 ii8 17 ; (2) live in divine
favour 11917.77.116. 144. (3) ft ve prosperously, of king y2 15 , others 22 69 ^.
Pi. (i) preserve alive 33 19 4I 8 I38 7 , U DJ n 22 80 ; (2) quicken, restore to life
30* yi 20 ; (3) revive, by divine favour 8o 19 85 11925.37.40.50.88.93.107.149.154.
156. 159. 175 j 43 n t cpaa*-.] full form, 33 1 ? (z>. ^5) in the sense of selves, syn. ITIH,
a late and dub. usage, sf. refer, to the worshippers, participants in the feast,
who are the objects of congratulation and good wishes by all without. <J| al
Kapdlai avT&v, F cor da eorum, is doubtless a correction of the awkward
change of persons, making the 1. syn. with the previous 1. But it neglects
the juss., and also would require 332% not so easy to explain as waaS. The
long form may be due to the sf. This awkwardness is removed by Gr., who
changes all the previous vbs. into imvs., and so makes this triplet harmonious
with the other two. 28. Here begins a series of pentameters, certainly a
later addition to the Ps. -latt^] Qal impf. i coord, may be juss. or predic
tive. pi* DDN ?:] (v. 2 8 ). -"nnnspM] Hithp. impf. 3 pi. of nnt? (v. j 8 )
i coord., possibly preceded by ^Sa% as v. 80 , c. ^e s , also 86 9 Dt. 26 10 i S. I 19
Is. 66 23 , here p:o L> |&, but ( vjoS F in conspectu eius, so Du. 29. nrnSon]
= royalty, not elsw. in ^, but Ob. 21 i S. io 16 - >2& Is. 34 12 + . 30. -iinnety -I -ON]
eating and so worshipping in the festal sacrifice, as v. 27 ; either a predictive
pf., which is difficult here, or pf. of protasis of condition, prob. latter. vjcS
should be attached to vb. in first half of 1., as in v. 29 . There is no good
reason to change iSjs to ^ IN, as Oort, Bruston, Ba., Du., Kau., Kirk., al.
With this goes the substitution of U ; n for \JU ; T in Du., but ^ri is quite appro
priate; pi. cstr. of f V?1 adj. fat ones, rich, prosperous, flourishing, cf. 92 16
for fat trees, Is. 3O 23 for fat grain. "W n*v>~^r] phr. a.X. || the dying, cf.
iu >-nv 28 1 30 4 88 5 143 , ~\oy >JDC ; Is. 26 19 , n^D icy Pr. 22 16 . This is explained
by rvn sS "I^JDI who doth not preserve alive his life, vb. with this mng., revive
8o 19 85 7 -f , cf. 33 19 4i 3 I38 7 . This does not satisfy many scholars. (5 has
Kal i] i/ i X 7 ? M ol; cn/ry ffi = n^n ^S <I B*DJ*, 3 anima eius ipsi vivet, so Quinta,
Sexta ; @, S, F C DJ; 2, 9, 3, & Wtt; @, Aq., F, 2, 0, 3, & ss . All the
Vrss. take the vb. as Qal pf. 3 f. "n, so Ba. " aber meine Seele lebt ihm" Du.
retains the neg. and translates " dessen Seele kein Leben hat" There is
antith. in this couplet two classes, the rich and prosperous, and the poor
and perishing. 31. jnr] indefin., so 3, 2, jfc, E, but @, 0, F jnr, the latter
is explanatory. *l*w_] is striking here; mn- 1 and ^s are used in the original
Ps., so nirr v. 28 - 29 in this addition. The word is prob. a gl. TH^] is diffi
cult as undefined. (5 adds from next line 1x2" and rds. it rj {pxo/j.tvr), Nia",
so F generatio ventura, cf. |nn m IO2 19 , so Hare, Ba., Du., Ehr., al. || n^u BjrS.
For -n-t v. 12 s . 32. nfrr >2] statement of the fact that he hath done it,
<. S> add mrv, so Ba. It is not, however, in other Vrss., is explan. and not
PSALM XXIII. 207
needed for sense or measure, ntry in this emph. sense, of God s accomplish
ing something, is common in \f/ t elsw. 37 5 39 10 52 11 log 27 in 8 us 3 iiQ 126 135
I 4 7 2 .
PSALM XXIIL, 3 STRS. 4 3 , 4 4 , 4 5 -
Ps. 23 is a guest psalm. It expresses calm confidence in
Yahweh : ( i ) as shepherd, providing His sheep with plentiful
pasture and water (v. 1 ^) ; (2) as guide, conducting His com
panion safely in right paths through a gloomy ravine (v. 36 " 4 ) ;
(3) as host, anointing His guest for the banquet and granting
him perpetual hospitality (v. 5 " 6 ).
Y^HWEH is my shepherd, I have no want.
In grassy pastures He maketh me lie down ;
Unto refreshing waters He leadeth me ;
He restoreth (forever) my soul.
T-JE guideth me in right tracks for His name s sake.
Yea, when I walk in a gloomy ravine,
I fear no evil, for Thou art with me ;
Thy rod and Thy staff, they comfort me.
*T*HOU spreadest before me a table in the presence of mine adversaries.
Hast Thou anointed my head with oil ; my cup is exhilarating.
Surely goodness and kindness pursue me all the days of my life ;
And I shall dwell in the house of Yahweh for length of days.
Ps. 23 was in JB and Jft (y. Intr. 27, 31). No other statement appears
in the title. Its structure is artistic. The three Strs. are tetrastichs, with
parallel themes : shepherd v. 1 " 30 , guide v. 36 4 , host v. 5 " 6 . It is a mistake to
suppose that the theme of the shepherd extends into the 2d Str. While it is
true that the shepherd may conduct his flocks through the gloomy wadys
safely, yet there is nothing in any terms used to suggest a flock. The flock
is conducted into safety in Str. I. Why take the flock back to a gloomy
wady in Str. II.? The new and parallel figure of the guide takes the people
to the same safety as that to which the shepherd had taken his sheep already
in Str. I. We then have three syn. Strs., each with its own simple and
beautiful imagery to set forth the central idea of the Ps. The Strs. have
the unusual feature that the measure changes from a trimeter in the first
Str. to a tetrameter in the second, and a pentameter in the third. This is an
advance towards a climax of joyous faith in Yahweh. The language and
syntax of the Ps. and all its ideals are early. There is not the slightest trace
of anything that is post-deuteronomic. The historical circumstances of the
poet must have been peaceful and prosperous. We cannot go down so late
as the prosperous times of the Greek period, or the late Persian period.
We cannot think of the Exile, or early Restoration, for the literature of those
208 PSALMS
times is fuJl of crial and sorrow. Absence from the temple is indicated by $|.
but that is due to a textual error. The temple was the habitual resort of the
poet. He was a guest there. We cannot, therefore, think of the Exile, or
of the time of David, the traditional author of the Ps. That he was a shep
herd before he became king affords no evidence, for the conception of Yahweh
as shepherd is as early as the story of Jacob, Gn. 48 16 49 21 , is used in Mi. 7 14
Zc. 1 1 4 of the early prophets, Is. 40" 63", and especially in & 74 1 78" 79 13 So 1 ,
and in the royal Pss. 95 7 ioo 3 , and also in the NT. Lk. i^ 7 Jn. lo 1 16 . In
fact, the three figures, shepherd, guide, host, are all simple, natural, and char
acteristic of the life in Jerusalem and its vicinity at any period in Biblical
history. A short walk from Jerusalem at any time would lead to gloomy
wadys and the pastures of shepherds. We cannot think of the period of
conflict with the Assyrians and Babylonians. We must, therefore, go back
to an earlier and simpler period, the days of the early monarchy, not earlier
than Solomon, or later than Jehoshaphat.
Str. I. is a trimeter tetrastich expressing the confidence and
joy of the sheep in the shepherd. 1. Yahwch is my shepherd ],
as frequently in OT., a conception which doubtless originated
in the pastoral life of the early Israelites, especially that of the
ancestor Jacob, which was also the employment of David when
a youth, and which was ever one of the chief occupations of the
inhabitants of Bethlehem; cf. i S. i6 u Lk. 2 8 . Yahweh was con
ceived as taking the same patient, unwearying care of His people
as the shepherd of his flock. / have no want~\, because the
shepherd has provided for all wants. The imperf. is not future,
but a present of habitual experience. 2. In grassy pastures ],
those where the tender grass, the young herbage, was abundant.
makes me lie down}, in the midst of plenty, so that it may
be enjoyed with ease and comfort. Unto refreshing waters},
not "beside," "along side of," AV., RV., thinking of a stream,
which is not easy to find in the grazing lands of Palestine except
in the rainy season ; but " unto," thinking of the wells, or foun
tains, from which flocks are usually watered, Gn. 29 10 " 11 Ex. 2 16 ~ 21
(v. Tristram, Natural History of the Bible, 142). These waters
are not merely drinking water, but choice water ; not only satis
fying thirst, but giving refreshment, implying the same kind of
rich provision for the sheep as the grassy pastures. He leadeth
me]. The shepherd, in the East, leads his flock, and they follow
him. He does not drive them as in the West, v. Jn. io 4 ~* (Thorn-
PSALM XXIII. 209
son, The Land and the Book, 202 sq.). 3 a. He restoreth (for
ever) my sou /]. By the rich provision for eating and drinking,
He revives, strengthens, restores to full activity and enjoyment ;
passing over from the figure of the sheep to the man himself.
The soul is here, as usually in Hebrew, the seat of the appetites
and desires. The original text has but two tones, when three
are needed for measure. It has also an unusual verbal form for
the usual one in this phrase. This was probably due to a copyist s
error in condensing two similar words, the infin. absolute, ex
pressing temporal intensity, " for ever," after its verb, and the
usual Hiph. imperf. form.
Str. II. is a progressive tetrameter tetrastich with a caesura in
each line. The guide takes the place of the shepherd in a
parallel conception. 3 "b. He guideth me~], on a journey, in which
it is easy to stray from the right path. A guide was needed.
Yahweh is the guide. in right tracks], those that lead directly
and safely to the place of destination, as distinguished from wrong
tracks that would lead astray. The moral and religious reference
is involved in the whole figure, and is not to be gained by de
parting from it in the rendering " righteousness " of EV 8 ., after
the ancient Vrss. For His name s sake~\. The divine name,
or honour is involved in guiding rightly. 4. Yea, when I walk
in a gloomy ravine]. The hill country of Judah is broken up
by narrow and precipitous ravines, or wadys, difficult to descend
and ascend, dark, gloomy, and abounding in caves, the abode
of wild beasts and robbers (v. i S. 24). To pass through these
wadys was still more difficult than to find the right path over
the hills. The desire to depart from the figure of speech too
soon is probably responsible for the pointing of % so as to get
" death shade," " shadow of death," as if it implied the peril
of death ; which interpretation, through the EV S . and Bunyan s
use of it in his Pilgrim s Progress, has become well nigh universal
in English Literature until recent times. I fear no evil], harm,
or injury of any kind, either from falling or going astray, or from
wild beasts, or robbers. for Thou art with me~\. The com
panionship of his trusty guide removes all fear. Thy rod and
Thy staff]. The rod for giving blows in defence, the staff for
support in walking. The reference to the shepherd s crook,
p
2IO PSALMS
though justified by an occasional use of the word translated " rod,"
has no usage to justify it in connection with the word translated
" staff." It involves the continuation of the figure of the shep
herd throughout this Str., which is improbable. they comfort
me]. The presence of the guide with rod and staff in hand
ready for use in his defence, assures him of safety, of true guid
ance, and of eventually reaching his destination. Any tendencies
to fear are at once checked, and any agitation or anxiety is
soothed and calmed.
Str. III. is a progressive pentameter tetrastich, in which the
host takes the place of the shepherd and the guide of the previous
Strs. 5. Thou spreadest before me a table~\. The host welcomes
his guest to a feast all prepared for him on the table. /// the
presence of mine adversaries]. The psalmist is not without
adversaries, but they are not dangerous. He has guest-right
with Yahweh. He is safe and secure, because, in accordance with
Oriental customs, the host is obliged to protect his guest from
all enemies, at all costs. Hast Thou anointed my head with oil].
A temporal clause with an apodosis subsequent thereto. It was
the custom in the Orient to honour guests by anointing the head
with oil, or scented grease, before entering the banqueting room ;
cf. Am. 6 fl , v. also Lk. 7 4G . It was also the custom to sprinkle the
guests with perfumes (Lane, Modern Egyptians, p. 203). The
entertainment here conceived is royal. My cup is exhilarating ],
the cup given to me by my host, the wine cup of welcome.
It is conceived here not so much as a cup full to overflowing,
as EV 8 . and most moderns, but as one whose wine saturates,
drenches, or soaks the one who drinks it, so excellent its quality
and so ample its quantity, intoxicating, as the ancient Vrss. ; so
Aug., explaining inebrians, " And Thy cup yielding forgetfulness
of former vain delights." " Inebrians, irrigans, laetificans, con-
solatione plenus, exuberans, redundans excellentissimo liquore,"
Genebr. ; cf. Ps. io4 15 "wine that maketh glad the heart of man."
The Fathers generally find here a mystic reference to the cup
of the Eucharist. 6. Surely goodness and kindness"], of the host
to his guest. pursue me~]. These attributes are personified, as
attendants waiting upon the guest, just as other attributes,
43 3 85 11 12 - 14 ; cf. Is. ^. all the days of my life \\for length of
PSALM XXIII. 211
days}. This one is not a guest who is to be entertained once,
and then depart ; or one who is permitted occasionally to return ;
but a guest who is to have a permanent and perpetual place at
the table of Yahweh. Kindness is to follow him about, to wait
on him continually throughout his life ; and so in the parallel.
I shall dwell in the house of Yahweh~]. He takes up his con
tinual residence as guest in Yahweh s house. This which is given
in (H, 3 is more suited to the context than J^, which by another
pointing of the same consonant gives another vb. and construc
tion, "and I will return." This is difficult to explain gram
matically, and also is not in accordance with the context which
emphasises presence in the house and not absence from it. The
house of Yahweh is, indeed, the temple, and the feasts are the
sacrificial feasts continually provided in the temple. The con
ception that Yahweh is the host to those partaking of the sacri
ficial meals in His temple is not uncommon, v. 5 5 I5 1 27* 6 1 5 84 5 .
1. i^S] Qal ptc. c. sf. I sg. njn (v. 2?}; taken by (5, 3, with verbal force,
iroifjiaLvei /*e, pascit me, as parall. requires. It is prob. that for rhyme in >_ it
originally stood last in 1. like the other vbs. of the Str. For Yahweh as
shepherd cf. Gn. 48 15 49 24 Mi. 7" Ez. 34 11 19 Is. 49 9 - 10 Ps. 8o 2 . 2. n^j] pi.
cstr. of \ rm n.f. pasture, meadow, mj Zp. 2 6 , n s Nj I2t.; elsw. in Pss. 65 13 74^
83 13 , cf. Je. 9 9 23! 25 37 . J NBH] n.m. tender grass, young herbage, as 372
Dt. 32 2 . ??:] Hiph. impf. 3 m. c. sf. I sg. of f 731 vb. Qal lie down, of
lion I04 22 Gn. 49, Hiph. cause to lie down, of flock Ps. 23* Je. 33 12 Ez. 34 15 .
ty] for SN of late style, unto, as @ &rJ, not by, alongside of, or even down to
from above. ."I Tor"] pi. abstr., rest, refreshment, cf. Is. 28 12 . J nn-ijD n.f.,
elsw. resting place 95 n I32 8 - 14 Is. II 10 . "O^r] Pi- impf. J Sij vb. Pi. lead
or guide, of flock here, prob. after Is. 49, cf. Is. 40"; subj. Yahweh Ps. 31*
Is. 5i 18 . 3. ^pj] not soul as distinguished from body, but paraphrase for
pers. pron. me (v. j 3 ), or soul as seat of emotion and passion, v. BD.5.
33^] : Polel impf. of 3)tf (v. iS * 1 *) phr. a.X., but cf. tfoj 3^n Pr. 25 13 Ru. 4 15
La. jii- is- 19 p s> I9 8 t This is a defective 1., rd. prob. iv 3^ (inf. abs. after
the vb., intensifying its temporal idea, forever, cf. Ju. 5 23 ), and put iirsj at
end. We have thus far four trimeter lines with rhyme. i^jyr;] cstr. pi. of
Sjyr, track (of waggon or cart), of snares of wicked 140% course of life Pr. 4 26
5 21 , here pis "o in physical sense, right as || leading to the proper place.
^Dtf jy? 1 ?] supplementary; phr. also in 25" 31* 79 io6 8 log 21 I43 11 Is. 48 9
Ez. 20 44 . 4. 13 DJ] even when, or if, or yea though (Dr.), 3 sed et, cf. Is. I 16
Ho. 8 10 9i 6 ; v. for other uses of DJ 8 8 i^ 3 19- V>. J N^] n.m. valley, wady,
elsw. \f/ only 6o 2 , n^o J, as 2 S. 8 13 . rncSx] compound, Sx shadow and nra
as pointed ; but this is a rabbinical conceit. It should be pointed J
212 PSALMS
n.m. dense darkness, elsw. 44 20 io; 1:) - 14 Ew^ 270 * Ko. n 1 -P- aM 0)- w. jruve c]
n. sf. i.p. \ rjvirs n.f. (-\/f>u ; ) ^ m on which one rests, walking-stick, staff,
not elsw. V, but Ex. 2i 19 Nu. 2i 18 Is 36" Ez. 2c/ Zc. 8 4 . nan] resuming
subj. with emph., so 27- 37 ic>7 2t (v. sd 3 ). <J"nr] Pi. impf. 3 pi. c. sf. I sg.
J [cnj] vb. Niph. : (i) ^r wrry, /fof<r compassion, c. S; % 9O 13 = Ss- Ju. 2i 6 ;
(2) <f, r*gr*/ one s doings Pss. io6 45 no 4 Je. 2O 16 Ex. I3 17 (E); (3) com
fort oneself?*, if Gn. tf 1 2 (J); Pi. comfort, console, abs., Ps. 69-!, c. ace.
pers. 23!* 71*1 1 19-6. 82 || ^ y 86 i7. Hithp.: (i) be sorry, have compassion,
c. ^ i35 14 = Dt. 32 s6 ; (2) //or/ oneself Ps. 119" Gn. 37^ (J). These
four lines are tetrameters. 5. J jn^r] n.m. table, mat or piece of leather
spread on ground, elsw. 69* 78 19 128*. nnrj] Pi. p f. 2 m., prut, conditional
clause, hast thou made fat, greased, cf. Lk. 7 45 . ftfi (v. 20^}, here of anoint
ing with oil for banquet. \ n;n] n.f. saturation, elsw. 66 1 2 (?). J nn Qal
drink to satiety 36, Pi. drench 65 11 . /cai r6 TTOTTIPLOV crov fj.edv<rKov, U j-
ebrians, so 5. These two lines are pentameters. 6. a ^a IN]. In $, 5, 3
begins v. 6 , but in ws KpaTHrrov, Y quam praeclarus est, are at the end of
v. 5 . They are needed for measure in v. 6 . The phr. ton) 312 is a.X. For a a
(z/. 4"), Dn (z/. ^4). They are personified and so subj. of vb. ^o-n\ \-tar ]
Qal pf. i sg. c. i consec., aic ; pregnant return to dwell, Maurer, Baur, Roster,
De.; but (5 TO KO.TOIKIV jit, so 2, U, as 27* 84 6 . "> roa v^ar, i coord, inf.
cstr. c. sf. i sg. of ar> (v. ^) my dwelling, so Ros., Geier, De W., IIu.,
Heng., Dr., Kirk. 3 habitabo, so 5, 2T, ^ras M, Hare, De Muis, Hi., Oort,
Che., Ba., Ew. 234 <3), Ges. lm(i) e _ nin , no -| f n , a /w/w j for dwelling of God,
temple 36 9 52 10 65 5 92 1 * 93 5 iiS 26 I22 9 ; an nrin dedication of 3O 1 (title),
a nnsn u6 19 1352, -a pyo 26 8 , a nsjp 69!; of entrance for worship, ace. after
N3 5 8 66 13 ; of processions, ace. after rjSn I22 1 , c. a 55 15 , a i> n-n 42 5 ,
*aa one; 134! 1352; of permanent residence for worship, ace. after 3U>% 23** 27*
84 5 , cf. 84", D"c; ^ns (v. ^/5). This verse is a pentameter.
