= 10.v זית רענן

be conceived as expressing the emotions of David under those circumstances. In fact the Ps. in some respects would suit the situation; but in others not. Both the internal and the external evidence make such a time of composition impossible. The ma v.3. 9 refers to a warrior, and evidently, in the context, to a false and wicked one such as Doeg certainly was. But it is easy to think also of Shebna (Is. 2215 sq.), Pashhur (Je. 201 sq.), Hananiah (Je. 281 89.), or Sanballat (Ne. 6). But these were doubtless only representatives of a class constantly appearing in Jewish history and denounced by the prophets. The Je. 1116 does not involve dependence on Je., for the simile is an easy one and the use of it is not the same. The reference to the house of Yahweh, however, implies either preëxilic or postexilic times, when the temple was the established place of worship. The crafty and lying use of the tongue denounced in the Ps. is especially prominent in the denunciations of the preexilic prophets, cf. Je. 93 sq. Mi. 612. The same is true of the early Restoration. But subsequently falsehood, under Persian influence, assumes a more ethical character, and is denounced not only for its injurious effects, but for its own immoral nature. The language and style favour a preëxilic date. The Ps. is best explained from the time of Jeremiah.

Str. I. has a tetrastich of three syn. lines explaining the first, and an antith. syn. couplet.-3. Why boastest thou, thou mighty man?] Some noble, a rich and powerful warrior, is referred to, such as Shebna (Is. 2215 sq.), Pashhur (Je. 201q.), Hananiah (Je. 281.), or Sanballat (Ne. 6), who was indulging in self-confident boasting of his success and impunity in evil. This was all the more irritating that it was continuous, all day long. An ancient glossator impatient for the antithesis v.10, attached to the margin the "kindness," making that "all day long." This subsequently came into the text at the expense of the measure, and the simplicity of the movement of thought in its parallelism. The Vrss. greatly differ here.-4. Engulfing ruin]. The evil is explained as a ruin in which one falls and is engulfed or swallowed up, a term of, 510 3813 5512 572. Such overwhelming ruin he deviseth against the righteous. He has a definite plan and purpose to ruin them, and it is expressed in crafty words of false witness.thy tongue is as a whetted razor], phr. a.λ., cf. Ps. 713 Je. 3623. The tongue has a deadly purpose, and so it is compared to a razor which has been whetted in order to make it as sharp as possible. The glossator added "working deception," as 101', making the line too long whether referring to the tongue or the man, whether in apposition or vocative. The Vrss. differ.

1

5-6. Thou dost love], emphatic present, repeated in syn. line for
greater emphasis. The evil tongue represents an evil nature,
whose affection is set on evil rather than good, defined more pre-
cisely as the evil of lying rather than the good of speaking that
which is just and right. The climax is reached in all-devouring
words, whose purpose is to swallow up and devour, cf. v.,— the
deceitful tongue], as 12023 in apposition 6, 8, 3, to be preferred
to the vocative: "O thou deceitful tongue" of EV. and most
moderns.-7. 'El also] on His part, as an additional actor,
appears unexpectedly to the wicked noble. This divine name
was left in the Ps. by E. Vbs. are heaped up, two in each line,
to indicate the great variety of motions by which God overthrows
this vainglorious noble.—will pull thee down] from a firm posi-
tion;
-snatch thee away] elsewhere of snatching up coals from a
hearth with tongs or shovel;-pluck thee up out of thy tent], out
of and away from the inmost dwelling, the very home;
- and so
root thee out of the land of the living]. It is extermination, leaving
neither root nor branch behind in the land where only the living
dwell, v. 2713.

