toward sin. This is in some respects the reverse of the conception of the syn. line, which is a simple renewal of v.3, although the word for sin varies.

Str. III. has a hexastich of three syn. couplets of petition, followed by two syn. couplets, the latter the climax of the Str. 12. Transform || renew]. These verbs do not imply creation out of nothing, which indeed the Hebrew never means (v. BDB.) ; or creation of a new heart out of other material in place of the old heart, views which depend on a misunderstanding of the terms in Vrss.; but the transformation of the former heart, or mind, of the nation into a heart of an entirely different character, the making of the spirit, or disposition of the nation, over new into an entirely different spirit. According to the previous context they had been stained, soiled, and polluted; they were to be made pure and steadfast, the former in accord with v.9, the latter in accord with the faithfulness and confidence of v.8. -for me], as I, not "in me," of 6, V, and most Vrss., which is an inexactness of translation, not implying a different text.-13. Cast me not away from Thy presence], banish from the sacred places of worship in Jerusalem, cf. 423. — Thy holy Spirit take not away]. The divine Spirit was holy, as it was the presence of the holy God, requiring His people to be holy, not in the sense of ethical perfection, but in the sense of consecration, a keeping apart from all that was impure or defiling, in accordance with the conception of holiness in H and Ez. The phr. is used elsewhere only Is. 6310. 11, where the divine Spirit is identified with the theophanic angel of the Presence who led Israel up out of Egypt into the Holy Land. The people had then grieved Him. The poet conceives that the same Holy Spirit now dwells in Israel of the Restoration, just as Hg. 25 Zc. 46 conceives of the divine Spirit as standing in their midst and about to fulfil all divine promises. The poet fears lest owing to the guilt of the people the Holy Spirit may depart from their midst, leaving them desolate -14. Restore the joy of Thy salvation], the joy that salvation will produce, cf. v.10. And with the princely Spirit uphold me], so G, V, I, in accord with previous verse, thinking of the divine Spirit, with the attribute noble, princely, on account of its being the leader and guide of the nation, the princely representative of the King Yahweh Himself; cf. PBV.,

AV., "Thy free Spirit." This best suits the verb, always used of God's sustaining His people (36). RV. and most moderns think of the spirit of man or the nation, the steadfast spirit of v.12 becoming the free, voluntary spirit, or disposition to serve God, especially in songs of praise.-15. I will teach transgressors Thy ways]. This line doubtless refers to the transgressors in Israel, who might still remain after the nation itself had been purified as a whole. The nation, cordially accepting the divine words and ways, will become a great teaching body. This is in the spirit of the times of Nehemiah, cf. 32o. — And sinners will return], in repentance from sin, unto their God Yahweh, cf. Is. 4224. – 16. Deliver me from bloodshed], in accordance with usage (cf. 164), the shedding of blood in death, the affliction of the nation by banishment from Yahweh and withdrawal of the Holy Spirit, reaching its climax in death, so Ols., Hi., Bä.; but EV3. and most moderns think of "bloodguiltiness" in accord with v.9, a meaning possible to the Hebrew word, but not sustained by usage. Yahweh], the original divine name for "Elohim," which was intensified by an ancient glossator by adding “God of my salvation," making the line just these two words too long.

Str. IV. has a hexastich of three syn. couplets and a tetrastich of two syn. couplets.-17. My lips || my mouth], the organs of speech, thus far used in confession of sin and humble pleading for purification, anxious now to declare the praise in public worship of Yahweh, if only He will enable them so to do by granting their prayers, cf. v.10. 14. 16, and thus open their lips to this glad service. -18. For Thou delightest not || takest no pleasure], syn. terms for acceptance of the ritual worship as expressed in the peace-offering, characteristic of festivals, and whole burnt-offering, characteristic of the ordered worship at all sacred times. Such sacrifices were easily made, and habitually offered, even while the nation was most stained with sin, cf. Is. 112-20 Ps. 507-15. — 19-21. The sacrifices that really were acceptable to Yahweh and which He did not despise, as He did the merely external sacrifices, were "sacrifices of God" "sacrifices of righteousness," v.". These qualifications of the sacrifices were both explanatory glosses, in accordance with Dt. 3319 Ps. 46. They are not to be regarded as in antithesis to the ritual sacrifices, as if the sacrifices of God,