PSALM XXIV.
Ps. 24 combines two Pss., originally independent, in the one
theme, entrance into the holy temple and city. The first is a
didactic choral. A choir within the court of the temple praises
Yahweh as creator and owner of all things (v. 1 2 ). A choir at the
gate inquires what sort of a man may enter the holy place (v. 3 ).
The choir within responds, giving both the characteristics of the
man and the benefits he will receive (v. 4 "*). The choir without
asserts the claims of Jacob to such a character, and to an entrance
(v. 6 ) . The second Ps. is a triumphal choral. Yahweh has come
to the holy city after a victory. The choir without the city de
mands that the gate be raised that the glorious king may enter
PSALM XXIV. 213
into Jerusalem (v. 7 ) . The choir within inquires who he is ; and
is answered that it is the victorious Yahweh (v. 8 ). Entrance is
again demanded (v. 9 ), the same inquiry is renewed, and the effec
tual reply is made that it is Yahweh, God of hosts (v. 10 ) .
A. V. 1 6 , 2 STR. 4 J + 2 6 .
*pO Yahweh belongs the earth and its fulness,
The world and those that dwell therein ;
For He founded it upon the seas,
And upon streams establisheth it.
Who may ascend the hill of Yahweh ?
Who may stand in His holy place?
{~)NE clean, and pure of mind,
Who hath not lifted up his soul to a lie ;
He shall bear away a blessing from Yahweh,
And righteousness from the God of his salvation.
This is a generation -which resorts to Him ;
Those who seek His face are Jacob.
B. V. 7 - 10 , 2 STR. 3 3 + I 3 + 2 3 .
LIFT up, O gates, (your) heads;
And exalt yourselves, ye ancient doors :
And the King of glory will enter.
Who, then, is the King of glory?
Yahweh, strong and mighty,
Yahweh, mighty in battle.
TIFF up, O gates, (your) heads;
And (exalt yourselves) ye ancient doors:
And the King of glory will enter.
Who, then, is the King of glory ?
Yahweh, (God of) hosts,
He is the King of glory.
Ps. 24 was in 13 and fH (v. Intr. 27, 31). < adds to the title an
assignment to the first day of the week, which corresponds with the statement
of the Talm. as to its liturgical use (v. Intr. 39). In Christian usage it is
a proper Ps. for Ascension day. The Ps. is composed of two Pss. of entirely
different character, composed at widely different periods. The older of these
is evidently the second, v. 7 ~ 10 , which probably alone bore the title. The first,
v. 1 " 6 , was probably inserted subsequent to the prefixing of the title to the
second. The combination was made in order to make a Ps. appropriate to
some special occasion in the late Greek or the Maccabean period, otherwise
the Ps. would have been taken up into 2 and IBlEv (v. Intr. 32, 33). The
second Ps. alone would hardly be suitable for worship either in the temple or
synagogue. The second Ps. in its use of nwax (^N) nw, v. 10 , and its em-
214 PSALMS
phasis upon His warlike characteristics, v. 8 , implies the warlike Yahweh of
David s time. The entrance into the city is that of Yahweh at the head of a
victorious army, which suits the removal of the ark to Jerusalem ; cf. 2 S. 6.
There is no mention in the history of any subsequent going forth of the ark
to war, and it is improbable. From that time on, Jerusalem was the holy city,
the capital of Yahweh the king, from whence lie granted victory ; cf. Ps. 2O 3 .
But He is not conceived as going forth from the city to make war. Moreover,
the entrance is into the city, and not into the temple, as we would expect
in later times after the temple was built. The tf?"\y TOD, v. 7 - 9 the ancient
gates, are the gates of the city, which, though a recent conquest of David,
had been a royal city for centuries earlier than his time, and whose gates
might justly be named ancient, reaching back into an antiquity beyond the
memory of man. There is nothing in the Ps. which requires a later date.
It is difficult to see how a Ps. could better fit a historical situation. V. 1 " 6 are
entirely different. It is the temple, not the city, which is to be entered. It
is not Yahweh who enters, but men into His presence. He is enthroned in
the city, and is not at its gates. The mountain is the mountain of Yahweh,
His sacred place, v. 8 . His face they seek, v., from Him they are to receive
a blessing, v. 6 But not only is the city His; the earth and all the inhabit
ants of the world are His, v. 1 . That implies the later postex. conception that
Yahweh is king of the whole world, and that His temple is the central place
of worship for the world. The conception of creation is that of the erection
of a building, an idea which we find Pss. 8Q 12 , IO4 5 , Jb. 38* "I- Is. 48 13 , although
here it is conceived as upon subterranean seas. The characteristics of the
one privileged to enter the sacred place are not external conformity to Law,
but internal, in the mind and soul, v. 4 , implying a lofty ethical conception,
not earlier than the late Persian period, and sufficiently late to be influenced
by Heb. Wisdom rather than Law. The emphasis upon Jacob as the name
of the nation is based upon the Is. 2 ; but the implication that he has such
ethical characteristics as are required by Yahweh, is a conception which could
only have originated in peaceful times, when Pss. of lamentation and peni
tence were no longer written, and when the pious might attend to their
internal, ethical development. On the whole, this Ps. seems to belong to the
Greek period subsequent to Q&, the early time of Heb. Wisdom.
PSALM XXIV. A.
Sir. I. 1-2 was sung by a choir within the outer court of the
temple, praising Yahweh as creator and owner of all things. It
is a trimeter tetrastich of two syn. couplets, the latter giving the
reason for the former. 1. To Yahweh belongs}. He is the
possessor and owner, cf. 89". the earth and its fu/ness}, all that
fills it, its contents, its creatures. the world}, with the special
signification that it is habitable, and accordingly associated with
PSALM XXIV. 215
it are those that dwell therein], its inhabitants. Thus is asserted
the universal ownership of Yahweh, in accordance with the post-
exilic conception that Yahweh is the universal God and the only
God for the whole earth. His ownership is based upon the fact
that He had created them. The creation is conceived as the erec
tion of a great building, as in Sg 12 iO4 5 Jb. 38 4sq - Pr. $**: 2. For
He ], emphatic, He and no other. founded it || established it~\.
The single act of creation passes over, as usual in OT., into the
habitual act of God s sustaining providence ; both later and more
comprehensive ideas than those given in the poems, Gn. 1-2,
although the primitive conception of subterranean seas and
streams is still retained, cf. Gn. 7 n Ex. 20 4 Ps. 136. For vari
ous other conceptions of the relations of sea and dry land, cf.
Gn. i 9 Pr. 8 M) Jb. 26 7Bq> . 3 is a trimeter couplet sung by a choir
outside the gate, inquiring the conditions of entrance. Who
may], not what person, but what sort of a person, as I5 1 .
ascend~\, go up the hill, which is called the hill of Yahweh, be
cause His temple or residence was upon it, as Is. 2 3 = Mi. 4 2
Is. 3O 29 . may stand~\, among the accepted worshippers, admitted
to the sacred precincts. in His holy place~], as consecrated to
His worship.
Str. II. 4-5 is the response of the choir within, in two syn.
couplets, the first giving the characteristics of the one who might
be admitted to Yahweh s presence. These are two in number.
4. One clean]. An innocent man, as io 8 15*. This one is still
further defined as pure of mind. He is characterized by internal
innocence, cleanness, and purity. This has been weakened in
the ancient texts by the insertion of " hands " after " clean," which
makes it refer to action, giving two characteristics and making the
line into a tetrameter. Who hath not lifted up his soul ], in
desire, cf. 25 1 86 4 I43 8 . to a lie~\, falsehood, in accordance with
i2 3 4 1 7 I44 8 - 11 . This is an internal desire, harmonious with the
previous purity of mind. This explanation is favoured not only
by the parallel, of the previous line, but also by the subsequent
line, J^, and Vrss. and hath not sworn to deceit~\. This was
doubtless an explanatory gloss ; but it changes the tetrastich into
a pentastich, and so destroys the symmetry of the Ps. 5. The
second couplet sets forth the benefits to be derived from Yahweh
2l6 PSALMS
in His house. He shall bear away], take with him, when he
departs from the temple. a blessing}, suited to the pure in mind,
|| righteousness, suited to the sincere desire. This latter is not in
the sense of alms, as (, a meaning not known to OT. ; or in the
sense of that which is ethically right, which could hardly be
bestowed upon him ; but in the meaning urged by the phr. God
of his salvation, saving righteousness, righteousness of vindication,
as usual, Pss. 5 9 2 2 32 3 6 U + and Is. 2 45 8 4 6 13 5 1 6 + 6. The choir
without claims the right of entrance in a couplet responding to the
demand as to character, by stating the privilege belonging by
inheritance to the seed of Jacob. They are not strangers who
seek access to Yahweh, but His own people. This is a genera
tion}, a class of men whose characteristic it is, that they resort to
Him || seek His face~\. The ptcs. express continual resort to the
sacred place for worship. ^ has "Thy face," which gives an
abrupt change of person and makes it difficult to explain the
context. " O Jacob," PBV., is an adaptation to %J of some texts
of 3 which have " face of Jacob." But the context makes it evi
dent that these are not strangers seeking Jacob, but Israel resort
ing to his God. "Thy face, O God of Jacob," RV., adapts Jt? to
(d, which gives " the face of the God of Jacob," but the insertion
of "God" looks like an interpretation and it leaves the subj. out
of the parall. The subj., syn. with generation, is exceedingly for
cible in the climax if it is defined as Jacob, with all the historic
rights to the covenanted promises contained in the name. Inas
much as the suffix " they" is not in <, &, U, it is an interpreter s
addition. It is easy to correct the text after the parall. and read
" His face," and to regard the couplet as inclusive, " generation "
beginning and "Jacob" closing it.
PSALM XXIV. B.
Str. I. is a trimeter tristich, the first two lines syn., the third
synth. A triumphal army, with Yahweh at its head, is at the
gates of Jerusalem demanding entrance. The choir summons the
gates to open to admit the king. 7. O gates }, personified and
addressed as persons, || Ye ancient doors}, as reaching back in
history into hoary antiquity. Jerusalem was a very ancient city
PSALM XXIV. 217
before David captured it, whose origin is so remote that it is
earlier than all historical accounts of it. lift up your heads ||
exalt yourselves}. The reflexive is more in accord with the par
allelism than the passive " Be ye lift up," EV S . It is well explained
by Ewald : " A new king is about to enter the ancient and venerable
city, and indeed the highest and mightiest conceivable, Yahweh
Himself, enthroned upon the ark of the Covenant. Such a king
has never entered this city, and the gray gates, although venerable
with age, are too small and mean for Him." And the King of
glory\, a phr. only here; but Yahweh is frequently conceived as
king, Ex. i5 18 Pss. 5 3 io 16 2 9 10 44* 47 3 - 7 - 8 48 3 6S 25 74 12 84 4 95 3 98"
99 4 I45 1 i49 2 ; and glory is one of the most common attributes of
Yahweh, 2<f 72" 145 12 . Here the glory is that of warlike achieve
ments, such as that ascribed to the king of David s dynasty, 2i 6 .
8. The choir within the gates responds to the summons in a
monostich of inquiry. It is not necessary to think of the gates
as speaking. It is the challenge of the sentinels, who must
demand the password officially, even if they know what the
answer will be. It is the poet s art to thus get a reason for the
glorification of Yahweh the king. The choir without respond
in a couplet setting forth who the king is. YahweJi], the God
of Israel, is this king, and not David, God s son, the divine repre
sentative in kingship. strong and mighty~\ . These attributes are
those of a warrior, as defined in the stairlike parall. mighty in
battle. The king is a valiant hero, victorious in battle, a great
conqueror. He has returned from a glorious war ; cf. " Yahweh
is a man of war" Ex. i5 2 3 ; cf. also Num. io 35 i S. 4 21sq - for the
warlike character of the Ark, as bearing the divine presence.
Str. II. 9-10. The choir of the army repeats the trimeter trip
let, renewing the demand for entrance in identical terms.
10. The sentinels make an identical challenge. The choir
respond in terms that cannot be questioned, by giving the divine
name, characteristic of the Davidic dynasty. The longer and more
ancient title, Yahweh (God) of Hosts, is required by the measure.
It was shortened by an early editor at the expense of the measure,
in accordance with the usage of his time, into "Yahweh Sabaoth,"
and so in all Vrss. after (g "Lord of Hosts." The original title
of Yahweh, given as the countersign or military password for
218 PSALMS
entrance to the royal city, is used here in accordance with the
original meaning of this divine name as given in i S. i y 45 , " God
of the battle array of Israel." It was especially appropriate if we
suppose that the entire army of Israel was then at the gates of
Jerusalem with king David at their head, conducting the Ark
of Yahweh to the sacred place consecrated for it. He~\^ emphatic,
and no other, is the King of glory, cf. v. 7- 9 .
XXIV. A.
1. rumS] S of possession, emph. \ nK s Sn-i f!?? 71 ] phi". Dt. 33 16 Is. 34*
Mi. i 2 Je. 8 16 47 2 Ez. 19? 3O 12 ; cf. ci "?an*Fte. 50^ Sg 1 2 , -si CM 96 11 98?.
na SJtNj retracted accent because of final monosyl. (5 inserts ir6.vres =
Sa ; but it is absent in this same phr. 98 7 loj 34 , and is interp. Van (v. p 9 ).
2V"> (v. 2^. V. 1 2 rhymes in final n_. 3. ^]. i is a prosaic addition im
pairing the measure. mrp in] the temple mount, elsw. Is. 2 s ( = Mi. 4 2 ) 3O 29 ;
of Horeb, Nu. io* 3 (JE), nwas > in Zc. 8*, cf. Ps. /y. 4. a:?? v?j] a.X. f
but TO used for innocent person, z/. /o 8 . D^SJ is a gl. of interpretation, mak
ing the 1. tetrameter. aaSia] cf. in^ na 73 1 , 33"? v. ^. ir?] rel. is a
gl. balanced with D"D3, making this 1. also tetrameter. A tetrameter couplet
in the midst of trimeters is altogether improbable. IITDJ KitrS xirj K ?] Kt.,
<S, 3. But Qr. rpJ, as if it were a citation from Ex. 2O 7 = Dt. 5 11 . srej for
ar, cf. Ps. I39 20 . Kir . I2 3 . Syn. is nniipS par^ sS]]. For yar v. /j-J.
nci2 z/. j~. This favours falsehood in the previous 1. rather than the dis
honouring of the name of God. It is prob. that this 1. is an explanatory gl.,
so Bi., Ba. It makes the only tristich in the Ps. @ adds the gl. T ir\-r)<rlov
avrov, U proximo suo. 5. n,^x]. @ has tXe-rujjoavvyv, but this is a late mng.
of npnx not used in OT. Here np-i* [j n^ia is || yv\ as in Is. 2 (espec.) and
subsequent writers, v.j 9 .^* ^N] cf. i8 47 25 5 2y 9 65 6 79 9 85 5 , and for
other uses of jrr. . v. 12?. crorr^oj is concrete for abstr. 6. v ^ : ~n] Kt., vrin
Qr., both ptc. as rel. clauses, || ^rpar, , 3, both pi., as in p". c ; -n vb. j<?^,
consult, by resorting to a sacred place, so ace. of" 1 yS 3 * Gn. 25^ (J) Ex. i8 15
(E) +. app ^^o ^r par:]. Jacob is not vocative, the suffix cannot refer to
him. It is not the face of Jacob that is sought, but God s face. It is possible
to make app an independent clause, it is Jacob, but that is harsh. (51 has
rou 6coO IaAcw/3, so S, "F, and most moderns, which makes the 1. too long
unless with Hare and Grimme VN">.JD. It gives good sense in accordance
with parall. 3 in text of Lag. has faciem tuam Jacob, as % but in text of
Nestle, faciem Jacob, ap>"> ^D, cf. PBV. But it is not foreign peoples seeking
the face of Jacob, as in the conception of second Isaiah and Zechariah, but
faithful Israelites seeking the presence of their God in the temple in Zion.
A simple and natural interpretation would be to regard this 1. as in introverted
parall. with previous 1. :
This is a generation which resorts to Him ;
Those who seek His face are Jacob.
PSALM XXV. 219
^ in "pjo is txt. err., not in <, j&, rd. vjs |l VEhi. > has been omitted in the
one place, i in the other, and ~\ has been inserted in |^, 3 as interpretation.
7. outran D -w -ixt ] so Aq., 3, &, HL. @, S make D3 v ^Nn = oi ti,pxovres
vfj.uv here and in v. 9 the subj., and an;?c> obj., so U principes; the chiefs are
to lift the gates instead of their spreading themselves open; but the sf. with
D3 s ;r*n is not easy; in this case it ought to be with gates. Prob. both sfs. were
interp. and the original had none. NO^I]. The i might be subordinate with
subjunctive, that he may enter : better introducing apod, of imv., and he will
enter, v. Dr. 152 . 8. ni"<c] enclitic, who then, so v. 10 25 12 . ?n>,;] adj. only
here of ">, and Is. 43 17 of army; vb. for "> Ps. 68 29 , cf. ~\r; j?nr Sg 11 , and TJ? as
attributive 62 12 63* 6S 36 93 1 Q6 6 , rjSo TJ? 99*. TOJ] adj. for might of God
fighting for His people, elsw. Dt. io 17 Ne. 9 32 Is. io 21 Je. 32 18 ; of valiant
man, v. i(f. nrn^D T3?] stairlike parall., for this 1. completes what the
previous 1. began, defining mighty as mighty in battle. 9 = v. 7 save that
iNirjn gives place to ixir; but this is doubtless txt. err., for there is no obj.
@ had Niph., so Hare, al. 3 changes to erigite from elevamini. But a
change is improb. in this word only. 10. nr N-in >c]. The inquiry is repeated,
differing only from v. 8a by insertion of xin, but this makes the 1. too long.