Str. II. has a line introducing the words of the triumphant righteous which declare in an antith. couplet the trust of the wicked noble, and, in a syn. triplet, the trust of the righteous.— 8. See and revere], see the fall of the wicked noble, and revere, in reverential fear of Yahweh who overthrew him, cf. 401. and will laugh at him], the triumphant laugh of scorn and derision. This is just as appropriate for the people of Yahweh when Yahweh triumphs over His enemies and theirs, as it is for Yahweh Himself, Ps. 2.-9. Behold the mighty man], the same person as in v.3; but and Vrss. by a different pointing of the same consonant letters, interpret the term as the more general and comprehensive "man." — used not to make Yahweh his refuge], frequentative, of habitual action; so probably the following vbs. also. EV., after 3, render "strength" or "stronghold," but improperly, v. 271.in the abundance of his riches]. This noble had great riches as well as great power, and in these he used to trust, instead of in his God, as every true Jew should have done. - used to be strong in his (wealth)] so S, T, and most moderns, as best suited to context. gives the same form as v., which is variously explained

by Vrss. and interpreters. But, if correct, it must be interpreted as their "engulfing ruin," and we must think of his strengthening himself in the ruin he has brought on others, building himself up on their ruins. 10. As for me], emphatic antithesis. as a luxuriant olive tree], fresh, green, fat, and flourishing in the richest soil; not that the olive tree was in the house of Yahweh and therefore especially luxuriant, but that the righteous man was a guest there and on that account was to be compared to such a tree. His trust was in the kindness of Yahweh, in antithesis with the trust of the wicked noble in his riches; and therefore he would continue to flourish after the wicked noble had been overthrown with his wealth.-11. I will laud Thee], the vow of public worship in the temple in thanksgiving, as usual at the conclusion of Pss.that Thou hast done it]. The special theme of the praise was that which Yahweh had done to the proud oppressor of the righteous. — and I will wait on Thy name]. Although this phr. is a.λ., yet the name of Yahweh frequently takes the place of Yahweh Himself in other phrases, and there is no good reason why it should not do so here. The remainder of the v. is too much for the measure and Str. —for it is good in the sight of Thy pious ones]. This is doubtless a gloss. The name is good, benign. The pious so regard it as they contemplate it. The name of Yahweh in late usage is for Yahweh Himself.

v. 510. — who

3.] Hithp. impf. make one's boast, as 497. — Gigan] vocative, as usual with article.pn] is a gl., originally in margin simply as on, from v.10, referring to the kindness of Yahweh, antith. to the wickedness of this boaster. But ȧvouíav, Aq., Quinta, Ŏveidos = 7Dп as Aram. shame, reproach, elsw. Pr. 1434 Lv. 2017. 7 was a later insertion in H, I, to define on as God's. But it is interpr. by S, Houb., Oort, We., Du., as inexactness for on by. Hi., Dy., rd. by on adv. inf. But all are improbable and unsatisfactory. The two words in fact destroy the measure. -4. ] emph. engulfing ruin, ne] phr. a.λ. ‡yn n.m., razor, as Is. 720 Ez. 51. woh, v. 713, wy] is explan. gl. — 5. pas ap] phr. elsw. Ps. 582. pry of rightness of speech, elsw. Pr. 88 1217 1618, cf. пpry Is. 4528 481 631 Je. 42 Zc. 88. The vb. is a gl. making the 1. too long, so Bä. a.λ. † ya n.[m.] devouring, elsw. Je. 5144, v. Ps. 5510, also vb. 2110. It is tempting with Be., Che., to rd. biba.] phr. a.λ. in apposition, not vocative; usual phr. pro92 Pr. 617 1219 216 2628, Ps. 1202.8 Mi. 612. —7. ]. Two tones are needed. Therefore rd. Das usual in such cases.—3] Qal future 2 vb. Qal (1) pull down, a structure

of sword. —

Ex. 3418 (J) Dt. 75 +; (2) a nation Je. 110 187, an individual Jb. 1910, so here; the jaw teeth of lions Ps. 587.-] Qal impf. †ann vb. snatch up, coals from hearth Is. 3014, cf. Pr. 627 2522; here fig. involved.