=

1

those which He required, were altogether internal states of soul, without external expression in ritual. Those sacrifices were also peace-offerings and whole burnt-offerings, consisting especially of the most costly animals, bullocks, offered on the divine altar in Jerusalem; only the external sacrifices were to be offered by a nation purified from sin, and living righteously in accordance with the words and ways of Yahweh; and indeed by a nation truly penitent for all past and present sins and transgressions. They are sacrifices of a broken spirit, made by a broken spirit; a heart crushed, by divine discipline, v.10, cf. Is. 5715 662 Pss. 3419 1473.O do good unto Zion], bestow good things upon her, treat her well. This is especially defined as rebuild the walls of Jerusalem, which the people needed for safety from their enemies, and for the honour of Yahweh Himself in His royal city.—in Thy good pleasure], accepting her repentance and purifying her; taking delight in her sacrifice, offered now with a contrite, pure, righteous, steadfast disposition. He might justly deal kindly with her. This verse is not a late addition to the Ps., as many have thought, because of a mistaken reference of it to the experience of David, or to a misinterpretation of the previous context, as if there were an unreconcilable antithesis between the Ps. and this conclusion; rather it is essential to the completeness of the Str., and expresses the historical situation of the poet.

3-4. ] Qal imv. ¡n (42), characteristic of, but not of or A, || 100 kindness (44) and ' pl. abstr. compassion (256). — ] for an original

, as throughout , used by E.-] though in G, I, is intensification, making 1. too long. 6, J, also intensify in previous 1., Kaтà Tò μéya ěλeós σov, I secundum magnam misericordiam tuam. —пp] Qal imv. (96) blot out, as v.11; with sins elsw. in Qal Is. 4325 4422, Niph. Ps. 10914 Ne. 387, syn. Pi. imv. vb. Pi. wash, person elsw. only v.9 Je. 222 414; || ny vb. Pi. imv., a technical term for ceremonial purification, so v.9 (Qal) by the use of hyssop; common in P, but also Je. 338 Ez. 3688 3723 Mal. 33 +.nan] Kt. na Hiph. inf. abs. ¬¬ as adv. 1307, so & éπì πλeîov, I multum, Ges.75 ff. to be preferred to Qr. 27 abr. Hiph. imv., Ges.75 gg.. ——— two tones.-5.] makes 1. too long, unnecessary gl.—y] Qal impf. i.p. present experience, || 7, cf. 168 Is. 5912.. n.m. separation; with, in a state of separation, alone, by oneself; always of God in , elsw. 7116 7218 8319 8610 1364 14818. —

adj. y

with article, emphatic; phr. of B, Dt. 425 918 172 3129 +57 t.-1] conj. final clause with impf. as 915 3013 4814. -pin] Qal impf. 2 m. be just, as

1910-22] form a.λ. Qal inf. cstr. attracted to form of us; but G, I, Rom. 34 pl. 7777, referring to words of Law, then resembling still more Ps. 19.