Nin is copula and interpretative. @ is same as v. 8 * 1 , so also 3. nisnx mm]
so and 3, makes a dimeter. This is possible, but it is more likely that it
was a copyist s shortening of the older phr. mN3S ^nSx mm, which gives a
good trimeter, into the phr. used in his own time. J N3x] n.m. : (i) army,
organised for war 44 10 6o 12 68 13 io8 12 ; (2) of angels IO3 21 I48 2 ; (3) fig. of
heavenly bodies 33 6 ; (4) war 68 12 (?), others fig. (i); (5) niNax as name of
God of David and dynasty, based on i S. i; 45 , Sanfc^ nwij?D s % X ", originally
rnaoxn ^n^N % Am. 6 14 Ho. I2 6 , .usually mx3X ^nSx "> Ps. 89, reduced to
24 46 8 - 12 48* 84 2 - 4 13 , preceded by ^n 69 7 Is. 3 15 Je. 2 19 +.
nSs Ps. 8o 8 - 15 , preceded by mm 59 6 8o 5 - 20 84; in all cases D^H^N for
an original mm and where preceded by mm conflation. Tajn "pD xin]
emph. conclusion. @ has aur6s ^(rrtj/oCros = n? Nin.
PSALM XXV., 3 STR. 7 6 .
Ps. 25 is a prayer of the congregation in three parts, (i) Peti
tion, that they that trust in Yahweh may not be shamed, but
rather those dealing treacherously (v. 1 " 3 ) ; that Yahweh will teach
His ways (v. 4 " 5 ), and remember His compassion rather than sins
of youth (v. 6 - 7 ). (2) Confidence, that Yahweh will teach the
afflicted His way (v. 8 " 9 ) ; that His paths are kindness and faith
fulness (v. 10 ) ; and that He will instruct and give His intimacy
to those fearing Him (v. 12 - 14 ). (3) Petition, that Yahweh will
bring out of distresses (v. 15 - 17 ) ; that He will see his enemies (v. 19 ) ;
220 PSALMS
and that He will deliver those that wait on Him (v. 20 - 21 ). Peti
tions for pardon were inserted by an editor in place of lines which
he threw out (v. 11 18 ). A liturgical addition makes a general plea
for the ransom of Israel (v. 22 ).
TJNTO Thee, Yahweh, I lift up my soul; (O my God,) let me not be ashamed.
In Thee I trust, (therefore) let not mine enemies exult; even mine;
Yea, let none that wait on Thee be ashamed ; let them be ashamed that deal
treacherously without effect.
Thy ways make me know, Yahweh, (and) Thy paths teach me;
Lead me in Thy faithfulness and teach me ; for Thou art the God of my salvation.
Remember Thy compassion, Yahweh, and Thy kindness, for they are of old.
The sins of my youth remember not ; according to Thy kindness, remember me.
and upright is Yahweh : therefore will He instruct in the way :
He will lead the afflicted in (His) judgment, and He will teach the afflicted
His way.
All the paths of Yahweh are kindness and faithfulness to them that keep His
covenant.
.
Who then is (he) that feareth Yahweh ? He will instruct him in the way He
chooseth ;
He himself will dwell in prosperity; and his seed will inherit the land.
The intimacy of Yahweh have they that fear (His name), and His covenant,
to make them know it.
eyes are continually unto Yahweh, that He may bring forth my feet.
Turn unto me and be gracious unto me; for desolate and afflicted am I.
As for the troubles of my mind, O make room from my distresses ; O bring me
forth.
*.
O see mine enemies; for they are many, and they hate me with a hatred of
violence.
O keep me and deliver me ; let me not be ashamed, for I seek refuge in Thee.
Let integrity and uprightness (deliver me) ; for, Yahweh, I wait on Thee.
Ps. 25 was in Q (v. Intr. 27). <5 has ^a\/x<5s ; but it is not in $, and
it is improbable that it would have been omitted if original. The Ps. is an
acrostic hexameter ; all the letters of the alphabet appear except i and p.
The i might be found if with @ we read *]rNi for |^ -jniN v. 50 ; but then only
three of the six words would be given, and that at the expense of the strophi-
cal organisation of the Ps. These words are more like a gloss of intensifica
tion. The analogy of Ps. 34 favours the opinion that the omission of i was
intentional. With twenty-two letters it was impracticable to get symmetrical
Strs. without such an omission. The p Str. might be restored by substituting
nxnp for nto, v. 18 , regarding the repetition of the latter word as due to dit-
* This indicates the omission of an original line. The words italicised indicate
the stairlike parallelism characteristic of this Ps.
PSALM XXV. 221
tography. But it is probable that this line was a later substitution for the
original line, as was v. 11 , in order to introduce into the Ps. two petitions for
forgiveness of sins. For these two lines are awkward in their relation to their
context, interrupting the movement of the thought; and they lack the catch
word of the stairlike parallelism (v. Intr. 12 A) characteristic of the Ps. in
every other line: cha v. 1 - 3 , loS v.*- 5 , -or v. 6 - 7 , rn v. 8 - 9 , N-P v. 12 ~ 14 , iosin
v. 15 - 17 , and it is probable Sxj v. 20< 21 , the ix: v. 21 being due to a copyist s error
or a stylistic change. It is noteworthy that the catchword is in both lines of
the distichs, but only in first and third lines of the tristichs, v 1 - 3 - 12 ~ 14 - 15 ~ 17 .
V. 22 , as Ps. 34 23 , is a liturgical addition. It is improbable that any writer would
omit a letter of the alphabet from his acrostic, and then add a supplementary
line to rectify the omission. Moreover, the use of D^nSx for mm of the Ps. is
evidence of a later hand, as well as the use of jmS" by way of generalisation of
the petition and confidence of the Ps. The Ps. has three Strs., the first and the
third petitions, separated by the second, expressing trust in Yahweh. It shows
no dependence on earlier writings. It is entirely original as a composition.
The language is not early and not very late. The phrase m>j niNtan v. 7 ,
cf. Ez. 23 21 Jb. I3 26 , looks back on the youth of the nation. The terms
("P~0 P^in v. 4t 14 , nimN nnV v. 4 , f-nn v. 5 - 9 , mv v. 8 - 12 , all show the influence
of D. There is no evidence of the influence of P save in vmj? v. 10 , which is
a gloss, nna nw v. 10 is elsewhere only Dt. 33, and may be regarded as a
poetic synonym of nna ncir. The use of 33*? v. 17 , as i^ 2 24 4 go 12 IO4 15 , is
that of the Prophets of the Restoration Zc. 1-8 Hg., Jo. There are phrases
and words peculiar to the Ps. : "> ")>M 310 v. 8 , the ethical use of 3 IB for God
elsw. ^ 11939.08 . nna f or a iii anc e or friendship with God v. 14 , Dm rwfc v. 19 ,
iBi on v. 21 personified attributes. Other noteworthy words and phrases
are: 31B3 pSn v. 13 , cf. Jb. 2i 13 36" EC. 7 14 ; -> -no v. 14 , cf. Jb. 29 4 Pr. 3 32 ;
^jjm >Sx njs v. 16 86 16 H9 132 ; TIT alone, solitary v. 16 68"; 3Tnn v. 17 dubious
meaning, cf. Ps. 4 2 ; f "Po v. 17 iof- 13 - 19 - 28 Jb. I5 24 Zp. I 15 . These tend to
the terminology of Job. The language and style favour the Persian period
prior to Nehemiah.
Str. I. is a hexameter heptastich of petition, composed of a tristich
and two distichs, each with its catchword, in stairlike parallelism.
1-3. Unto Thee \ in Thee], both emphatic in position, to indicate
that Yahweh, \\ my God, was the only person to whom it could be
said, / lift up my soul, in longing desire, || / trust, of confidence
and reliance, || wait on Thee, cf. v. 21 , hoping, expecting help. let
me not be ashamed^, by being overcome by enemies : the catch
word of the tristich, repeated both negatively and positively in
v. 3 . let not mine enemies exult ], in triumph. These two vbs.,
originally in synonymous clauses in two different lines, were by
a prosaic editor brought together in one line in J^ and so in EV 8 .,
222 PSALMS
at the expense of the parall., the measure, and the acrostic of the
second line. them that deal treacherously}, they are crafty, in
triguing, treacherous enemies. without effect}, without accomplish
ing anything, as f, "disappointed of their expectations," Ham.;
" without cause " of EV 9 . is not justified by usage. All this is not
the prayer of an individual, but of a community in peril from crafty
enemies. 4-5. Thy ways || Thy paths"}, terms of the legislation
of D., in which the people were to walk in their course of life.
make me know || teach me}, the latter the keyword, reappearing
therefore in v. 5 || lead me ; all bringing out the divine discipline
of Israel on its positive side of instruction and guidance in the
Law. This is enforced by an appeal to historic experience, in
T/iy faithfulness}, that is, to the promises of the covenants with
the fathers. God of my salvation"}, whose character it is to save,
and from whom salvation comes. A later editor adds, either to
the text or originally on the margin, so that it subsequently came
into the text, on 77iee do I wait all the day}. This is parallel in
thought to the previous clause, and a repetition of that of v. 3 , with
out any proper motive in the Ps. itself, and at the expense of
the measure and strophical organisation. 6-7. Remember}, the
keyword of the distich, repeated therefore in both negative and
positive form in v. 7 ; cf. v. 3 . Thy compassion}, the sympathetic
attitude of Yahweh towards His people as their Sovereign and
Father ; || kindness, as in v. 7 , which is the only measure of the
remembrance. This is more probable than the pi. "loving kind
nesses " EV 8 ., more properly " loving deeds " JPSV., which, though
sustained by J^ and Vrss., is a late and uncommon usage, and is
probably an assimilation to the previous plural, which, however,
is an abstract plural and not, as this would be, a plural of number.
The difference is one of interpretation and not of an originally
different text. They are of old}. These gracious attributes of
Yahweh have characterised Him from the most ancient times in
the historical experience of His people. This suggests in antithe
sis, The sins of my youth remember not}, the sins that the people
had committed in former generations, in the beginning of the
national existence, as in Ez. 23 21 in connection with the abode in
Egypt. and my transgressions} is a gloss of amplification, mak
ing the line over full. " Remember not sins " is a prophetic term,
PSALM XXV. 223
Je. 3 1 34 Ez. iS 22 33 16 Is. 43^ Ps. 79 8 -f, to indicate that Yahweh,
in His sovereign grace, puts them out of mind, treats them as
if they had never existed. It is parallel to " not impute " Fs. 32 2 ,
"not reward according to" io3 10 . It is also syn. with "passing
over, overlooking, ignoring " them, Acts 1 7 30 Rom. 3^. O Thou
for Thy goodness sake}. This is a gloss, introducing an additional
plea, and adding a prosaic short sentence to a line and a Str.
which are already complete.
Str. II. expresses trust and confidence in Yahweh, intervening
between Strs. of petition. It is composed of a distich, v. 8 " 9 , and
a tristich, v. 12 " 14 , with catchwords and stairlike parallelism, and two
intervening lines, v. 10 ~ u . 8-9. Good and upright is Yahwth~\.
The ethical character of Yahweh is here emphasised, at the begin
ning, in order to indicate that His disciplinary guidance is ethical.
Usually God is good, as benignant; here, as iiQ 39 68 , seldom else
where in OT., ethically good. Therefore"}, on the basis of this
character of Yahweh. will He instruct || lead || teach}, stating
as a fact what was prayed for in v. 4 " 5 . the way}, the keyword
of this distich, therefore, repeated in v. 9 , which also takes up the
term of v. 4 " 5 , the afflicted; pious Israel, as afflicted by enemies, v. 2 ;
v. 9 13 . Therefore sinners v. 8 is improbable in the parallelism. It
is a later gloss, making the line over full, and preparatory to the
petition for pardon v. 11 10. All the paths of Yahweh}, not the
paths in which Yahweh goes, but the paths which Yahweh teaches
His people, as v. 4 are kindness and faithfulness}, as in v. 5 - 7 . He
leads in faithfulness, and kindness is the norm of His remembrance
of His people. to them that keep His covenant*}, the covenant
between Yahweh and His people, whose substance is the Deutero-
nomic instruction in those ways and paths already spoken of. The
keeping of this covenant is a walking in its ways under the guid
ance of Yahweh. and His testimonies }, a gloss of amplification
from the point of view of the later priestly legislation, making the
line over full. We should now expect, in accordance with the
method of this psalmist, a synonymous line with the catchword
of this line repeated, and that covenant would be this word. In
fact the expression of trust and confidence which characterises
this Str. is suddenly abandoned, and petition abruptly appears.
11. For Thy name s sake}, an urgent plea, as the basis of the
224 PSALMS
petition, thrown before for emphasis, that the good name, the
honour of Yahweh may not suffer in His people. pardon mine
iniquity}, lift it up as a burden, and bear it away from me and
from Thee; syn. "forgive," as v. 18 . for it is great}, not in
intensity, but in amount, cf. 19". All this is well suited to a
worshipping congregation ; but it is not in accord with the con
text, or the course of thought of the Ps. It doubtless was a
liturgical substitution for the original line, which was parall. with
v. 10 12. Who then is he ?} This inquiry is in order to prepare
the mind for the emphatic answer, that feareth Yahweh}, the key
word of this tristich, reappearing therefore in v. 14 He will in
struct him in the way, as v. 8 , || make them know it, as v. 4 . He
chooseth~\, relative clause with Yahweh subj., as 33 12 65 ". It is
usually interpreted as " he should choose," with man as subject.
The context favours the former interpretation. 13. He himself^
antith, to his seed, or posterity ; the former will dwell in prosperity,
in accordance with the blessedness and prosperity promised to
those who fear Yahweh and walk in His ways, cf. Dt. 28; the
latter will inherit the land, the promised land of Canaan, as Pss.
37 9 ~ 34 44 4 , in accordance with Gn. i5 7 Num. I3 30 2i 24 - 35 Jos. i8 3 (JE)
Dt. i 8 - - L ^ -j- . 14. The intimacy of Yahweti}, the intimate, secret
fellowship granted to those admitted to the inner circle of friend
ship or alliance, cf. Pr. 3^, Jb. 2p 4 ; II covenant, which, while refer
ring to the Deuteronomic covenant, as above v. 10 , has yet in this
connection the more fundamental meaning of an alliance, as Ps.
55 21 . they that fear (His name} }, as 6i c 86 11 IO2 1C , for so the
text originally read, as the measure requires, instead of " fear
Him " of Jfy, followed by EV., which leaves the measure defective
by just one word, which appears, however, in (, although " His
name " is there expanded into a clause, practically identical in
other respects with the previous one.
Str. III. is composed of a tristich, v. 1 ^ 17 , and a distich, v. 20 " 21 *
with the usual catchwords and intervening lines, v. 18 " 19 , of a differ
ent character ; cf. v. 1(M1 . 15. Mine eyes} in antithesis with my
feet. The former look continually unto Yahweh ; the latter, Yah
weh on His part, in response to the pleading look, brings forth
irom a place of peril. that He may bring forth}, in accordance
with the petition which is characteristic of the entire Str., as
PSALM XXV. 225
distinguished from the calm statement of fact which is charac
teristic of the previous Str. The EV 8 . and interpreters generally
regard the clause as causal in accordance with previous context,
" for He shall pluck," a loose but poetic rendering of vb. meaning
" bring forth," which is the keyword of the tristich. from the
net } in f^ and Verss. is due to an interpretative gloss after 9 16 ;
but it is at the expense of the measure and has nothing to suggest
it in the context, and really is too specific, leading away from the
more general thought of the tristich. from my distresses}, the
parallel of v. 17 , where the vb. is repeated, also syn. with the adj.
desolate, abandoned to enemies, left alone (v. 22 21 68 7 ), and
afflicted, suffering from words and deeds of the enemies, as v. 2< 9 ;
so also with troubles of my mind, mental distress, anxiety caused
by the treachery of the enemies. 16. Turn unto me and be
gracious unto me~\. The turning unto the people on the part
of Yahweh is an appropriate response to their eyes continually
directed unto Him. 17. O make room}, in accordance with the
usage of 4 2 ; give breathing-place, breadth of position, in contrast
to the straits, the cramped and narrow position, in which they were
now situated, a mng. entirely appropriate between the verbs " bring
forth." The rendering of (, J, EV 8 ., al., " the troubles of my
heart are enlarged," has no usage in Heb. to justify it ; and the
interpretation of the vb. as perfect, while justified by J^, is against
the context, and due to an ancient misreading of the text, attach
ing the letter Waw to the preceding instead of the following word.
18. O see mine affliction and my travail^. This line is ren
dered suspicious at the start by its substitution of a vb. with 1, and
indeed the same as that of v. 19, for the expected one with p,
which should appear here in the order of the alphabet. An easy
emendation would give us this ; but there remain the same objec
tions that we have found against v. 11 , namely, the unexpected plea,
and forgive all my sins, and the absence of the catchword of the
distich. It is probable, therefore, that we have a liturgical substi
tution for the original line syn. with v. 19 . 19. O see mine ene
mies }, the same as those mentioned v. 2 , only there they were
treacherous, and so dangerous ; here they are many, numerous,
and so outnumbering the people of Yahweh that they need rein
forcement. and they hate me~\. This is probably the catchword
Q
226 PSALMS
of the distich, and was to be found in the original mate to this
line ; intensified by with a hatred of violence, a hatred that
prompts to deeds of violence. 20-21. O keep me and deliver
me~\, the latter probably the keyword of the distich, reappearing
in v. 21 in the original text ; but an early copyist by the mistake
of a single letter read it " preserve me," which really implies a
previous deliverance, and is not so well suited to wait on Thee
II seek refuge in Thee, which imply that the deliverance has not
yet been granted. Let me not be ashamed] goes back to the
beginning of the Ps. v. 1 " 3 , and implies the continuance of the same
situation. Let integrity and uprightness^ personified as messen
gers of God sent forth to deliver His people, cf. 23 6 43 3 . Yah-
weh] concludes as well as begins the Ps., according to <0> ; but %fy
omits it, and so loses one tone from the measure. 22. This is
a liturgical addition by a late editor, as 34 23 . O God~\ is charac
teristic of IE and an Elohistic period of composition. Yahweh
was this psalmist s God. ransom out of all his troubles^ cf. yS 42
i30 8 . Israel], the name of the people of God, cf. i4 7 . This
final petition was suited for the congregation in worship at all
times ; it generalises the Ps., which was based upon a particular
historical experience.
1-2. T^W] emph., so also troi as the seat of desire; roj NC J lift up the
soul, in desire, mm \x 86 4 I43 8 ; Sx rei 24!* Dt. 24 15 Ho. 4 8 Pr. ip 18 . The
1. is defective, lacking two words to make up the hexameter characteristic
of this alphabetical Ps. One of these is v-^v, after ; the other is the
superfluous ^U*ON~ S X of next 1., which a prosaic editor has attached to the
juss. that follows, bringing the two together. Then 1. 2 begins with its letter,
TO, also emph., and has its right measure, tro is the keyword of the first
tristich, thrice repeated (v. 6 11 ), this poet showing a liking to the stairlike
parallelism (v. Intr. I2A). "firm] emph. present (v. ^). n^p 1 SN] Qal
3 pi. neg. juss. ^N should be ?>n as (5 in order to be a separate word with
tone. d also has KarayeXao dTbHrdv /zou, U irrideant me, IT?*"", so Che. ^ is
not constructed with the vb., which elsw. is always with i, but with the noun,
to intensify personal reference. 3. T.ip Sr] vb. Qal ptc. pi. sf. 2m. J mp,
t Qal ptc., those waiting for Yahweh 25? 37 69? Is. 4O 31 49 23 La. 3 25 . Pi.
(l) wait, look eagerly for, c. ace. rei Ps. 39 8 La. 2 16 , sq. inf. Ps. 6<j zl Is. 5 2 - 4 ,
c. ace. Yahweh Ps. 2j 5 2 * 4<D 2 I3O 5 ; cir 52 n (?); abs. I3O 5 ; c. Sx Yahwcl.