??] i coörd. Qal impf. †nd vb. Qal tear away, as Pr. 222 1525; Niph. Dt. 2868. — 70901] consec. after the impf. expressing result; † vb. demon. Pi. root out, elsw. Jb. 3112; Pu. Jb. 318; Poel Is. 4024; Poal Je. 122; Hiph. also strike root Ps. 8010 Is. 276 Jb. 53.-8. attaches κaì èpoûσiv, which is implied indeed, but not usually expressed in poetry.-9. but certainly a mispointing for va, v.3. —

] so and all Vrss.; neg. rel. clause, vb. freconsec. after

quent.] for original as throughout E.-] impf., emph. change of tense; improb. It should be coörd. and vb. frequent. — ] original of 497. —¡y] Qal freq. be strong, 920. —inn] as

v.4, but dub. rd. with S, T, Lag., Gr., Bi., Bä., Oort, Du., Dr., BDB., ¬ in his wealth, v. 4413.-11. ] is gl., making 1. too long.-] phr. a.λ., but map with acc. "frequent. The substitution of name for Yahweh is common with other vbs., why not with this? It is however not suited to pon, and therefore Dy., Hi., Gr., BDB., rd. mans, Hu., Oort, *778. But in fact this last heterogeneous clause makes an additional 1. to the Str. however we may divide the 11. It is indeed a double gl.: a 1) (v. 258); 7707 still later, cf. 792 8920 1329 (= 2 Ch. 641) 14510.

PSALM LIII.

Ps. 53 is an Elohistic edition of Ps. 14, with variations of text and editorial changes, all of which are discussed under Ps. 14.

PSALM LIV., 2 STR. 63.

Ps. 54 is a prayer for national victory in the early days of Josiah. (1) Petition to Yahweh to save the nation from its terrible foreign foes (v.3-56), (2) that the enemy may be exterminated, and the people gaze in triumph upon them (v.6-7.9). Glosses assert that the enemy ignores God (v.5c), and vow praise and sacrifice in the temple (v.3).

YAHWEH, by Thy name save me,

And by Thy might execute judgment for me.
Yahweh, hear my prayer;

Give ear to the words of my mouth:

For (proud ones) have risen up against me,

And terrible ones have sought my life.

Ps. 54 was a Maskil in B. It was then taken up into R, and received the assignment It was also taken up into E. The historical reference

.

refers to the incident mentioned ,בבוא הזיפים ויאמרו לשאול הלא דוד מִסְתַּתֵּר עמנו

7

I S. 2319 sq., cf. 261 sq. (v. Intr. §§ 26, 27, 32, 33, 34). This Ps. could not have
been composed by David at this time, but the circumstances there referred to
might illustrate some of the features of the Ps. It is a prayer for national
deliverance in peril from enemies; and indeed Dry, powerful, cruel, and
terrible ones, v.5, such as the Babylonians, cf. 3785 8614 Is. 1311 295. The
language and style are of the earlier Pss. of B. The reference to temple
worship and sacrifice, v., is a gloss. The prayer that they might look in
triumph on their enemies, v.9, implies a preëx. situation, in which the armies
of Judah were still in the field and might hope to overcome their enemies in
battle. The early years of Josiah best suit this situation.

Str. I. has three syn. couplets, the last giving the reason of the
prayer.-3. By Thy name]. The name of Yahweh, as known to
His people and made known to their enemies, is a saving name,
giving confidence to His people, and invoking fear in their ene-
mies, owing to the renown of His previous historical achievements,
V. 206.8 3321 446 8913. 17.25 1058 11810. 11. 12 1248.- Thy might], as
exhibited in the putting forth of warlike power, v. 207 2114 803
8914. save me], as the context shows, by deliverance from ene-
mies in war, implying victory over them || execute judgment for me],
vindicate my cause in battle, v. 110.-4. The petition of the
previous couplet is indeed prayer, as expressed in words of my
mouth, oral prayer, which Yahweh is urged to hear || give ear to,
usual terms in such circumstances, v. 4* 52.-5. The reason for
this petition is given in this couplet, proud ones], the probable
original, as T and many codd. , rather than "foreigners,"
foreign enemies, of most codd. and other Vrss. These are
defined as terrible ones, such as the Assyrians, Is. 295, and Babylo-
nians, Is. 13 Ez. 287.- have risen up against me], in war || have
sought my life], to destroy the nation so that it could no longer
have national independence or existence. A glossator, without
regard to the structure of the Ps. as composed of couplets, added

1