p] Qal impf. † [~~] vb. Qal (1) be clean, pure, of man in the sight of God Jb. 1514 254; (2) be clear, in justice, of God Ps. 516 Mi. 611. Pi. make or keep pure, the (2)≥7 Ps. 7313 Рr. 20o, п Ps. 1199. Hithp. make oneself clean Is. 116. ✪ vikńons, cf. Rom. 34; so Σ, 0, V, I, after Aram. usage. also prefixes xal, which may be for an original needed for measure, omitted in because of previous 7-. Rom. 34, V, PBV., also interpret Das passive, which is improbable.-7. ] interj. lo! behold! used in early prose but chiefly in poetry, so v.8 6834 7820 1394, for the more frequent 7.-8] n.m. (1) sin v.11 Is. 317 Ho. 129 Dt. 1915; (2) guilt of sin v.7 10310 Is. 118 Dt. 159 2122 2322. 23 2415. pen] Pi. pf. † [en] Pi. elsw. only of conception of cattle Gn. 3041. 41 3110 (E). This form is for the normal pen, cf. Ju. 528 Ges.64 h.-8. †ing] n.fpl. in Jb. 3886, acc. to T and Rabb. reins, but impossible there, as refer. is to dark cloud layers; inward parts, BDB., as covered over, concealed, ✪ rà adŋλa, V incerta, I absconditum ; G, V, I, all attaching to next 1.-] is doubtless a gl. explanatory of in Qal ptc. pass. ‡ □nd stop up, in Qal and Pi. of stopping wells; in a higher sense Dn. 826 124.9 (Qal) of shutting up prophetic words, here of the closed chamber of the breast, therefore late. All this is improbable; it gives no suitable parall. Rd. with Hi. n abstract pl. nn confidence, security, cf. Is. 3015 Jb. 126; cstr. before noon (3730), the confidence or security that Wisdom affords.-9. upp] Pi. juss. purify from sin; elsw. in this sense, of person, only P; Nu. 1919 (Pi.) Nu. 821 + 7 t. (Hithp.); of place (altar, house) Ez. 4320 + 4 t. Ez. Lv. 815 + 2 t., all P (Pi.). — † ɔ] n.m. the hyssop, prob. caper, described by Tristram. "The stem has short, recurved spines below the junction of each leaf. The leaves are oval, of a glossy green, and in warmer situations evergreen." The plant is mentioned 1 K. 518; elsw. in ritual use for sprinkling blood at Passover Ex. 1222 (J), for cleansing of leper Lv. 144. 6. 49. 51. 52 (P), for cleansing from contact with the dead Nu. 196. 18 (P), of cleansing from sin here only.-] subord., the final omitted in late style; so also with a Hiph. impf. † vb. denom. Hiph. (1) make white = purify (ethical) Dn. 1185; (2) shew whiteness, become white, of tree Jo. 17, of moral purity cf. a Is. 118 and here; Hithp. be purified Dn. 121o.10. ] phr. Is. 2218 3510 518.11. 7] Pi. pf. rel. clause; cf. v.19 1010.-12. Qal imv. 2 create in the sense of transform, as Is. 4120 6517. 18.] is gl. making 1. too long.] Niph. ptc., firmly established in the religious and moral sense, cf. 111 578.8 1082, also 7887 1127.-] Pi. imv. † Pi. (1) renew, only here in religious sense, of face of ground 1048, kingdom 1 S. 1114, years La. 521, witnesses Jb. 1017; (2) repair, cities Is. 614, temple 2 Ch. 244. 12, altar 2 Ch. 158. Hithp. renew, youth Ps. 1035.—7] is a gl., making 1. too long.-18. ] is neg. juss. Hiph. with two accents.pp] expl. gl.-14. ] Hiph. imv. cohort. is expl. gl. —, juv] phr. a.λ. v. 126. -] phr. a.λ., but im na Ex. 3521 (P), cf. ab an Ex. 355. 22 (P) 2 Ch. 2981, willing, freely

offering oneself; yeμovik, Y principali, 3 potenti in the other mng. noble, princely, so Street.-15. ] Pi. cohort.-16. ] abst. pl. bloodshed, Ols., Hi., Bä.; most think of blood-guiltiness.nyba pinba] amplification, only one name needed for measure; rd. m, for which abs was substituted by E.-17] Pi. juss., apod. of imv. (512).—18. ] neg., so I, but conditional particle due to a Qal cohort. 11, apod., which certainly implies a previous conditional clause. But this vb. makes 1. too long and is doubtless an expl. gl.-19. ] is gl. in both ll.; it puts God in 2d and 3d pers. in same v. n is then cstr. before . It is prob. that after a is an expl. gl. inserted before the unusual n. —20. ] Hiph. imv. cohort. (333). 6, I, insert, but at expense of measure. 21. ] is expl. gl. for the unusual n.m. whole, entire offering, as Dt. 3310 1 S. 79; for other mng. v. 50o.

PSALM LII., 2 STR. 65.

Ps. 52 is a didactic poem of the time of Jeremiah: (1) denouncing a crafty noble who worked mischief with his lying tongue (v.3-6); predicting his speedy downfall (v.); (2) triumphing in the antithesis between the noble's vain trust in his wealth, and the sure trust of the righteous in Yahweh (v.8-lla). The Ps. concludes with a liturgical gloss (v.116).

WHY boastest thou of evil, thou mighty man, all day long?

Engulfing ruin thou devisest, thy tongue is as a whetted razor;
Thou dost love evil rather than good, lying rather than right;
Thou dost love all devouring words, the deceitful tongue.

'El also will pull thee down, forever He will snatch thee away;

He will pluck thee up out of thy tent, and so root thee out of the land of the living.

THEN the righteous will see and revere, and will laugh at him:

"Behold (the mighty man) that used not to make (Yahweh) his refuge,

But used to trust in the abundance of his riches, used to be strong in his (wealth).

As for me, I am in the house of (Yahweh) as a luxuriant olive tree;

I trust in the kindness of (Yahweh) forever and ever.

I will laud Thee that Thou hast done it, and I will wait on Thy name."

Ps. 52 was a pup at first

Intr. §§ 26, 27, 32, 33). In

in, and subsequently in E and DK (v. it had the following historical reference: "When Doeg

the Edomite came and told Saul, and said unto him, David is come to the house of Abimelech." This is based on I S. 229-10, but makes

a clumsy use of the narrative. This reference was made not with the view that the Ps. was actually composed at that time; but that it might