2711.1* 3781 j s< 1^5. ( 2 ) Lie in wait for, c. ace. Ps. 56 7 , c. ^ pers. IIQ 95 .
?3 should be attached by Makkeph to ci and not to following ptc. for better
euphony. vr3 S] Qal. impf. 3 pi. indie., with neg. N 1 ? is not suited to con-
PSALM XXV. 227
text. < had juss. with SN, which is much more probable. The ^N should be
attached by Makkeph to the vb. to make one tone. a^rsn] Qal ptc. pi.,
article with force of rel. J 1.13, vb. Qal, act or deal treacherously, ptc. pi.,
2^3 na.i-58 i s . 2i 2 24 16 33 1 Je. 38-119! +; px nja Ps. 59*% abs. yS 57 , c. ace.
pers., 73 15 , elsw. c. 3 pers. c^i .], not without cattse, for which no usage can
be shown; but without accomplishing anything, as 7 5 ; cf. 2 S. i 22 Is. 55".
4. T.?" 11 .] emph. Str. -, pi. sf. 2 m. ^i wtfj .y for /amr, so v. 9 (ZA /*), term
of D. TC^s] pi. sf. 2 m., rns (v. 8 9 ), paths for laws. This word has to
bear two beats in the measure, therefore it should be preceded by i, as @.
g^G 1 ?] Pi. imv. sf. i p. is 1 ? (v. i8 35 ), teach, the keyword of the distich, v. 4 " 5 .
5. This v. is overfull. The three words of the last clause are suspicious. Are
they a gl. or part of the missing Str. i ? If with @ we read rp^Ni we might
begin with ). However tempting it may be to find Str. i here, yet the argu
ments against it are irresistible. The last clause is a gl. 6. ibr] (v. 5 5 ),
the keyword of the distich, v. 6 - 7 . TQl] pl sf. 2 m. % cm, n.m. only abst.
intensive pi.: compassion, (i) usually of God 77* j 79 s H9 77 -i 68 , || non 2J 6
4Qi 2 103* Ho. 2 21 Je. i6 5 ; phr. ycm 3-0 Pss. 5i 3 69"; c. ty 145; (2) of man
io6 46 . T?.?n] T 1 ^ <<?<& of kindness (v. 4^ , pi., mostly late 1 7 7 Sg 2 - 50 IO7 43 La.
3 22 Is. 63 7 , improb. in view of its use with an attribute here and the use of the sg.
in parall. 1.; rd. rnpn. It has been assimilated to "pern. >r] though sustained
by <& 6Yt, is prob. a gl. of interpretation. 7. n-i>3 nistsn] pi. emph., phr.
a.X., but cf. Jb. I3 2G Ez. 23 21 . J -nyj, n.m., only pi. abst., youth, elsw. iO3 5
I27 4 , js 7i 6 - 17 129!- *, from youth up, cf. *ja I44 12 . 7fs] pi. sf. i sg. (v. i^}.
has ayvolas, which is better suited to context; but both are probably
glosses, as are also the words that follow ^, for the 1. is just so much overfull.
nnN is not in <, 3. It is an emph. reference to Yahweh in connection with
the imv., due to the insertion of "prj jyn?, which is only an emph. reiteration
of "pcro. J 3-12 n.m. (i) good things, coll. as given by Yahweh 27 in 65;
(2) abst. prosperity of Jerusalem I28 5 , goodness of taste II9 66 ; (3) goodness
of God, in salvation of His people 2$ 7 I45 7 , cf. Is. 63 7 ; stored up for His
saints Ps. 3i 20 . 8. rnn> ir;> s na] phr., a.X. \ 3 ^, adj. (i) good, pleasant
45 2 33 1 ; ( 2 ) excellent of its kind, oil I33 2 ; (3) appropriate, becoming 73 28
92 2 147!; (4) c. p, comp. ^//<?r /4a 37 16 63* 84" n8 8 - 9 ug 72 ; (5) well,
prospewis II2 5 ; (6) ^o^, understanding ill 10 , as 2 Ch. n 10 Pr. 3* + ;
(7) benign, of God 86 5 ; phr. 313 ^D 34 9 IO6 1 107! nS 1 - 29 1358 136^6. 33 n + ;
cf. Ps. loo 5 ; c. S 73 1 I45 9 ; attribute of divine Spirit 143 = Ne. 9 21 , of divine
name Pss. 52 11 548, of divine kindness 69 17 IO9 21 ; (8) good, right, ethically,
(a) of man 125*, the way 36 5 ; (3) of God 2^ II9 39 - 68 . n:v; (v. 7 11 }, is S ?
(v. / 5 ). 2 % ^n] (v. i 1 ) is prob. gl., as the 1. is overfull and the thought
of sinners is not suited to the context, for v. 8 begins the second heptastich
of the poem and is closely related not to v. 7 but to v. 9 , and 17.7 is the key
word of the tristich || my, v. v. 4 . 9. ^"^\\ Hiph. juss. form, but improb. that
it has juss. mng., v. v. 5 . 3^v;] v. g 13 . S^CT] in the Law of the type of
judgment; usually in pi. (v. i 5 }. 10. nrvi ^-cn] phr., Gn. 24 27 (J) Pss. 4O 11 - i2
57 4 6i 8 85!! 86i 5 89 15 115! 1382 (v. 4* /j^J Tvt^ n ?J ] phr., elsw. Dt. 33 9 ,
228 PSALMS
usually nna nr:u ; Pss. 78 IO3 18 I32 12 . J n^a, n.f. (i) treaty > alliance, league,
of nations against Israel 83 6 Ho. I2 2 Ez. 1713-10. (2) alliance of friendship
Ps. 55 21 i S. i8 8 20 8 23 18 , so with God || -no Ps. 2 5 U\ (3) covenant, (a) with
patriarchs IO5 8 - 10 Gn. I5 18 (J) 1 7 2>21 ( p ) W with Israel at Horeb Pss. 25
44 18 50 6 - 16 74 20 (?) 78 10 - 37 IO3 18 io6 45 in 6 - 9 , (<) with David 89*- 35 - *
I32 12 ; cf. 2 S. 7 = i Ch. 17 Je. 33 21 . iv;i^] makes 1. overfull and is a late
gl. : a late term characteristic of P, and found only in writers subsequent to
P (v. /p 8 ). 11. ^sBHjrn^] emph., as 23* 31* 79 9 io6 8 IO9 21 I43 11 . nn^]
1 consec. pf. carrying on juss. implicit in previous clause. J n^D, vb., pardon
(syn. of Nirj forgive}, Qal, c. *? of sin 2$ 11 IO3 3 Ex. 34 9 Nu. I4 19 (J) Je. 3I 34
33 8 36 3 <i r>] . /S 2 4 . This 1. was probably a later substitution for an earlier
1. that has been thrown out. It lacks the catchword. 12. rn T] 7w40, then
(v. 24?} should be connected by Makkeph. I^NH] (y. 4?) is unnecessary.
The 1. is more euphonic without it. i:-i;>] Hiph. impf. 3 m. strong sf. 3 s.
13_ for -in_. There is word play here with previous NV. ~^ n ? ] Qal impf.
i.p. rel. clause, without rel. J nna, vb., Qal choose: (i) c. a, divine choice,
Aaron IO5 26 , not Ephraim 78 07 , espec. David 78, Zion I32 13 ; (2) rel. clause,
subj. God 25 33 12 65 5 ; (3) c. ace. and V, choose something or some one for,
divine choice 47 5 I35 4 ; (4) c. ace. divine choice 78 C8 , human choice 84 11
II9 so. 73. ( 5 ) ptc> n , n2f chosen, of ruler 89 20 ; cf. ^Nic" mna 78 ;51 = i S. 26 2 .
13. a s oa] in prosperity ]b. 2i 13 36 11 EC. 7 14 (y. ^ 7 ). pSn] vb., Qal future. J pS,
vb., Qal, lodge, dwell 3O 6 59 16 ^ ?) ; c. a 25 55 8 ; abs. continue, endure 49 13 .
Hithp., dwell, abide, c. a of man 9I 1 , of eagle Jb. 39 28 . c ; yj Qal impf.
J irv, vb., Qal, (i) take possession of as an inheritance, usually Israel subj.,
c. ace. the land of Canaan 2j 13 378- n- 22. 29. 34 4 ^ c f t 105*4; enemies, subj.
83 13 ; (2) dwell and inherit 69^. Hiph., dispossess 44 3 . 14. J TO] n.
(i) council, of a divan, in bad sense 64 3 , good sense Jb. I5 8 I9 19 ; assembly,
of angels Ps. 89 8 ; (2) counsel, intimate friendship, of men 55 16 in 7 , with
God 2^ Pr. 3 32 Jb. 29*, in bad sense of crafty plotting Ps. 83*. (5 iiD is
misinterpretation. (5 has a parall. clause, nai TO 6vofM xvplov TWV (fropov/jLtvuv
avrbv, which might be regarded as a variant ; but a word is missing from 1.,
and it is probable that the clue to it is given in 6vofjia = 2U f ; then we should
rd. >D^ K vS, the i in VNI^ bejng dittog. from innai; cf. 6i 6 86 11 IO2 16 .
15. TJ,;] c. """Sx, as I23 2 antith. to ^p. T] not causal for, as usual, but
final that,zs, 8 5 , as the subsequent context requires. nvp.r:] is doubtless a
gl., making 1. too long. It is not suggested by the context. 16. njs] Qal
imv. \ njr, vb., Qal, turn, (i) of days of life 9O 9 ; ipan nuflS a/ the turn of the
morning 46 6 Ex. I4 27 Ju. I9 26 ; (2) turn and look, c. S, man, subj. Ps. 4O 6 ;
Yahweh, subj. 69"; jjm ^Ss njs, the two imvs. with i coord. 25 86 16 H9 182 ;
nSen SN IO2 18 i K. 8 28 = 2 Ch. 6 19 . Pi., /r away, put away 8o 10 (?).
T>rv] adj., solitary, as 68 7 I4i 10 (6) (w. ^^ J ); ^? (y. c/ 3 }. 17. nnx] emph.
v. 22 (y. 2O 2 }, not elsw. connected with aaS as the seat of anxiety and trouble
(y. 4 s ). This clause is not the obj. of vb. -la^rnn. Hiph. pf. 3 m. indef. subj.,
and so passive, they have enlarged, increased, for the vb. is not elsw. in this
sense, but only in the sense of increase extent, make more room, and so in the
PSALM XXVI. 229
sense of deliverance from troubles (v. 4?). The i should go with the next
word, and then the form is Hiph. imv. || $oxin, and so make room, as Lowth,
Horsley. The previous clause is then ace. abs., as for, as regards the troubles.
inipDc], P prep, out 0/with f "i?o, n.f. straitness, straits 25*1 \Q^- is. 19. 28
Jb. I5 24 Zp. I 15 . 18. nto] at the beginning of 1. where we would expect ,-
is suspicious, especially as it is repeated v. 19 . It was either an intentional
change of editor or txt. err. Various suggestions have been made as to the
initial word of Str. p, so Dip Du., a^p Che., ixp Houb., Kenn., Horsley; but
the easiest and most suitable is niop, cohort, imv. J N~\p, vb., Qal meet :
(i) in hostility 35 3 , (2) in helpfulness 59 5 ; so prob. here. xri] i coord. Qal
imv. sirj forgive, syn., n^D pardon v. 11 . The 1. lacks the catchword so charac
teristic of the Ps., and it is probably a later substitution for a 1. that has been
thrown out. nBn] n.f. in ^ alw. sin against God v. 7 32 5 38*- 19 5i 5 59*,
of the mouth 59 13 ; ace. after Nii j 32 5 , nno Ps. log 14 Is. 44^ Je. i8 23 , HDD
Ps. 85*, with prep. nS sir: 2j 18 , n Sj? nso Ps. 79, na "\na 51*. sir: is not used
in this sense in D, P, Je., Is. 2 , La., Ch., and is therefore either before D or else
later than P. 19. Dtn nxjir] phr. a.X., but J rmtf? n.f., hatred 2j 19 icx) 3 - 5
I39 22 . 20. *rn5n] Qal pf. i p.s. emph. present, retracted accent because of
following monosyllable (v.2 12 }. 21. "\I?M oh] phr. a.X., personified qualities.
ah (z/. 7 5 ). J nii" n.m., straightness, rightness, right, elsw. asS IE" II9 7 Dt.9 5
i Ch. 29 17 . ^TV?:] Qal impf. 3 pi. sf. juss., -\xj. But this prob. an err. for
the catchword ^v, txt. err. n for S in Egyptian Aram, script. T? v ]i?] Pi- pf-
i s. sf. 2 m. emph. present (v. v. 3 ). @ has mn> omitted by H, but necessary
to the measure. 22. rns] Qal imv. J n^g vb., Qal ransom from violence
and death, man subj. 49 8 I S. I4 45 ; God subj., from enemies and troubles
Pss. 2s 22 26 11 316 34 23 44 27 55 19 69 19 yi 28 78*2 H9 134 , from Sheol 49 16 , from
iniquities I3O 8 . This is a liturgical appendix. The Ps. has come to an end
with Str. n. Str. i was omitted by design, and therefore there was no reason
to complete the alphabetical number of lines. Ps. 34 has the same situation,
is not the divine name of the Ps., but of a later editor.
PSALM XXVI., 4 STR. 4 3 .
Ps. 26 is a profession of integrity by a Levite, engaged in wor
shipping Yahweh in the temple choir. ( i ) He professes integrity
in walk, and unwavering trust in Yahweh, as attested by Yahweh
Himself (v. 1 " 2 ). (2) Ever conscious of the divine kindness and
faithfulness, he abstains from all association with the wicked (v. 3 " 4 ).
(3) He hates the company of the wicked and purifies himself for
sacrifice (v. 5 " 6 ). (4) He loves the temple (v. 8 ), and stands in
its choir blessing Yahweh (v. 12 ). A later editor by additions
and changes introduces the elements of prayer (v. lfli ^ n ) and wor
ship (v. 7 ).
230 PSALMS
T HAVE walked in mine integrity;
In Yahweh I have trusted without wavering.
Yahweh hath tested me and proved me;
Tried out are my reins and my mind.
"V"RA, Thy kindness is before mine eyes;
And I walk in Thy faithfulness.
I do not sit down with worthless men ;
And with dissemblers I will not come.
T HATE the assembly of evildoers,
And with the wicked I will not sit down.
I will wash my hands in innocency,
And I will march around Thine altar, Yahweh.
T LOVE the habitation of Thine house,
And the place of the tabernacle of Thy glory.
My foot doth stand in the level place,
And in the choirs I bless Yahweh.
The title has only in 1 ?, as the entire group 25-28. This Ps. was not taken
up into H, Q3&, or 3i. It was, in its original form, not appropriate for wor
ship in the synagogue, for it was a profession of right conduct from an ethical
point of view, as required by Pss. 15, 24 s " 6 , rather than from the legal of Ps. I,
which in other respects it resembles in v. 4 - 5 by repudiation of any association
with the wicked. C >eh v. 5 are not wicked nations, but wicked Israelites
HYC~T\Z, ircSj j v. 4 ; D^jns ^P v. 5 , whom the author is only anxious to avoid.
The D son, D- Dt *tfw v. 9 , with their ncr and tntf v. 10 , are of an entirely different
type, who are in deadly hostility. These terms represent a different situation
and come from a later editor. The author of the Ps. is in no other peril than
that of ethical contamination. Therefore he purifies himself by Levitical
purifications for participation in the service of the altar v. 6 , and worship in
the temple choir v 1 -. -n^D v. 12 is probably the level place of the court before
the temple where the choir took its stand. The c^npc, elsw. only 68 27 , might
mean assemblies but more probably choirs. This ethical and religious situa
tion in times of peace and prosperity is best suited to the middle Persian
period, before Hebrew Wisdom had become the mould for Hebrew ethics.
This profession of integrity is not so inappropriate as many moderns think.
It is not self-righteousness. It is not so much self-conscious, as conscious of
the divine presence and the requirements that invoke it. It is the ethical
answer to the requirements of Pss. 15, 24 s - 6 , Is. 33 14 " 16 . It reminds us also of
Dt. 26 1 - 11 on the one side and of Jb. 31 on the other. The language of the
Ps. has no other special features than those mentioned above. The Ps. is a
trimeter. The first line has prefixed a petition which makes the line too long,
or, if regarded as an abbreviated line, makes the Str. too long. It is an
editorial change in order to begin with a petition. It is also probable that
original perfects v. 2 as implied by the Kt. ncnx, have been changed by
pointing as imv. for the same reason. V. 7 , for similar reasons, introduces
praise, and v.*- 11 urges petition again, all of which make the Ps. more suited
to public worship in the synagogue, and so later in the church; but spoil the
PSALM XXVI. 231
simplicity and symmetry of the original, which was two pairs of trimeter
tetrastichs.
Str. I. la. Judge me, Yahweh}. This in the present context
must be interpreted in the sense of vindication. But it is difficult
to see in what respect vindication was needed. The context
shows that the psalmist was assured of his integrity, and all that
he really needed was divine recognition and acceptance in wor
ship. This petition is not in harmony with the context ; but it is
an appropriate one in liturgical worship, where various emotions
of the congregation mingle together, and logical consistency is the
last thing that is thought of. It is an editorial gloss. The first
half of the Ps. is composed of two trimeter tetrastichs, as Str. and
Antistr., each composed of two syn. couplets. 1 b. I have
walked"}, the course of life, conduct. This has been in mine in
tegrity}, in entire accord with ethical requirements, complete and
perfect ; not in the absolute sense, but in the plain, popular sense
that, so far as he knew, he was unconscious of any wickedness in
his conduct. This he asserts as a fact, professes it in the presence
of his God. He makes not a profession of faith, but a profession
of morals, as Job 31. The ancient Hebrew was not a philosopher
and had no thought of speculative ethics. The editor is obliged
to introduce this by " for " and make it a reason for the plea for
vindication; but the connection is remote. In Yahweh I have
trusted }, inner disposition, as parallel with outward conduct; the
God-ward attitude of soul, corresponding with the man-ward
attitude of body, faith and works united in one. without waver
ing}, steady, unshaken, uninterrupted was his communion with
Yahweh, in faith, as the counterpart of the integrity, completeness
of conduct. The faith and the works were both alike complete,
entire, unimpeachable. 2. Yahweh hath tested me~\, with its
complement, proved me, and its parallel, tried out, as by the re
fining of metals, v. i y 3 . A most searching examination has been
made by Yahweh Himself, and that has been complete, for it has
extended to my reins and my mind}, v. 7 10 Je n 20 iy 10 2O 12 , the
seat of emotions and passions as well as the seat of the intellectual
and moral nature. The profession of faith and morals therefore
rests upon the divine examination and approval. This assertion of
fact did not suit the requirements of a later worship, and therefore
232 PSALMS
probably the Ps. was left out of the collection made by 233& and
IE. But by changing the pfs. of the vb. to the imvs. " test me
|| prove me || try out," especially when introduced by "judge me,"
the Ps. was made more suited to the worship of the synagogue and
so also for the Christian congregation.
