his successors in the monarchy might be conceived as doing to other enemies. This interpretation, which is confirmed by v.", was softened by a later editor into a simile, whether by mistaking in for as, or intentionally, we may not be able to determine. 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 extermination of the Canaanites at the conquest, Jos. 621 1028-39 II14, and even in Pss. 96 1379. — 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. 118.22, Ps. 4556-thou wilt aim against their faces]. 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 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. by ne] Kt., ban Qr. But ne is not translated by G, Z, J; prob. as Hare, gl. to strengthen the text: original reading = ¬ND¬??.3. IN] cstr. of sa n.f. v. 1017, in y usually of physical appetite; but thing desired 7187 in bad sense 782, here in good sense. —?] ✪ has rŷS YUXÊS AUTOû = WPI more suitable to usage (v. 48 108). nn] fully written for n so v.5. is poss. a gl.; no more needed here than in v.3, but cf. v5a; if original must have Makkeph -ņn.-tags] n.f. cstr. request a.λ. √ not in Heb., but cf. As. êrêšu. —] vb. Qal withhold; usually sq. 12 8412, sq. ?.. 4. ] Pi. impf. referring to past between pfs. v.3.5, come to meet, c. a 952 Dt. 235; double acc. here. Hare thinks the has fallen off by haplog. blessings consisting of welfare, prosperity Ps. 47 236 3411 398 8513, or better, good things 1035 10428 1079 v. 3o 47. —ng] crown a.λ. Y for -5. own] emph. life, long life.—p] a gl., explanation not needed, impares measure; for an original, G ýrhoaтb oe. — ] Dt. 3020 Jb. 1212 Pr. 32. 16 La. 520 Pss. 215 236 9116 935. — ] 96 1016 215 457.18 4815 5210 1045 1944 1451. 2. 21 Ex. 1518 Mi. 45 Dn. 128.-6. ] impf. descriptive of past victory, cf. 168. —7. ] cf. v.46 here c. double acc. blessings forever || 110 1, in sense of give to; c. ↳ pers. 921. — therefore blessings given to the king and not "most blessed forever" AV., RV., taking 2 as abst. pl. intensive. The usual sense of n (87) with double acc. is, however, to make a thing over into another 1812 2118 847 889 1101; and c. acc. + 2110 8312. 14. — Pi. impf. 3 f., c. sf. 3 sg. of † an vb. Qal rejoice Ex. 189 (E) Jb. 36 (dub.) Pi. make joyful a.λ. here.9. Nyp] Qal impf. 3 f. of Ny come or light upon (often unexpectedly); so here c.; befall, c. acc. 1163 119143, cf. 8921. Return to 2d pers., referred to Yahweh by some, to king by others, the latter better. The repetition of D in this sense is rather tautological. Du. would change to N. before, this prob. the correct text. -10. ] Qal impf. 2 m., c. sf. archaic 3 pl. as v.18. — is 173] a.λ. as an oven of fire, ɔ improb. rd. 1. furnace, a.λ. ; but not uncommon elsw. thy presence, i.e. in anger, from context, cf. La. 416. The line is defective. Insert na as Lv. 208. 6 2617 Ez. 148, of angry looks. to previous words to complete the line against by Bä, but Vrss. and most כל B has at the time of [לְאֵת פָּנֶיךְ is attached יהוה as it stands [יהוה בְּאַפּוֹ יְבַלְעַם וְתוֹכְלֵם אֵשׁ - .scholars attach it to subsequent words is of a different measure, also 3d pers. appears for 2d pers. of preceding and following context. It interrupts either as gl., so Bä., 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 six. The second I. might easily be restored by inserting nay as Ez. 2186 2281 3819. יהוה באפו יבלעם ותאכלם אש עברתו ‡yha] vb. Qal swallow up, engulf; subj. r¬x 10617 as Ex. 1512 Nu. 1680, etc.; of devastation of enemy Ps. 1243 Ho. 87 Je. 5184; of calamity Ps. 6916. Pi. swallow up, engulf 2110 5510 subj. “, 3525 subj. enemies. Hithp. be swallowed up, their wisdom Ps. 10727.-11. 7] archaic sf. 3 pl. of n.m. fruit.—12. ] antith. to : stretch out, extend hand, so extend unto in the hand, cf. ¬¬ Gn. 3921 (J), dibwi Is. 6612. —‡ny7 n.f.: (1) evil, misery, distress 3422 9110 10726.39; пyn bis 275 412 Je. 1717. 18 512; my evils Pss. 3420 4018 7120 88± 1415 (cf. Dt. 3228); ́n ny Ps. 3719 Je. 227 + 3 t. Am. 518 Mi. 28 Ec. 912; yn пx¬ Ps. 9015, cf. Je. 4417. (2) Evil, injury, wrong Pss. 2112 288 3526 528 1095, ¬ nwy c. ? 153 +. Obj. vbs. † 2wn 354 418 1408 Gn. 5020 (E) Je. 368 482 Mi. 28; pa Ps. 7118.24, cf. I S. 2410 2526 1 K. 207; 2 Ps. 3818; yon 4015 = 708; tab 3512 3821 Gn. 44a (J) Je. 1820 5124. (3) Evil in ethical sense: 2 h 5019 of speech, 9428 10784] relative clause, which they cannot or could not, e.g. mwyh; ha (v. 136). — 13. Dạy vonɔwn 2] vb. with double acc. v. Ges.§117, Dr.§189 obs. The shoulder here for back, cf. Jos. 712 Je. 4889 (Hiph.); qy in Ps. 1841; oɔwi njan i S. 109. ——\'?] n. bowstring, a.λ. in this sense; elsw. tent cords, but not in y, cf. n 112. PSALM XXII., 5 STR. 103 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), notwithstanding the fathers had ever been delivered by Him (v.1o). (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.10-11). (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.23.26). 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 (v.28-32). I. MY 'El, why dost Thou forsake me? I cry in the daytime, but Thou answerest not; 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. BUT I am a worm, and no man, A reproach of mankind, and despised of peoples. 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." Upon Thee was I cast from the womb. From the belly of my mother Thou art my 'El. II. BE not far from me, for there is distress; 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. MY strength is dried up like a potsherd, And my tongue is made to cleave to my jaws; (Many) dogs encompass me, An assembly of maltreaters enclose me; 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. OH Thou, put not afar off my (hind); O deliver from the sword my life, From the power of the dog mine only one. From the mouth of the lion save me, From the horns of the yore ox, mine afflicted one. In the midst of the congregation will I praise Thee. Ps. 22 was in ; then in M and DR (v. Intr. §§ 27, 31, 33). The latter designated the melody to which it was to be sungen (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 nb v.20. The Ps. is composed of five trimeter decastichs, each of two sections, hexastich and tetrastich v.2-6, 7-11, 12-15, 16–19, 20–23. 26. These are arranged in three parts, each characterised by the use of pm v.2. 12. 20. 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 combined with national experiences, and the whole made into a mosaic of affliction 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: wp v., cf. Is. 4025; nybın v.7, cf. Is. 4114; oy ma v.7, cf. Is. 497 538; wìn nhi v.7, cf. Is. 5214; an v.7, cf. Is. 517. 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 suffering servant of Is.2 is exilic, that of the Ps. is post-exilic, for, (1) 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. 26; the payment of vows, |