Str. II. 3. Yea], if our interpretation of the foregoing is correct ;
but doubtless the editor interpreted it as " for " in accordance
with v. 16 which it resumes ; so all Vrss. Thy kindness}, as usual
parallel with Thy faithfulness ; the former in accordance with the
trust of v. lc , although it is before mine eyes; the latter in accordance
with the walk, which is indeed expressed in this clause. This
latter is not a qualification of the psalmist, or of the way in which
he walks, and so to be rendered "Thy truth " as EV 8 . because this
Hebrew word seldom has the meaning of " truth," and never when
it is connected with the divine kindness. The " faithfulness " is
syn. with the " kindness," both of which divine attributes as
present with him, before the eyes of his mind, enable him to walk
in his integrity. 4. / do not sit down with~\. In this and the
syn. line, so also in v. 5 , the poet repudiates any association whatever
with the wicked. This reminds us of Ps. i 1 , where walking, standing,
and sitting down with the wicked are repudiated. Here only two
of these actions are mentioned. The action of sitting down with,
is greatly emphasised here because it is repeated in v. 56 , as indeed
it is the climax of the actions in Ps. i 1 . Such a sitting down with
them would imply prolonged association and greater intimacy
and responsibility for companionship, than walking with them or
standing with them. / will not come with], that is, be seen
approaching in company with. The vb. has been intentionally
changed from that of v. 16 - 36 and implies a movement the reverse
of going ; therefore it is improbable that it should have the specific
meaning " go in " of EV 8 . implying entrance to a house or assembly,
which is awkward without designation of place. worthless men~],
men whose speech and conduct is empty, false ; their speech and
professions empty of reality ; with nothing in them that is reliable ;
and so parallel with dissemblers, those who conceal their thoughts
so that they may appear differently from what they are.
Str. III. The second part of the Ps. is composed of two tri
meter tetrastichs, Str. and Antistr., contrasting what the psalmist
PSALM XXVI. 233
loves and hates, the first couplet of each syn., the second couplet
of each synth. 5. / hate], in antithesis with " I love " v. 8 . The
object of the former is the assembly, or congregation of evildoers
|| wicked, more general and positive terms for those of v. 4 ; the
object of the latter is the assembly of the worshippers of Yahweh
in the temple choir, although that is not brought out distinctly
until the closing line of the Str. 6. / will wash my hands ],
doubtless referring to the ceremonial purifications prescribed by
the Law for those who were to serve in the temple worship ; the
use of pure, running water from the sacred lavers of the temple
courts. This washing was not made symbolical by the use of the
ethical term, in innocency, which recurs to the integrity of v. 15 ;
but in order to show that the external ceremonial purification was
only expressive of an internal purity of mind, as indeed the Law
and the Prophets require. And I will march around Thine altar],
in festal procession, with music and song, while the sacrifice was
being made by the priests. There is no good reason to doubt
this ceremonial among the Hebrews, although the direct evidence
for it is slight. But there are many indirect references, cf. 42*
nS 27 i S. i6 u 3O 16 ; and the usual meaning of the Hebrew word
favours this interpretation, as well as the reference to choirs v. 12 .
There is still less justification, from anything we know of Hebrew
customs at sacrifice, to interpret it of the psalmist s taking his
place in the ring of worshippers around the altar.
7. This v. is a couplet of gloss.
To cause the sound of thanksgiving to be heard
And to tell of all Thy wondrous deeds.
This couplet is attached to v. 6 as an explanation of the march
about the altar, to show that it was accompanied with song and
music. The contents of the song were thanksgiving and praise ;
thanksgiving, sounding forth from human voices and musical in
struments so as to be heard far and near. The wondrous deeds of
Yahweh, especially in the redemption of His people, are what these
Pss. of praise commonly tell. This addition is quite appropriate
and in accordance with v. 12 ; but it is hung on to v. 6 by an infinitive,
so that it must go with v. 5 " 6 . It makes the Str. just these lines too
long, as compared with other Strs. ; and it is also overfull in state-
234 PSALMS
ment as compared with the simplicity of thought and expression
of the previous context. The motive of the addition was evidently
to introduce the missing element of praise to Yahweh, and so
make the Ps. more appropriate for public worship.
Str. IV. 8. / love the habitation of Thine house], that is, the
divine abode itself in the temple, the Debir or Holy of Holies,
behind the curtain of which Yahweh was conceived as in resi
dence ; and so syn. with place of the tabernacle of Thy glory] . The
glory of the divine presence was centred there.
A late editor inserts a hexastich gloss
Gather not my soul with sinners,
Or with men of blood my life ;
In whose hands is an evil device,
And whose right hand is full of bribery.
Since I in mine integrity walk,
Redeem me and be gracious to me, (Yahweh).
This hexastich is composed of a tetrastich of two syn. couplets,
the latter synth. to the first, followed by an antith. synth. couplet.
This is also a gloss introduced for the purpose of making the Ps.
more appropriate for public prayer. 9. Gather not }, as the
context shows in order to take away the soul in death || life,
cf. I04 29 , antith. v. 116 Redeem me, and its complement, be gracious
to me. Yahweh is needed here for the measure, unless we are to
regard v. 11 as a pentameter appended still later than v. 9 " 10 , without
regard to the measure of the previous or subsequent context.
With sinners || men of blood], violent men who shrink not from
bloodshed, implying a different set of men from the false and dis
sembling of v. 4 10. In whose hand] emphasised in the parallel
right hand, as stretched out to give an evil device, or plan. In the
hand it is something tangible, defined by full of bribery, a gift of
money, or jewels, or something valuable, to purchase immunity
from crime. These are probably criminals who bribe, and not
judges or rulers accepting bribes. 11. Since I in mine integrity
walk], a repetition of v. 16 in order to get an antith. with the blood
thirsty men, as a basis for the final plea for redemption. The
construction is, however, changed from the perfect to the imper
fect of the habit of life, and the whole is put in a circumstantial
clause.
PSALM XXVI. 235
12. My foot doth stand in the level place}. This couplet is
closely associated with v. 8 as its complement, although separated
by the intervening gloss. The psalmist is standing on his feet
in the levelled place of the court, where the sacrifices were made
at the divine altar. And in the choirs}, the group of singers,
who unite in the chorus of the benediction. This is more probable
than assembly of worshippers in general, especially as / will bless
Yahweh is not merely an attitude of the soul in worship, but
doubtless refers to the benedictions as sung. These benedictions
were sung in full chorus at the close of every Ps. or liturgical
selection (v. Intr. 40). We may either think of them or of the
entire liturgy as sung by the choir.
1. foSn Dna ^JN] \JN emph.; era also emph. (v. T 5 ). V. 11 has rjSw,
otherwise the clause is the same. The 1. is too long. Du. thinks this v. has
been assimilated to v. 11 , and therefore rds. jN on nirp TJ-:U ; . But the
parall. 1. requires iroSn icna IJN, and therefore "O "> "uafltr is the gl. mn>a]
emph., antith. JN. " Jpx H 1 " 1 ] not future of independent clause, but circum
stantial, without slipping, shaking, wavering. 2. ^P)] Pi. imv. J [ nD J]
vb. only Pi. test, prove : (a) God subj. ^6 2 Dt. 33 8 Ex. 15^+; f 0) Israel
tests, tries, God Pss. 7 8 18 - 5Q 95* io6 u Ex. if- Nu. H 22 (J) Dt. 6 16 , so
Ahaz Is. 7 1 2 . |1 nrnx] Qr. Qal imv. cohort, of px (v. I2 1 i; 3 ), Kt. no-nx Qal
ptc., prob. implies an original txt. in which previous vbs. were pfs. ^aSi ^n ^S?]
v. 7 10 Je. ii 20 i; 10 20 12 . 3. ^nrsa naSn.-irn] cf. 25 5 86 11 , i coord.; Hithp.
pf. I p. of TjSn, as v. 1 . evriptcrTr}(ra is prob. paraphrase. 4. Niir v^c] cf.
Jb. II 11 , men of emptiness of speech, falsehood ; worthless men. D^p] Niph.
ptc. pi. a.X., those who conceal themselves or their thoughts, dissemblers.
NON] Qal future, T\Q\. go, for which there is no certain usage, but come. The
rendering of EV B . go in, though possible, is without example apart from desig
nation of place, and to have force should be emphasised by some such
particle as 2j v. 14*. 5. D^nrp Snr>] phr. a.X., assembly of evildoers, cf. T rni?
22 17 , D TID 64 3 . For Snp v. 22, o>>nn Hiph. ptc. of y;~\ v. 22".
6. \S3 r^.33 1 n" 1 ^.] = 73 13 of purification before sacrifice. J yni Qal wash,
elsw. ^ 58^ (feet with blood in vengeance). \\"?\ n.[m.] innocency, m \f/
only in this phr., cf. Gn. 2O 5 (RJE). qnam nK na.aD] march about in
solemn procession, cf. I S. i6 n . J nsrp n.m. altar, as place of sacrifice, elsw.
43* 5 1 21 84* u8 27 . 7. j^s] Hiph. inf. cstr., defectively written for j^ctfn 1 ?
= to raz<? to be heard, the song of thanksgiving; here gerundive, but then the
Str. must be six lines. Du. proposes to transpose v. 7 with v. 8 , and then
inf. becomes dependent on \nanx. This seems necessary because of the
antith. of ans and Njtr. But it looks like an expansive gl. We would, how
ever, expect Sip, as 66 8 . S lpa is elsw. connected with Qal, and it may be that
was the original txt. as interpreted by <S. 3 interprets as Hiph., and Vipa
236 PSALMS
as clara voce. J n J 1 -~i] n.f- : (0 thanksgiving in song, n "?)p 2& 42 5 Jon. 2 10 ,
|| "PIT Ps. 69 31 , nnDi 95 2 , n*?nn ioo 4 , iu? I47 7 ; (2) thankoffering mm p)nar
lo; 22 u6 17 , minS ioo 1 (title), mm mr 5o 14 - 23 , n o^ir 56 13 . T^-^ nep s ]
contents of miP sung by procession, as 9 s 73~ 8 75 2 . 8. mn>] gl., makes 1. too
long, due to the insertion or transposition of the previous distich. J pyc]
n.[m.] dwelling, of -i in heaven, U np a 68 6 Dt. 26 15 Je. 25 30 Zc. 2 17 ; in the
temple, no c Ps. -?6*; usually 71 9O 1 91* are interpreted fig. of > as the
abode of His people, but all dub. (@ cvirptireiav = D>J, error of transposition
of original f> C. IT 3 - ??*?] ^V glorious tabernacle, poetic for temple.
J pirn n.m. dwelling-place, tabernacle, of P, not used in ^; of Shilo 78;
elsw. (a) of temple in a more general sense as dwelling-place of" 1 ; in sg.
:pi33 2 26 s , TiDtf D 74 7 , cf. 46 5 ; () pi. mjstrr, used of tabernacles of Israel
^g28 gy2. o f t^g tomb 49 12 (cf. sg. Is. 22 1G ); of divine residence in Zion
I32 5 - 7 ; holy mountain 43 3 ; courts of temple 84 2 . 9. C"p-j "r^s] elsw. 55 s4
59 3 I39 19 Pr. 29 10 , cf. D^DT U ; ^N 5 7 . 10. I^N] rel., referring back to men of
blood, defined by onwa. V. 9 " 10 are a late gl. 11. A repetition of v. la .
^NI] ) circumstantial since, or in that, seeing that. i^x] Qal freq., antith.
to actions of men of blood. nm ^5] both Qal imv. i coord. The 1. is
defective in the midst of trimeters. Supply nw unless it be a gl., and
possibly even then. This 1. may have been added subsequently to v. 9 " 10 , and
so have been really pentameter. 12. **?n] emph. subj. vb. m^v] Qal pf.
3 f., c. 3 loci as usual, take one s stand, cf. rnaa 134! 1352. J -\ s u ; >r] n.m.:
f (i) a level place 2# 2 27" I43 10 , prob. also 68 7 (for nniria); t (2) abstr.,
uprightness 45 7 6j & Is. n 4 Mai. 2 6 ; (3) the prose mng., level country, not in
i^. t n^npc] n.[m.] pi. 26 12 = 6S 27 , either choirs or assemblies for worship.
T?TN] Pi. impf. I sg. ^13 (y. 5 13 ). This distich seems to be the comple
ment of v. 8 .
PSALM XXVII.
Ps. 27 is composite, (i) A guest Ps. expresses confidence in
Yahweh in time of war (v. 1 3 ), and in the security afforded by
the temple to worshippers (v. 4 " 6 ). (2) An anxious petition urges
Yahweh to answer prayer (v. 7 8 ), not to forsake His servant
(v. 9 ), but to give instruction and deliverance (v. 11 " 12 ). (3) Glosses
adapt the Ps. for congregational worship (v. 10 - 1 *- 1 *-").
A. V. 1 " 6 , 2 STR. 6 5 .
YAHWEH, my light and my salvation, of whom shall I be afraid ?
Yahweh, the refuge of my life, of whom shall I be in dread?
When evildoers drew near against me to eat up my flesh,
Those who were mine adversaries and enemies to me, stumbled and they fell.
Though a camp encamp against me, my heart will not be afraid ;
Though battle rise up against me, I shall be trusting.
PSALM XXVII. 237
QNE thing I ask from Yahweh, that will I seek after;
To gaze on the loveliness of Yahweh (in the morning) in His temple.
For He will conceal me in His covert in the day of distress;
Hide me in the hiding-place of His tent, (in straits) lift me up.
Now therefore He will lift up mine head above mine enemies round about me;
And I will sacrifice in His tent sacrifices of shouting to Yahweh.
B. V. 7 - 9 11 - 12 , 3 STR. 4 3 .
T-JEAR, Yahweh, my voice.
I call, therefore be gracious to me and answer me.
To Thee said my heart :
" Thy face, Yahweh, (do) / seek."
J-JIDE not Thy face from me;
Turn not in anger (against me) .
My help, abandon me not;
Forsake me not, my salvation.
TN Thy Way instruct me,
In an even path lead me ;
Give me not over to the greed of mine adversary,
He that breatheth out violence to me.
Ps. 27 was in $3. There is nothing else in the title of |$, but (5
has in addition irpb TOV xP lff ^ vai ^ priusquam liniretur. Jerome in
his Commentary has antequam imgiierctur ; but says that it was not in
3$ and omits it from 3. Since Kenn. the Ps. has been generally regarded
as composite, the second Ps. beginning v. 7 . So Horsley, Che., Kirk.,
Dy., Ew., Ols., Reu., De., al. As De. says : " Aber auch ubrigens sind die
zwei Halften einander sehr unahnlich. Sie bilden ein Ilysteronproteron,
idem die fides triumphans der I in der 2 in fides supplex umschlagt und mit
Beginn der 5^o-ts v. 7 der Stil schwerfallig, die strophische Anlage unldar
und sogar die Begrenzung der Verszeilen unsicher wird." The first Ps. v. 1 " 6
has two pentameter hexastichs. It was composed in time of war, when the
army of the enemy was to be feared v. 3 . The enemies were national lira SDN
v. 2 as I4 4 . The refuge was the Syn v. 4 , nao v. 5a , Snx -no v. 56 . The worship
was carried on by sacrifice nar with nynn v. 6 . TpaS v. 4 , if a verb, is an
Aramaism and implies post ex. date; but it is doubtless a noun, in the morn
ing, referring to morning sacrifice as 5 4 , and the "n of v. 1 may be compared
with 4 7 . The Ps. is then preexilic. The calm confidence in connection with
extreme peril from enemies, apparently besieging the city, reminds us of the
situation of Jerusalem in the time of Hezekiah and Isaiah, v. 2 K. 18-19.
The second Ps., v. 7 - 9 - 11 - 12 , has three trimeter tetrastichs of prayer for deliver
ance. Nothing indicates any particular occasion. It was probably added to
the first Ps. in the Persian period at the time of the editing of IB in order
to make this ancient Ps. appropriate for synagogue worship. The difficulties
to which De. alludes are due to glosses of a still later date, adapting the Ps.
by generalisation for later situations, (a) The forsaking of a person by his
238 PSALMS
parents, v. 10 , suits a time of persecution such as the Maccabean period, when
families were divided. () v. 13 " 14 , at the conclusion, seem to be an effort to
harmonise the two parts by combining the elements of trust and petition.
They bring the composite Ps. to a more appropriate conclusion. This was
probably the work of the final editor.
Str. I. is composed of three syn. pentameter couplets, progres
sive one to another in their order. 1. Yahweh], not probably,
"is" EV 8 . ; but vocative. my light], light to me, that is light
coming forth from the face of Yahweh, turned toward the people
in favour, in accordance with the priestly blessing, Nu. 6 24 ~ 26 ,
cf. 4 7 44 4 8Q 16 ; here conceived as in its source, the face of Yah
weh being itself a light-giving body or luminary, as in 84 12 Yahweh
is a sun. The light is a saving light, and so the source of it is,
my salvation || refuge of my life], or for my life. The people seek
ing refuge in Yahweh found their life secure, safe from the enemy.
of whom], is therefore a triumphant challenge, implying a
negative answer, of none. shall I be afraid \ be in dread],
However great the external reasons for fear, because of the num
bers and strength of the enemies ; under divine protection His
people are sure that they are absolutely safe. We are reminded
of the sublime challenge, Is. 37 21 " 35 . 2. When evil doers], here
as elsw. referring to cruel, ruthless enemies, who maltreat their
foes ; || mine adversaries || enemies to me], not private enemies,
individuals; but public enemies engaged in war. drew near
against me], in hostility and probably to besiege. to cat up my
flesh], as in i4 4 , as beasts of prey to devour, consume utterly.
What the enemies expected did not come to pass, but the reverse.
The latter is reserved therefore for stronger antith. in the com
plementary section of the second line of the couplet. stumbled],
over obstacles they did not anticipate, and they fell, that is to the
ground in defeat and death. 3. Though a camp encamp against
me], surround the people of God in siege, as the army of Assyrians,
2 K. i8 17seq - It is better to preserve the identity of words in Eng
lish than to use the syn. "host" EV 8 . Though battle rise up
against me]. The specific meaning is more probable here than
the general meaning war. The battle was something to be feared
as the consequence of the siege already begun. In these circum
stances, justifying fear, my heart will not be afraid], resuming v. 1 ;
PSALM XXVII. 239
but the reverse, I shall be trusting}, the ptc. expressing the unin
terrupted, unbroken continuance of the trust in Yahweh.
Str. II. is composed of two synth. couplets, and an intermediate
syn. couplet. 4. One thing], emph. at the beginning. He is
confident of deliverance from the enemy ; he need not ask for
that ; but there is one, and one only thing, he desires : / ask],
emph. of present experience and not of past experience, or ex
perience just completed. that~\, resuming the one thing with
the syn. vbs. : ask || seek after. To gaze on], defining the one
thing, the privilege of beholding steadfastly, contemplating with
a joyous gaze, the loveliness of Yahweh], His glory as manifested
to the devout mind in public worship. in His temple"], the place
where Yahweh resides and where He manifests Himself to His
worshippers. This worship, especially in early times, was chiefly
in the morning, the chief time of sacrifice, as 5 4 59 17 88 14 . This He
brew word has been interpreted, by a difference of vowel points,
as a vb. which properly means "inquire" AV., RV. ; but this is
so unsuited to the context and so difficult to explain satisfactorily
that Vrss. are compelled to resort to speculative mngs. : " visit "
PBV., " consider " RV m ., " contemplate " ^DB. ; some such mean
ing being required to suit the parall. A later editor, not satisfied
with this designation of the one thing, proposes another, though
similar thing, from 2$* : dwell in the house of Yahweh all the days
of my life, at the expense of the strophical organization. 5. For
He will conceal me || hide me~], renewed expression of confidence.
in His covert || the hiding-place of His tent~], both referring to
the temple as a place of refuge ; not that the enemy might cap
ture the city, but be compelled to respect the sacred right of
refuge in the temple ; for no such respect for the temple appears
among the historic enemies of Israel. The conception is rather
that the temple is such a covert and hiding-place that it protects
the entire city in which it is situated, so that God s people, when
they resort to the temple for worship, will be kept in safety from
all enemies. Accordingly, this is definitely asserted, in the day
of distress"]. The siege has caused distress, notwithstanding the
courage and confidence of the people. in straits], as the parall.
suggests ; but an early editor has interpreted the Hebrew word by
a different pointing, as " upon a rock " ; and this has gone into
240 PSALMS
Vrss. ancient and modern, introducing a thought which, however
appropriate in itself, is difficult to reconcile with the context.
The people have their refuge in the temple. The rock was the
refuge of those who were pursued by enemies away from the city
and temple, in the country, where by climbing a lofty rock they
would be inaccessible. lift me up], in victory, the same antith.
to the previous vbs., as is found in the couplet v. 2 . 6. Now
therefore], logical sequence and not temporal. He will lift up
mine head above mine enemies], in victory, repeating the previous
vb. in stair-like parall. in accordance with $&, 3, PBV., Pss. 3 4 no 7 ,
interpreting it as Hiphil of vb., which is much more probable than
J^, though sustained by other ancient and modern Vrss. " shall
mine head be lifted up," interpreting it as Qal. round about
me]. The enemies are besieging the city, in accordance with v 3 ;
so most Vrss. to be preferred to (, interpreting it as vb. " go
about in procession " as 26 6 , attaching it to the next line, at the
expense of the measure of both lines. And I will sacrifice ] in
the morning hour of worship, as v. 46 . in His tent], poetic for
temple as v. 5 , including the court of the brazen altar, the place of
sacrifice. Sacrifices of shouting], sacrifices of peace-offerings in
the form of thank-offerings for the victory granted by Yahweh,
whose chief characteristic was feasting on the flesh of the victims
together with bread and wine in joyful festivity, and therefore ac
companied with the sacred shout to Yahweh. A later editor, at
the expense of the measure, inserts two vbs. : " I will sing, yea
I will sing psalms," more appropriate to the fully developed temple
service of later times.
PS. XXVII. B.
Str. I. is a syn. tetrastich. 7. The first two lines are composed
of usual phrases, v. 3* 4 2 - 4 . / call] is attached by MT., <g, 3,
and all Vrss., to the first line, usually as a relative or temporal
clause ; but they differ as regards the connection of my voice.
(5, 3, PBV. make it the object of hear, but AV., RV., and most
modems attach it to call. The former is required by the measure,
and then it is better to attach call to the second line as the ante
cedent of the two vbs., and so the first trimeter couplet is simple
and harmonious. 8. To thee~], emph., referring to Yahweh.
PSALM XXVII. 241
said my heart~\ t a late expression instead of the usual " in my
heart." We would expect at once what was said. Thy face,
Yahweh, do I seek }, that is, resort to the temple, the place of the
divine presence. This simple trimeter couplet was disturbed by
an early marginal exclamation " seek ye My face." This marginal
exhortation eventually, as in so many other cases, came into the
text at the expense of the rhythm.
Str. II. is a syn. tetrastich. 9. Hide not Thy face}, in indif
ference, not looking at me, ignoring my need of Thee ; || abandon
me not || forsake me not ] ; so the intermediate, turn not, as (&, 3,
interpreting the verb as Qal. But J^ followed by EV S . and
most moderns interpret it as Hiphil, " cast away " PBV. ; " put
away " AV., RV. None of these has any sure warrant in Hebrew
usage, and all are against the parall. in anger against me~], so
probably in the original. But as often " Thy servant " has been
substituted for " me " by an editor. This is more natural than
to take " servant " as obj. of verb, in accordance with the inter
pretation rejected above, or "from Thy servant" of (fi, J, which
requires the insertion of a preposition in the original text. my
help || my salvation] : the assertion of past experience is the basis
of the plea.
10. When my father and my mother have forsaken me~], as
PBV., AV. is more probable than " for " RV., though sustained
by (, 3. It is then the protasis with perfect of vb. This most
naturally is to be referred to a time of religious persecution, such
as the times of Antiochus and the early Maccabees, when families
were divided, and subsequently when parties in Israel became
bitterly antagonistic even in families, an idea hardly suited to the
Ps. in this context. The apodosis is : then will Yahweh take me
up}. This is a late meaning of the Hebrew word. The verse
may be regarded as a pentameter, but more probably is a mere
prose sentence. In either case it does not correspond with the
rhythm of the simple trimeter in which it is embedded, or the
construction of its Strs. This verse is therefore a gloss, not earlier
than the Maccabean period.
Str. III. is composed of two syn. couplets in antith. 11. Jn
Thy way instruct me~\. In 25 8 - 12 , this phr. refers to the Deute-
ronomic legislation ; but that does not suit the present context,
R
242 PSALMS
which suggests rather a way of safety from enemies. This is
favoured by the |j In an even path lead me~\, a path leading to a
level place, a place upon which one can stand securely. This was
certainly the interpretation of the glossator, who at the expense
of the measure, added from, 5 9 : because of those lying in wait
for me. 12. Give me not over~\, taking up the abandonment
of v. 9 and putting it in another syn. form. to the greed ~\. The
soul of the adversaries, as the seat of greedy desire, is all greed.
Parallel with this is, he that breatheth out~\, the greed is expressed
by excited, eager, hot breath. The greed of soul is expressed in
violence of word and deed. The same glossator, probably, as the
one who inserted v. 10 , also inserted between the two lines of the
couplet the words : For false witnesses have risen up against me,
which suits quite well the situation in the strife of parties in
the Maccabean times.
13-14. An editor, probably earlier than the glossator mentioned
above, possibly the one who combined the prayer with the original
Ps., made that combination more appropriate by summing up the
essential ideas of both parts in these verses.
I believe that I shall look on the good things of Yahweh in the land of the living.
Wait on Yahweh. Be strong and let thy heart take courage.
J^ " unless " followed by EV. is marked in MT. as doubtful by
extraordinary points, and it is not justified by most ancient
Vrss.
13. / believe^\ emphatic present with infin. const, of obj. -
that I shall look on the good things of Yahweh ], those given by
Yahweh ; which takes the place of the loveliness of Yahweh of
v. 4 as a practical interpretation of it. in the land of the living^ :
cf. I42 6 , as distinguished from the realm of the dead, emphasising
continuance of life on the earth. This also generalises the more
specific and devout thought of v. 4 . 14. Wait on Yahweh ], in
faith, confidence, and hope ; paraphrased in PBV. " the Lord s
leisure " ; repeated at the close of the verse for emphasis, probably
added by a much later hand. As the previous line expressed the
confidence of the first Ps. by the perfect of the vb., this line ex
presses the prayer of the second Ps. by imperatives : Be strong,
intensified in, let thine heart take courage~}, cf. 3I 25 , which is a
PSALM XXVII. 243
more probable interpretation of the vb., as (, J, RV., Dr., Kirk.,
al., than PBV. " He shall comfort thine heart," interpreting the
vb. as apodosis of imv. and giving it a causative force.
XXVII. A.
1. yipy ^N] phr. a.X. sfs. obj. n^x v. 4? ; yw v. is 6 . \n r>r] phr. a.X.;
J rye n.m. place or means of refrige, safety : (i) place, not in \f/ ; but (2) fig.
of God as refuge 27*- 3i 5 37 39 52 9 Is. 25 4 - 4 Na. i 7 Jo. 4 16 , nipE" D Ps. 28 8 ,
D -i 3i 3 Is. 17, -a TI TN Ps. 43 2 ; (3) fig. of human protection >p ; fO a 6o 9 =
io8 9 . Q"n v. 7 6 . 2. 3^3] Qal inf. cstr., 2 temporal, apod. V?tf? pf. past ex
perience || iVov, i coord. ^~\ attached to O^N, emphasising the sf., was
doubtless original, completing the pentameter. ^s?] is a gl. to emphatically
resume the subj. (v. /6 3 ). 3. DN] protasis of condition, parall. with previous
temporal clause, with apodosis S"y>\ ~ST3] gl., either emph., to call atten
tion to the object of trust ; or in spite of this, even then, as RV., Dr., Kirk., al.
nttfa] Qal ptc. (v. 4?} continuous action, with verbal force, and subj. \IN
completing the 1. 4. rns] emph., one thing. ^Svsr] Qal pf, emph. pres
ent. ^; N] emph. object, that thing. n-,rp nos ^rotr] gl. from 23 65 ; ^rotr
inf. cstr., c. sf. i s. from 3;^ without s is striking in view of S with the subse
quent infs. The glossator did not assimilate it to the context. M _n w ?r]
gl. from 23 6a . r^n^] Qal inf. cstr., obj. of previous vbs. : behold, usually c.
ace. (v. //), here more intense with 3, look intently, gaze on. t -" ] n.m.
delightful ness, loveliness; f of ", in temple here, in His favour 9O 17 , elsw. Zc.
j!?. 10 p fi 2 17 I5 26 i6 24 . "i^Si] is a second inf. Pi. cstr. of \ np3, Aramaism,
rare in Heb., Lv. I3 36 c. *? seek, look for ; Ez. 34 11 c. ace. seek flock, to care for
it ; Pr. 2O 26 is difficult. Toy renders make inquiry. The proper mng. of the
vb. is improper here. What was he to seek in the temple syn. with gaze ?
^DB. contemplate suits context, but Toy says there is no authority for such
a rendering. Point it therefore "V.hS in the morning, the hour of prayer, as
5 4 59 1T 88 14 . 5. v] is causal and the vbs. are futures. nro] TD Qr. [^b]
thicket, covert, lair (v. so 9 ) not suited to context ; better Kt. n?D booth, a
refuge in storm, as i8 12 . n;n a "3] in the day of distress, as 4i 2 (v. 2i 12 }.
^?N ~ l ~??] phr- a.X., but -CD hiding-place (v. s8 12 ). Sns tent, for the temple.
"UX3] (v. / 2 ) not suited to the situation in the courts of the temple, though
|^ is sustained by ancient Vrss. Rd. "1x5 in straits. An ancient editor inter
preted it as ns and wrote it fully -vis. 6. nnyi] not temporal, but logical
(v. 2 10 }. 3-n;] Qal impf. |^; but @, 3, PBV., on 1 Hiph. more prob. in
accord, with previous context, as 3* no 7 . vn oop] ^ and all Vrss. except
(5, U, as i8 12 79 3 (v. j 7 ). It then has two tones as the complement of the
line. rd. vb. TO31D Polel pf. I s. go about in procession, as 26 6 (v. if 11 },
and attached it to next vb., which is then interpreted as i consec. impf. ; but
the obj. of vb. in this sense could hardly be missing, and no adjustment of the
measure is practicable. ^n^TNi] i coord., with Qal cohort, expressing resolu
tion. For n3i vb. and noun, v. 4>. \ njrnn] n.f. shout, in ^ (i) religious shout
244 PSALMS
in temple, in connection with sacrifices; so here, 33 3 47 89 16 ; (2) clashing,
of cymbals I5O 6 ; cf. vb. yn v. fi 12 . The 1. needs a word to complete its
measure. That is probably rnrrS. Then n-vtrx and rnpTNi are expansive gls.
XXVII. B.
7. A new measure, trimeter ; and doubtless another Ps. begins here, which
was pieced on to the previous Ps. ; cf. Pss. 19, 24. > Etr] Qal imv. of peti
tion, sq. ace. ^p, as i8 7 55 18 642 UQ 149 ; so 6, PBV. ^p] does not go with
N-\PN as AV., R.V., for this vb. belongs with 1. 2. OJjn ^JJrn] vbs. in emph.
coordination preceded by i of consequence ; both Qal imvs. c. sf. I s. For
fjn v. 4 2 ; nj> v. j 5 . 8. ^] emph. *aS -^N] phr. a.X., elsw. 3^3 io 6 - n - 13
I4 1 (= 53 2 ) 35 26 74 8 , 33^3 4 6 ; butcf. aS nB3 28 7 . ^o -ViT^a] 2 pi. is striking
here in the midst of 2 sgs. referring to God, and I sg. referring to the poet.
But Vrss. had a different text : <S B t&fflTrjaa rb trp6<rwir6i> crov, so Roman Psal
ter quaesivi faciem tuam, q^o ^n^3 ; U exquisivit te fades mea, 3 quaesivit
vultus metis, so S and xc--T. an d 98 other codd., HP. Compl., Theodoret,
-JD urjpa. S> has the shorter text po ^D itfpa and attaches nw to the next 1.
The latter is tempting, but improbable. All but > agree in this 1., which is
entirely appropriate to context. All but <t in the oldest codd. agree in ^fl ic ; p3
which is best explained in |^ and then regarded as a marginal pious gl.
9- T!?? 1**? Brr^N] phr. a.X. and difficult. Vb. Hiph. of ^ improb. , Y,
3, take it as Qal, as if with "pays, so Horsley. 1-13;* is prob. a later substitu
tion for -o, which is required by rhyme. The vb. is best interpreted as Qal.
" ?7 T ?.] em ph. ( v 22 20 }. -7^?] aorist of past experience in order to get a
basis for plea. It makes the 1. too long and is gl. jlSterrVK] juss. with neg.,
two tones. J ITBJ, vb. Qal abandon, elsw. 78 94 14 . >e f j ^ S] v - I2 ^* fuller
for original ^j?c ! % as v. 1 10. mm] emph. "JODs 1 :] Qal impf. qos in sense
of take up, care for, late (v. 26 9 ^). This v. is a general statement, not in
accord with the urgent petition of the psalmist in a real situation of difficulty.
It has five tones and is not in accord with the rhythm. It disturbs thestrophi-
cal organisation. It is a generalising gl. to make the Ps. more appropriate
for synagogue worship, when such breaking up of families took place as in
Maccabean times. 11. "VC^D m_sn] phr. a.X.; for rn v. , ~nir>;p v. 2& 2 .
^T ^ li P^] gl from jr 9 , which was in the mind of the copyist. The vbs.
\n_Vi, -gnu, were originally at end of line for rhyme in % characteristic of
the Ps. 12. I TS] pi. sf. i.p. Rhyme and || n3> require sg. \ iDf?] real pf.
3 pi. c. 3 pers., elsw. c. S? 278 54 6 (?) 86 14 92 12 I24 2 ; evidence of another and
later hand. f T.r ^?] as Ex. 20* Dt. 19- Pr. 6 I 4 5 , cf. i2 17 I 9 5 - 9 (pi.),
a legal term of generalisation ; there is nothing in the rest of the Ps. similar
to it. J -i> n.m. in ^ elsw. phr. f orn ny 35 11 , as Ex. 23 1 (E) Dt. I9 16 ; and
of the moon Ps. 89 38 . This clause disturbs the thought and is a gl. nr] dub.,
j9DB. adj. f no; aA. V^" 1 on ly J e - 4 81 > ^ otn dub. ; better n. formed by > from
ni2, which vb. is used in D, Pss. io 5 I2 6 , in the same sense as here. 13. sSiS]
marked as doubtful in MT. by extraordinary points (v. Intr. 3). J N^-iS if
not, unless ; in ^ elsw. ^i 1 ? 94 17 io6 23 H9 92 I24 1 -*. @ has eaur^ = >S, and
PSALM XXVIII. 245
the measure requires another word with the previous clause. N 1 ?! 1 ? is proba
bly a conflation of two readings, iS and N 1 ?. But the original was doubtless ">h
in rhyme, as all other lines of this Ps. The Ps. is complete here. The
remaining lines are liturgical additions. o^n V?.?^] phr. elsw. in 52 7 I42 6
Is. 38" S3 8 Je. ii 19 Ez. 26 20 32 23 (+ 5 t. Ez.) Jb." 28 13 . 14. nip] Pi. imv.
repeated in last clause (v. 2J 3 ), c. Sx here, as in 37^ Is. 5i 5 ; usually c. ace.,
as in 25 5 .
PSALM XXVIII., 3 STR. 4 5 .
Ps. 28 is a prayer : (i) expostulating with Yahweh for aban
doning His people in peril of death, and crying aloud for help, with
hands uplifted towards the holy shrine (v. 1 " 2 ) ; (2) urging that He
discriminate between them and their enemies, visiting the latter
with retribution for their deeds (v. 3 ^) ; (3) blessing Yahweh, the
strength and shield, and rejoicing in Him as the refuge for king
and people (v. 6 " 8 ) . Glosses give a reason for the imprecation upon
enemies (v. 5 ) and a liturgical petition for salvation (v. 9 ) .
TJNTO Thee I call, my Rock: be not silent (turning) from me;
Lest, if Thou be still (turning) from me, I be compared to them that go down
to the Pit.
Hear the voice of my supplication for grace, while I cry unto Thee for help;
While I lift up my hands, (my God) unto Thy holy Shrine.
"Q RAG me not away with the wicked, and with workers of trouble ;
Who are speaking peace with their neighbours, while wrong is in their minds.
O give them according to their deed, and according to the badness of their doings ;
According to the work of their hands, render them their recompense.
"DLESSED be Yahweh, because He hath heard the word of my supplication for
grace !
Yahweh, my strength and my shield, in whom my heart doth trust !
And I am helped, and my heart doth exult, therefore with my song will I praise
Him,
Yahweh, the strength (for His people), and the refuge for victorious deeds for
His anointed.
Ps. 28 was in 3. It received two important glosses: (i) v. 5 , a mosaic
from Is. 5 12 and Je. 24 6 42 45*; (2) v. 9 , a liturgical addition. The Ps. is a
prayer for help in time of war, closing with a certitude of victory. It resembles
Pss. 20, 21 : inTD v. 7 = 2O 7 ; T> v. 7 - 8 = 2i 2 - 14 ; rnjnir> v. 7 = 2i 2 - 6 ; -PE> v. 7 =2i u .
The lifting up of hands towards the "v:n v. 2 , is similar in situation to the
sacrifices offered in 2O 4 . The Davidic monarchy was still in existence v. 8 ,
and the temple worship was carried on v. 2 . The wicked are foreign enemies
who are treacherous, professing peace, but really bent on mischief v. 3 . The
situation is one of extreme peril. The nation is in danger of perishing.
246 PSALMS
na >"nv v. 1 is a phrase, of which no earlier usage can be assigned than Ez.
and the exilic apocalypse Is. 14. The Pit is the Pit of Sheol. We are led to
think, therefore, of the late Babylonian period shortly before the exile. The
king was probably Jehoiakim. The wicked nations were probably the Moab-
ites, Ammonites, and Syrians of 2 K. 24 2 .
Str. I. is composed of two stair-like couplets. 1. Unto Thee},
emph. in position, Thee, and no other, defined by my Rock, which
in the earlier literature is a divine name ; but which has become
in the time of composition of this Ps. a concrete expression for
Yahweh as the safe refuge of His people (v. iQ 15 73^ 92 I44 1 ),
an idea taken up again in syn. phrases in v. 7 " 8 . A later editor in
serted Yahweh, at the expense of the measure. / call}, em
phatic present, what is now being done, and not as EV. " will call "
future action. be not silent], changed in the syn. line into a
conditional clause, if Thou be still ; that is ignoring, neglecting
the prayer, and the serious situation of the people. These verbs
have a pregnant construction in Hebrew involving the insertion
of an appropriate verb turning from me. I be compared to], not
only become like, resemble, but in the eyes of others, before the
enemies, be compared to the other nations they have conquered
and destroyed. that go down to the Pit]. The Pit is the deep
dark dungeon in Sheol, to which the wicked nations descend,
according to Is. i4 15 - 19 Ez. 26 20 32^ - 30 , cf. Ps. 7 16 , and not
another name for Sheol itself. So the people of God would lose
their national existence, just like the other nations destroyed by
the Babylonian empire, unless Yahweh their God saved them.
2. Hear the voice of my supplication for grace]. The prayer is a
supplication for favour and bestowal of gracious deliverance. It
is aloud, the voice of the petitioners sounding forth in the court of
the temple in plaintive tones ; defined by while I cry unto Thee
for help. These public prayers, recited aloud by priests and
people, doubtless, as always, accompanied the sacrifice of whole
burnt-offerings in the courts, and the burning of incense in the
temple itself. At the same time, the attitude of supplication is ex
pressed in the gesture, / lift up my hands, the ancient and natural
attitude of invocation and supplication, stretching forth the hands
to call and to receive. So in La. 3 41 " Let us lift up our heart to
our hands unto God in the heavens." The heart goes up to the
PSALM XXVIII. 247
uplifted hands and from them upward to God in heaven. But to
the author of La. there was no temple ; it had been destroyed.
This Ps. was, however, sung in the temple, and the hands were
lifted up towards the place where Yahweh was conceived as
resident. Unto Thy holy Shrine~\, the Debir, the throne room,
otherwise called the Holy of Holies of the temple. The measure
requires the insertion of My God, which was omitted by copy
ist s mistake, due to the similarity of the Hebrew word with the
preposition that follows.
Str. II. is composed of a synth. couplet and one of introverted
parallel. 3. Drag me not away]. The petition for discrimination
between the people of Yahweh and the nations that have perished,
or are ready to perish, at the hands of the Babylonian empire, now
passes over into a plea for discrimination between them and the
minor surrounding nations, who are in similar peril, lest they be
involved in the common ruin. Israel would not be dragged along
and away as captives with them. with the wicked~\. These are,
as frequently in the preexilic Pss., wicked nations || workers of
trouble, the trouble, mischief, injury that they were doing to the
people of God in their extremity. They are also treacherous,
speaking peace with their neighbours^. They pretended to be
friendly and in alliance against a common foe ; but in reality they
were hostile, ready to betray Israel on the first opportunity.
wrong is in their minds ], their real intent was to take advantage
of the troubles of Israel, to unite with their enemies and prey
upon them. This is exactly what Moab and Ammon, the Syrians
and Edomites, did, according to 2 K. 24* ; cf. also Ez. 25 for the
prophet s denunciation of them. 4. O give them || render them
their recompense^, an imprecation, in introverted parallel., not upon
individuals, but upon the treacherous, cruel, neighbouring nations,
calling upon Yahweh to give them exact retribution. according
to their deed \\ the badness of their doings || the work of their hands ^,
the treachery of which they have been guilty and the trouble which
they have wrought upon His people. A later editor feels con
strained to add a reason for this imprecation, which was evident
enough to the author of the Ps. in the historical situation in which
he wrote, but not so evident in later times: 5. Because they
regard not the works of Yahweh, nor the operation of His hands,
248 PSALMS
He brcaketh them down and buildcth them not again"]. The first
of these clauses is a free citation from Is. 5 12 , contrasting the work
of Yahvveh s hands with the work of the hands of the wicked
nations, and His work with their work ; with the implication that,
if they had paid attention to His work they would not have done
their work, and because of this neglect, retribution comes upon
them. The second clause is a free citation of a favourite expres
sion of Je. 24 6 42 10 45 4 . Yahweh will break them down, destroy
their national existence, and not build them up again ; their ruin
will be complete and final.
Str. III. is a tetrastich with introverted parallel. It expresses
certitude that the previous petition has been granted, and that by
using again the exact words of v. 2a . This certitude was probably
due, as in Ps. 20, to some external evidence, given either by a
prophetic utterance, or by some sign of the acceptance of the
sacrifice ; and so the Ps. changes its entire tone to a bless
ing. 6-7. Blessed be Yahweh~\. Such benedictions subsequently
became the ritual conclusion of every Ps. or liturgical selection
(v. Intr., 40). Yahweh is repeated for emphasis in the second
line in order to attach to Him, in apposition, the attributes
already involved in " my Rock " v. 1 , namely, my strength and my
shield. This phrase, only found here, combines the usual concep
tions that Yahweh is the source of strength to His people (v. 2I 1
46 2 84 6 ), and that He is the shield, interposing between them and
their enemies (as 3* y 11 i8 3 ). in whom my heart doth trust\
The calm confidence to which the psalmist has now come, is in
striking antithesis to the expostulation for neglect and the cry for
help with which it begins. And 1 am helped^, the help has been
given and is now enjoyed, and as a necessary consequence, my
heart doth exult~\. The trust of the heart has passed over into
exultation, and the vow, with my song will I praise Him~\, the
song of thanksgiving which is to accompany a thank-offering for
the victory over enemies, now regarded as certain. The whole is
summed up in the common experience of king and people.
8. Yahweh~\, in apposition with the object of the previous verb,
and not an independent clause ; and therefore having in apposi
tion, as v. 7 , and not as predicates, the strength, as v. 7 , explained
more fully as the refuge. victorious deeds ], from whom deeds
PSALM XXVIII. 249
of victory come as a gift, as in 2i 2 . for His people~\, the nation,
as ( ; but % by error, has " for them," which must have the
same interpretation, although there is nothing to which the 3d
plural refers. for His anointed^, their king, anointed by Yah-
weh over His people, and so His representative, belonging to
Him as His own.
9. When the Ps. was adapted for public worship, probably in
the final Psalter, a liturgical addition was made in order to gen
eralise this warlike situation. This is a tetrameter couplet.
O save], in the later situation more probable than " give victory,"
which would be necessary in accordance with v. 8 if original to the
Psalm. But then we miss the reference to "Thine anointed,"
which would be expected rather than " Thy people," as in v. 8 ;
|| thine inheritance, which also must refer to the people, conceived
as the special divine possession. The absence of reference to the
king here can hardly be explained otherwise than that this couplet
was appended when Israel had been so long without a king that
it was not natural to think of him any more. And be Thou shep
herd^ and as a shepherd lifts up and carries in his bosom the
lambs of the flock, carry them forever. The author probably had
in mind Yahweh the shepherd of Is. 40".
1. rpn>] makes 1. too long, and is a gl. n] for Yahweh, as 18* ; in early
literature as name, later as archaism, fig. of" 1 as refuge, v. I9 15 73 20 Q2 16 I44 1 .
, U, as usual, 6 0e6s /J.QV, Deus meus. Bhnn Sx] Qal juss. 2 m., with neg.
t [^l?] v b I" Qal be silent : (i) alw. of God keeping silence or neglecting
prayer 35 22 5O 3 832 109*, c. Sx 39 13 , p 28* ; (2) subj. CPJTN Mi. 7 16 (be deaf).
Hiph. keep silence, neglecting evil Ps. 5O 21 Hb. I 13 Is. 42 14 , neglecting repent
ance Ps. 32 3 . \Ji3Q] is pregnant, turning from me, cf. 22 22 43*. Tv ! nn]
final clause. J [nirn] vb. Qal be silent, inactive, still, of Yahweh 28* ; of
waves icy 29 . Hiph. exhibit silence, be silent 39 3 , 3122 preg. away from good.
^nStfDJi] i consec., Niph. pf. I sg., conj. introducing the apod, of the condi
tional clause, f StfD VD - represent, be like, in \f/ only Niph. be like, similar,
be compared; c. D? 28* = I43 7 , c. p 49 13 - 21 ; cf. c. Sx Is. I4 10 ; elsw. Hiph.
Is. 46 5 ; Hithp. c. 3 Jb. 3O 19 . 2. Vunn Sip] phr., elsw. ^ v. 6 3i 23 86 6 1302
140", cf. H6 1 . J [?unn] n.[m.] only pi. abstr., supplication for favour, alw.
in \f/ to God; elsw. I43 1 ; alw. ^unn, except 86 6 \mjijnn. ^ -ic a] Pi. inf.
cstr. sf., c. 3 temporal (v. j 3 ). >n; s ^3?] inf. cstr., 3 temporal, cf. for this
gesture 6^ La. 2 19 ; cf. also SN u oj Nirj Pss. 25! 86 4 I43 8 . J ion] n.m. the
hindmost room of the temple I K. 6 5 ~ 31 ; the earlier name for n^Bhpn chp,
only her3 in ^, translated oracle, AV., RV., after S, Aq., 3, on the incorrect
250 PSALMS
theory that it was derived from "m speak. " Chancel," Dr., is tempting, but
does not really correspond with the mng. of the word. & fit vabv ayibv <rov,
cf. PBV., is correct, distinguishing the pa6s as the inner sanctuary, the shrine,
from the iep6i>, the temple as a whole. ^l" ^] might be interpreted of the
larger sanctuary, as in 74 3 ; but better, as in 5 8 , as attribute of the "vai.
The 1. is defective; prob. add ""Sx omitted because of similarity to Ss.
3. \nrpn~SN] Qal juss., c. neg. ^c n (z>. /o 5 ) drag along and away. We must
give these two words, though connected by Makkeph, two beats. (5 sub
stitutes for sf. TT]V ^vxtfv pov, which is more prob., for then jetorvSK would
have but one tone and * C53 the other. T^i] Qal. ptc. pi. cstr., verbal force,
rel. clause, c. c>, usage of JED and earlier writers; P and later writers prefer
PN 121. J tftSeh n.m. : (l) soundness, health 38*; (2) welfare, prosperity
73 3 i22 f) - 7 - 8 ; f ai s tf an 37 11 72 7 ; (3) quiet, peacefulness, tranquillity, security
4 9 37 :{; > (4) peace, friendship, alliance, between men, <l pi l| tP C"N man of my
friendship 4i 10 , cf. Je. 2O 10 ^ O b - 7 VD?tf (|| nna) Ps. 55 21 , cf. f 69 23 ,
zy -u ; nai 28* 35 20 Je. 9 7 , tf tfpa Ps. 34 16 , || np ix 72**; (5) /? with God in
establishment of covenant relations (common in Je., Ez., Is. 2 , P) 2Q 11 35^
85 9 - n , cf. Is. 54 13 6o 17 ; invoked upon Jerusalem *% "<y Pss. I25 6 I28 6 , 3^ ir
upiso. (6) peace from war (freq. in hist, and prophet, bks.) 55 19 I47 14 ,
antith. nsrV^a I2O 6 - 7 . E??^?] long form (y. 4?}, cf. with ^ v. 7 short form
used twice, is dub.; prob. due to dittog. of 3. 4. cn^ p]. The Makkeph
reduces the tones of the 1. to four. This is impossible. We would natur
ally expect here cohort, n^n, as 6Q 28 86 16 . But the txt. must have been
changed at an early date, for the same phr. has been inserted by copyist s
error in next 1. at the expense of the measure. For pj in the sense of requite
v. soU. ;n] a.X. I/*, but in this phr. found also in Dt. 28 20 Is. I 16 Je. 4 4 -f 6 t.
Ho. 9 15 , cf. I S. 25 3 , evil, badness, for n;-i v. 3 . on-^s] pi. cstr. sf. 3 pi.
+ (^"5) n - m - deed: (i) of God 77 12 78 7 ; (2) -wanton deeds of men 28**
I0 6-29. so an( j p assa ges given above in other Liter. an nir; c] of God, as v. 6 ,
92* III 7 I43 6 , v. 8^\ of men, as here, 9O 17 115* I35 15 . t ^DJ] n.m.: (i) re
quital, recompense 28^ 94 2 I37 8 ; (2) benefit from God IO3 2 , v. vb. ^cj (7 5 ).
5. w*\\ prob. Hiph., as 33 15 , where ^N is used. Qal in ^ alw. c. ace. or S,
although Qal form is the same and the mng. essentially the same. r ^ys] pi.
cstr. of HT;D (v. ifl} deeds of Yahvueh, change from ^"D of v. 4 . The use of
this word together with V-P niri o shows an intentional antith. between human
deeds and divine deeds. The sentence resembles Is. 5 12 , and is a loose cita
tion from it. on? sSi CD-n ] (5 Ka0eXe?s, ot/coSo^a-eis, TS, !b destrues,aedificabis.
Possibly an older txt. had ptc., as Je. 45*. This clause is free citation from
Je. 24 6 42 10 45 4 . The v. has most naturally a sentence of 4 + 3 tones from
Is. 5 12 , and a sentence of 3 tones from Je. The first sentence is too long, the
second too short, and they cannot be properly arranged in accordance with
the measure of the Ps. They are glosses, so Che. 7. "JJCi ")>] phr. a.X., but
ry as strength of Yahweh bestowed for the defence of His people also 46 2 84
(v. 3 ). o] defines rel. clause with rel. omitted. iS *^] i consec., Qal
impf., result of previous pf. t rVj? vb. exult, only Qal, alw. abs. 2& 6o s
PSALM XXIX. 251
(=ioS 8 ) 68 5 94 3 96 12 I49 5 , elsw. Is. 23*2 Je. n 15 15" 50" 51" 28. I 20
Zp. 3 14 Hb. 3 18 Pr. 23 16 . Here subj. a 1 ? as seat of emotions, cf. 4 8 I3 6 . n ^-i]
with my song, v. Intr. 24. u-nns] strong form of Hiph. impf. I sg., c.
strong sf. 3 sg. (v. Ges.S 5311 - 7 ). n-p (v. Intr. 39) expressing resolution,
future purpose of praise. @ has a variant txt. here: Kal ai>tda\ev TJ trdp^
yuou Kal K ^eX^/xar6s /nov Qo/ji.o\oyri<ro/*at airry, so 5J. <& agrees with in
the first clause, but with f^ and other Vrss. in the second. @ had ntra or
nNiy for n->c ; D, and prob. o 1 ? was transposed with it, and possibly ^ L n was read
for T 1 ?; . 8. nS-ri?] @, >, F have icy, so Horsley, Jebb, Dathe, Roster, Che.,
Ba., al.; more prob., espec. in view of the use of D> in v. 9 and its parall. with
WET, so mentioning both king and people. NV-I] emph., at end of 1., Str.,
and Ps., is unnecessary, and as it makes 1. too long, it is doubtless a gl.
PSALM XXIX., 5 STR. 4 4 .
Ps. 29 is a hymn, describing the advent of Yahweh in a storm.
1 i ) The angels worship Yahweh in the heavenly temple (v. 1 2 ) ;
(2) the thunder of Yahweh s voice is a great power (a) on the
waters (v. 3 " 4 ) ; (6) upon Lebanon and its cedars (v. 5 " 6 ) ; (c) upon
the wilderness and its forests (v. 8 " 9 ) ; (3) Yahweh, enthroned
over the Flood, reigns forever and bestows blessings on His
people (v. 10 - 11 ).
ASCRIBE to Yahweh, ye sons of gods,
Ascribe to Yahweh glory and strength ;
Ascribe to Yahweh the glory of His name ;
Render worship to Yahweh in holy ornaments.
"THE voice of Yahweh is upon the waters,
(The voice of) Yahweh is upon great waters;
The voice of Yahweh is in power,
The voice of Yahweh is in majesty.
"THE voice of Yahweh breaketh cedars,
Yahweh breaketh in pieces the cedars of Lebanon.
And He maketh Lebanon skip like a calf,
Sirion like a young yore-ox.
"PHE voice of Yahweh whirleth the wilderness about,
Yahweh whirleth about the wilderness of Kadesh.
4 The voice of Yahweh whirleth about the (terebinths) ,
(The voice of Yahweh) strippeth bare the forests,
YAHWEH sat enthroned (over) the Flood,
Yahweh (will sit) enthroned forever ;
Yahweh giveth strength to His people,
Yahweh blesseth His people with peace.
252 PSALMS
Ps. 29 was in B and fft (v. Intr. 27, 31). In (5 a liturgical as
signment appears tfrdtov ffKrjrrjs, the mx>% coming in the Jewish year the
next day after the seventh day of Tabernacles, so Bar Hebraeus. But the
earliest Palestinian tradition knows nothing of this. Sofrim, c. 18, 3, assigns
it to Pentecost. The Ps. for the mxp is 65 (v. De., Psalmen, pp. 266-267).
The advent of Yahweh in a storm may be compared with i8 88< K The O^N \ja
angels, v. 1 = Sg~, cf. Jb. 38 7 , implies the influence of Persian angelology.
ehp rmn v. 2 , the holy ornament, or vestment of angelic priests, implies a fully
developed priesthood as expressed in P. The use of Vi2D v. 10 for the ancient
Flood is also in accordance with P. V. 1-2 are cited in g6 7 ~ 9a except that
D^DJ? ninott O is used for c^Sx ^a, an intentional change. Ps. 29 must be
earlier than this royal Ps., which is used in I Ch. i6 23s< i-. The Ps. seems to
belong to the Persian period subsequent to Nehemiah.
Str. I. The parall. of this tetrastich is stairlike ; though syn. in
the main, each line gives an additional idea. 1-2. Ascribe to
Yahweh^ thrice repeated; the recognition of Yahweh and the
giving utterance to this recognition in worship. Render wor
ship^ expressed usually by bowing down or prostration. ye sons
of gods~\, a term for angels as belonging to the class of divine
beings ; and yet in Hebrew conception the servants and wor
shippers of Yahweh, cf. Ps. 89* Jb. 38 7 . That which is ascribed
is glory and strength, the former intensified in the next line, the
glory of His name~\, manifested in His revelation of Himself in
His name, or that which is made known and is known of Him.
The latter is the theme of praise as 8 3 , and so in ($ conceived as
the praise itself. in holy ornaments ]. The angels are conceived
after the manner of ministering priests in the earthly temple as
clothed in sacred vestments.
Three tetrastichs describe the voice of Yahweh, the thunder
storm, in its effects upon nature, upon the sea, the mountains, and
the wilderness. Str. II. The thunder-storm is first described on
the sea. 3-4. The voice of Yahweti], eight times repeated in the
original, but omitted by copyists in v. 30 , v. 96 , inserted in gloss v. 7 ,
leaving seven times, the symbolical holy number. In accordance
with ancient conceptions the thunder is the voice of God. Yahweh
descends in theophany to earth, in a storm, either for vengeance
upon His enemies or for the deliverance of His people, v. i8 8Bq -.
upon the waters \\ upon great waters ], in accordance with usage
of the phrase, the waters of the Mediterranean Sea. producing, as
PSALM XXIX. 253
is suggested, by in power \ in majesty, powerful, majestic waves,
cf. 93 4 . An ancient scribe inserted an explanatory gloss in different
measure : " The God of glory thundered," which destroys the sym
metry of the Str. Str. III. 5-6. The thunder-storm is next de
scribed in the mountains. breaketh}, is intensified into, breaketh
in pieces the cedars ], intensified into cedars of Lebanon, the giant
trees growing in that region, famed in antiquity. The storm is
of such extreme violence that it breaks off the limbs, breaks
down the trees themselves and breaks them in pieces. He
maketh to skip }, implying an earthquake accompanying the storm,
as i8 88q< H4 4 " 6 as usual in connection with theophanies. It shakes
the mountains on which the cedars grew. % (, and all Vrss.
make the obj. them refer to cedars, which would not be harmonious
with breaking them in pieces. The suffix is therefore a copyist s
error. Lebanon is the object in this line, as Sirion in the next.
Lebanon}, the range of mountains along the coast dividing Syria
from Phoenicia. Sirion}, the Phoenician name for Mt. Hermon,
the giant of the parallel range of Anti-Lebanon, as Dt. 3 9 . These
great mountain ranges skip and dance about under the power of
the earthquake ; like a calf || a young yore-ox}, leaping and danc
ing about when they are excited.
7. The voice of Yahweh divide th the flames offire~}, so d2, U, 3,
PBV., AV., referring doubtless to the forked lightning; but J^,
followed by RV m ., has " heweth out," which is difficult to under
stand and is probably erroneous. This line, in any case, inter
rupts the thought, is isolated, having no place in the strophical
organisation of the Ps., and is a gloss.
Str. IV. 8-9fc. The author now turns to the wilderness to
describe the storm there. whirleth about"}, thrice repeated, an
appropriate term for the whirling effect of a severe storm ; so (&.
3 takes the alternate meaning of the vb. " make writhe," in pangs,
especially of childbirth, so Dr. for the three. It is improbable that
the meaning would change. The difficulty is in the Hebrew word
rendered "hinds," which seems to favour the latter rendering, the
thought being that the storm so frightens them that it brings a
premature delivery. But it is difficult to see why hinds should be
mentioned rather than other animals, or why they should be men
tioned alone, when this Ps. is so striking in the use of parallelism.
254 PSALMS
It seems better therefore to read by a different interpretation of
the same original form, terebinths, and so || with forests ; the
former being the great trees characteristic of this region. This
makes the entire Str. simple and harmonious. The power of the
storm is emphasised in whirling them about. strippeth bare~\,
the leaves, boughs, and probably also barks of trees. the wilder-
ness~\, as we would suppose from the antith. to Lebanon would
be in the South, the wilderness of the wanderings, when Israel
came up out of Egypt ; more specifically Kadesh, that part of
the wilderness which centres in the ancient sacred place, where
Israel sojourned a long time prior to their entrance into the Holy
Land, elsewhere known as Kadesh Barnea.
9c. A copyist introduced a line, taking up in part the ideas
of the first Str. : and in His temple, probably referring to the
heavenly temple, although this is not certain ; especially as all of
them pf, all (S>, 3, seems to refer to the angels, and saith glory
is a repetition of v. lb ~ 2a . But the difficulty which then arises is,
that this line comes in here without any apparent propriety. It
has no manner of connection with the twelve previous lines, mak
ing three tetrastichs, and none with the tetrastich that follows.
The original author, if he wished to introduce that thought, would
have used a tetrastich for that purpose. It is evidently a litur
gical gloss, and in that case may refer to the earthly temple.
Doubtless the thought is an appropriate one, if it were expressed
in the style and method of the author of the Ps. As Umbreit
says, " Whilst we still hear the voice of the Lord in the rushing
of the storm through the forests stripped of their leaves, the poet
snatches us away at once from the tumult of earth, and places us
amid the choirs of the heavenly temple, which above, in a holy
silence, sing glory and praise to the Eternal." But the difficulty
is that this idea is not clearly brought out, and the single line
tacked on here is too indefinite to give such a grand conception.
Str. V. 10-11 describes Yahweh on His throne bestowing
strength and blessing on His people in a stairlike tetrastich.
Yahweh~\ is repeated four times, once in each line, in accordance
with the style of the Ps. sat enthroned }, historical aorist. over
the Flood\ so by an easy emendation of a separable preposition
for an inseparable one, regaining thereby the lost tone for the
PSALM XXIX. 255
measure. The inseparable preposition might be rendered, "at
the Flood " RV. ; but (, 3, give it a local sense which is more
probable. will sit enthroned^ future, in accordance with (fi, 3,
which is more probable than J^ with 1 consec., making the second
use of the vb. of the same tense as the first, which can hardly be
reconciled with forever. There is indeed an antith. between His
reigning in the past, at the time of the greatest of all traditional
storms, the Flood, directing and controlling it, as He did the
storm described above, and His perpetual reign in the future.
The reign of Yahweh is here conceived of as on earth, and so we
have an antistrophe to v. 1 2 , the worship in the heavenly temple.
Accordingly as the King of Israel, He giveth to His people \\ blesseth
them with the gifts of strength and peace. The storm has passed
away and the last word of the Ps. is peace. "The beginning
of the Psalm shows us the heavens open and the throne of God in
the midst of the angelic songs of praise, and the close of the
Psalm shows us on earth, in the midst of the angry voice of Yah
weh shaking all things, His people victorious and blessed with
peace. Gloria in excelsis is the beginning, and pace in terris
the end." De.
1. ton] Qal. imv. J am vb. Qal: (i) give ; c. ace. help, c. S pers. 6o 13 =
lo8 13 ; (2) ascribe glory; so here and v. 2 , elsw. go - 7 - 8 = I Ch. 1 6*8. as. 20.
cf. Sy Dt. 32 3 . O^N oa] as 89? (v. Intr. 36) = a nSn ^a angels. >, 3,
adferte filios arietiim, D^N oa. ( has conflation of both readings. ?;]
Ttfj.^v, cf. 8 3 . 2. TDB> "Pas] as 66 2 79 9 g6 e . trip rrnna] rmn cstr. of
| [n~nn] n.f. (i) adornment: c. tnp always in connection with worship, elsw.
96 9 = i Ch. i6 29 2 Ch. 20 21 ; cf. chp mn Ps. no 3 . Cf. mn v. 4 , as qualifying
the thunder (y. S 6 ). <& has rip nnxna, in the sacred courts, i.e. of the temple
(cf. of 96 9 ). Ps. 96 7 - 9a is the same as 29 1 2 , except that D^D? nnoc 2 takes
the place of 3 Sx ^^, and a line is inserted 96 85 . It should be said that rnxn
is more suited to 96, and there is no more impropriety in thinking of the courts
of the heavenly temple, where angels worship, than of the heavenly temple
itself. At the same time there is no usage to justify it. 2 Ch. 2O 21 justifies
fj^, and as the more difficult reading it is to be preferred. 3-4. D^j^]
|| DO-\ D^ hy, rd. for Sj?, ^y to get the fourth beat, and prefix Sip to nw in
v. 3c as in 4a - 6 . Then rd. nn 1122 for n:a, and -nri ica for mnj, as in v. 6 . SN
Di>nn ni3Dn is a gl. explaining rnrp Sip. 5. "<ai : ] Qal ptc. of continuous ac
tion, breaketh in pieces, possibly should be impf., repeated in v. 55 ; but not
i consec. impf. after ptc. or impf., which would make an emph. change of
tense difficult to explain; rather simple i with impf. |U3*?n TIN] phr.
256 PSALMS
10416 4.^ c f. Q2 13 ; SN n-\N So 11 . J pjaS n.pr., mountain range extending along
the coast of Syria; elsw. v. 6 , y2 16 . 6. O vp vi] not 1 consec., but i coord.;
c. Hiph. impf. of ipi with sf. 3 pi. referring to trees ; so fQ, attaching juaS
to next 1., but <&, U, make fua*? second object of vb. vitulum Libani. The
sf. was prob. due to disarrangement, and should be regarded as gl. \ -ipn Qal
JT^, of mountains 1 14 4 - 6 . Hiph. only here. 123] is a separate word ; if it
had been meant to be attached, we should have had Sjpa. J pnr] n.pr.,
name of Hermon among the Sidonians ; cf. Dt. 3 9 . D^DJO p] young of the
yore-oxen, 0*0 (y. 2s 22 }. 7. This v. stands so by itself that it is prob. a gl.
of addition. 3> n] after "air (v. 5 ) is become ptc. J axn vb. Qal hew out
stone esp., metaph. hew in pieces Ho. 6 5 ; here U N rnanS dub. because it is
difficult to get divide, cleave from hew out, and there is no justification in
usage. Che., Du., think we must emend the text by inserting the word rocks
and making two lines here, the flames of fire, the lightning, being the instru
ment of the cleaving of the rocks. But the effect of lightning upon rocks is
not that of hewing out. <f, TS, J, J5, prob. rd. ]*!" dividing, but this is not
a good idea. Better originally ITS man 1 ? vsn. This a natural gl. as i8 15 Hb.
3 11 . ITS nianS] for lightning, also rianS r IO5 32 ; cf. La. 2 3 . | nanS n .f.
flame; elsw. ^ 83 16 io6 18 . 8. ^n;J Hiph. impf. J Sin Qal, (i) whirl, dance,
96 9 114"; (2) tivist, writhe, as in anguish 55 5 77 17 97*. Polel, (i) dance 87* ;
(2) writhe, bring to birth, 9<D 2 ; (3) whirlabout 29. (4) Polal, & brought forth ,
51". Hiph. whirl about 2q&- 8 . 3 in v. 8 parturire faciens, so Dr., and in v. 9 ob-
stetricans ; (5 in v. 8 avvcrtlovros and in v. 9 KarapTL^o^vov, make to whirl about,
suited to the wilderness. E 5 ? " 1 ] n. pr. only here in \f/, the Kadesh of the
wilderness of wandering. 9. ^rv] is taken by ( as ptc. KarapTifofdvov, as
if fir; but it is Polel impf. in the mng. whirl about, as above. rrtSK] v. iS 3] >,
so @ Ac0oy$, 3 cervas ; but this not suited to the context. Therefore rd.
n>S terebinths, Lowth., Horsley, Seeker, Venema, Dy., Che., al. (|| mip for
ests}; elsw. alw. single tree. T^ .T. ] the ) cannot be i consec., but conj. It
was, however, a gl., for nw Sip must be prefixed for measure. \ riirn vb. Qal,
strip, make bare, only here in ^; cf. Jo. I 7 of locusts. m^] elsw. pi. =
ony\ >"> n.m. (i) wood, forest, wooded height ; prob. 72; (2) as hiding-
place for wild beasts 5O 10 8o 14 IO4 20 ; (3) as stripped by thunderstorm 2<p,
in metaph. of Yahweh s judgments 83 16 ; (4) trees of forest T "K; fig. as sing
ing before Yahweh 96 1 2 = i Ch. I6 33 Is. 44 23 ; IP ^fc* Ps. I32 6 seems to be
n.pr. = 2";n> nnp. tS^nai] used sometimes of heavenly temple, sometimes
of temple in Jerusalem ; if the former here, a return to v. 1 ; if the latter, a
general statement not congruous to the context, and so a gl. iSr] <& TTCIS TIS,
rd. prob. IDN < So for -nan ncs iSa as in v. 2 . 10. ar; Siac 1 :] as ND^S 9 5 , sit
enthroned ; but vb. usually c. ace. or S>. But another word is needed here.
Du. ^ S>T, but ^" is sufficient. J ^-lap elsw. only of the deluge Gn. 6 17 7 +
9 n+ I0 i. 82 ijio^p). therefore prob. so here. 5DB regards the etymology
as dub. The historic reference to the deluge is suited to a thunderstorm,
and is antithet. with cS^. ar^] i consec., Qal impf. of sir; it is improb
able that this refers to past also. Point ) conj. and future as (5, 3, Che., air?].
It is prob. that the order was, as in the other lines, ac" mn\
PSALM XXX. 257
PSALM XXX., 4 STR. 4 4 .
Ps. 30 is a thanksgiving: (i) exalting Yahweh for raising
up the nation from death (v. 2 - 4 ) ; (2) contrasting the momen
tary anger of Yahweh with the lifetime of his favour (v. 6> 8 ) ;
(3) giving the plea that had been made for deliverance (v. 9 " 11 ) ;
in order to the climax ; (4) the contrast of the previous mourn
ing with the present gladness expressed in festal dances and
songs of thanksgiving (v. 12 " 13 ) . The glosses (v. 3 5i 7 ) adapt the
Ps. to more general use.
J EXALT Thee, Yahweh, for Thou hast drawn me up ;
And hast not let mine enemies be glad, even mine.
Yahweh, out of Sheol, Thou hast brought me up,
From among them that go down to the Pit, Thou hast quickened me.
A MOMENT (passeth) in anger; a lifetime in favour;
At even weeping cometh in to lodge ; but in the morning a shout of joy.
In favour Thou didst cause (mine honour) to stand firm in strength ;
Didst Thou hide Thy face, I became dismayed.
TJ NTO Thee I was crying, and unto (my God) I was making supplication for favour :
" What profit is there in my blood, when I go down to the Pit?
Will the dust praise Thee, declare Thy faithfulness?
Hear and be gracious, become helper to me."
T HOU hast turned my mourning into dancing for me,
Thou didst loose my sackcloth and gird me with gladness ;
That my glory might make melody to Thee and not be still.
Yahweh, my God, forever will I give thanks to Thee.
Ps. 30 was in IB and later in fH (v. Intr. 27, 31). A liturgical assign
ment appears in man najn T ; . It is evident that this cannot refer to the
house of David, 2 S. 5", as <5 B - TOU Aaue/5 (but r Aaue5 X.A.R.U).
the texts of 3 also differ); or to the site of the temple, I Ch. 2i 26 i- 22 1 ,
whether the temple of Solomon, or the second temple, Ezr. 6 16 , even if the
composition of the Ps. could be put so early; but it is a liturgical assignment
to the Feast of Dedication, instituted by Judas Maccabaeus 165 B.C. to com
memorate the purification of the temple after its desecration by Antiochus
Epiphanes, I Mac. 4 528 i- 2 Mac. io l8 i-, mentioned as observed Jn. id 2 2 . This
is indeed the liturgical use of the Ps. according to Sopherim, c. 18, 2
(v. Intr. 39). has also e/s r6 rAos = nxjnS (but not in (5 S - A - T ). Such
an insertion would be more difficult than its omission by scribal error. It is
indeed the kind of Ps. we should expect to be taken up into J31& (v. Intr.
33)- The Ps. is exceedingly poetic in conception and also in form, after
the glosses have been removed. It is artistic, arranged on the scheme of
258 PSALMS
four tones, four lines, and four strophes. The glosses v. 3 5 - " make it more
appropriate for liturgical use. The Ps. is national and not individual. The
use of -)ia TV v. 4 , and rntf "IT- v. 10 , is not earlier than Ez., referring to the
resurrection of the nation from the death of the Exile. V. 8 resembles i8 :i4 ;
v. 10 , Is. 38 18 , cf. Ps. 6 6 ; mar, v. ls = ^-flj, characteristic of Pss. f i6 9 57 9 io8 2 ,
all IB. V. 86 = I04 29a . V. 56 =97 126 ; but the latter is probably original, this
v. in our Ps. being a gl. It is probable that v. 60 depends upon Is. 54 7-8 ;
and v. 12 upon Je. 3i 13 ; and therefore the Ps. must belong to the Restoration;
then not to the earlier days of distress and trial from enemies, but to the
more prosperous times subsequent to Nehemiah, when the nation had revived
and its perils were past.
Str. I. is a tetrastich, syn. in the first, third, and fourth lines ;
but the second line is synth. to them all. 2-4. I exalt Thee,
Yahweh~\, cf. Ex. 15" Ps. 34 3 , in thanksgiving and praise; re
sumed in v. 13 , the last word of the Ps. "I will give thanks to
Thee," thus enclosing the whole Ps. within this resolution, making
it a song of thanksgiving. for Thou hast drawn me up], from
what, is not mentioned here, so that some think of a cistern, or
pit, in accordance with Je. 38 6 " 13 , misled by the gloss v. 3 , which
separates v. 2 from its syn. v. 4 , where this clause is taken up and
defined in the clause : out of Sheol Thou hast brought me up;
the conception being not of peril of death to the individual or
nation, from which Yahweh had delivered him ; but of real death,
the nation having in fact suffered death in its exile and gone
down into Sheol, the abode of the nations destroyed by their
conquerors, in accordance with the conception of Ez. 37. This
is also sustained by the constant usage of the phrase : them
that go down to the Pit~\, referring to conquered nations de
scending to the Pit in Sheol, under the wrath of God against
them as His enemies and the enemies of His people. And
accordingly we must render the parallel Hebrew word, not " kept
me alive " EV 8 ., but quickened, restored to life, revived ; referring
to the nation in exile, already dead in Sheol. This Str. has an
unusual kind of parall., in that the two lines of v. 4 are syn. with
v. 2a whereas v. 26 is synth. not only to v. 2a but also to v. 4 as well.
And hast not let mine enemies be glad~\, because of the final
overthrow and death of the Jewish people. even mine~\, empha
sising the enemies as personal enemies to the nation. " Over me,"
EV 8 ., is indeed implied in the sentence, but is not expressed, and
PSALM XXX. 259
certainly is not a proper translation of the original, which I have
rendered as above.
3. Yahweh, my God, I cried unto Thee for help, and Thou
didst heal me ]. This is a pentameter line in the midst of tetram
eters, and is difficult to adjust to the other lines in any scheme of
parall. It mars the beauty of the parall. as stated above. It adds
a line to a Str. already complete without it. It interrupts the
harmony of the thanksgiving and is doubtless a gloss. It reminds
us of 6 3 Is. 38 9 " 20 , both of which were probably in the mind of the
editor, who conceived that a petition introduced here would be
more suited for public prayer.
5. This verse is a trimeter couplet, a call to the pious to make
melody in temple worship.
Make melody to Yahweh, ye pious,
And give thanks in a sacred commemoration of Him.
It is an anticipation of v. 13 , and the second line probably a cita
tion from 97 125 . in a sacred commemoration]. This is more in
accordance with Hebrew usage than " remembrance of His holi
ness," PBV., AV., although favoured by (g, 3. This couplet is a
liturgical addition, disturbing the order of thought, the measure
and the strophical organisation.
Str. II. is composed of two couplets, the first syn., the second
antith., but so that the antith. really extends to that which is
already given in the antith. halves of the two syn. lines of the
previous couplet. 6. A moment^, a single moment of time, the
briefest time that is known to usage. (passeth) in anger]. So
brief is Yahweh s anger against His people ; antith. with a lifetime,
a long life in favour], so long does His favour towards them last.
All this is relative and may be compared to Ps. 90*, where God s
measurement of time is so different from that of men. It is a
nation s experience the psalmist has in mind, doubtless that given
in Is. 54 7 ~ 8 , where the prophet describes Yahweh s dealings with
Zion (v. Br. MP3988 -)
For a small moment have I forsaken thee: but with great compassion will I
gather thee.
In a gush of wrath I hid my face from thee for a moment;
But with everlasting kindness I have compassion on thee, saith Yahweh thy
Redeemer.
260 PSALMS
Weeping], personified as a traveller, a messenger from Yah-
weh, parallel with anger, cometh in to lodge as a guest to pass the
night, when the day is over, at even ; but another traveller is also
on the way from Yahweh as a messenger of favour. He comes
with the break of day, in the morning. He is a shout of joy, and
this guest comes to stay. The last antithesis is taken up first in
its application to the salvation of the nation. 8. In favour],
the favour of Yahweh extended to the nation through its long
history prior to the Exile. Thou didst cause to stand firm]. As
Ps. i8 34 king David on the high places of the battle-field, so here
the nation. mine honour], as (5), F, S. 
