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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. 571 662 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. în (42), characteristic of, but not of K or A, || on kindness (44) and on pl. abstr. compassion (256).—] for an original

, as throughout D, used by E.-] though in 6, 3, is intensification, making 1. too long. 6, J, also intensify in previous 1., 6 xатà тò μéya ¤Xebs σov, I secundum magnam misericordiam tuam. —p] Qal imv. (9) blot out, as v.11; with sins elsw. in Qal Is. 4325 4422, Niph. Ps. 10914 Ne. 387, syn. Pi. imv. Da vb. Pi. wash, person elsw. only v.9 Je. 222 414; || 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. 3638 3723 Mal. 33 +.nan] Kt. na Hiph. inf. abs. ¬ as adv. 1307, so G 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.-] Qal impf. i.p. present experience, || 7, cf. 168 Is. 5912. —6. 772] emphatica n.m. separation; with, in a state of separation, alone, by oneself; always of God in , elsw. 7116 7218 8319 8619 1364 14818. with article, emphatic; phr. of B, Dt. 425 918 172 3129 +57 t.-1] conj. final clause with impf. as 915 3018 4814.-737] Qal impf. 2 m. be just, as

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] adj. »¬

1910-1927] form a.λ. Qal inf. cstr. attracted to form of powɔ; but G, I, Rom. 34 pl. 7777, referring to words of Law, then resembling still more Ps. 19. —in] Qal impf. † [~~] vb. Qal (1) be clean, pure, of man in the sight of God Jb. 1514 25*; (2) be clear, in justice, of God Ps. 576 Mi. 611. Pi. make or keep pure, the (2) Ps. 7313 Pr. 209, п Ps. 1199. Hithp. make oneself clean Is. 116. viкhons, cf. Rom. 34; so 2, 0, V, J, after Aram. usage. also prefixes xal, which may be for an original omitted in because of previous 7.

needed for measure, , PBV., also interpret ‡17] interj. lo! behold! used in

Rom. 34,

Dt. 1915; (2) guilt of sin v.7
Pi. pf. † [en] Pi. elsw. only
This form is for the normal

” as passive, which is improbable. —7. early prose but chiefly in poetry, so v.8 6834 7820 1394, for the more frequent 7.xon] n.m. (1) sin v.11 Is. 317 Ho. 129 10310 Is. 118 Dt. 159 2122 2322. 28 2415.—] of conception of cattle Gn. 3041.41 3110 (E). "ņem, cf. Ju. 528 Ges.64 h.-8. †] n.fpl. in Jb. 3826, acc. to T and Rabb. reins, but impossible there, as refer. is to dark cloud layers; inward parts, BDB., as covered over, concealed, rà dònλa, D incerta, I absconditum; 6, V, I, all attaching to next 1.-] is doubtless a gl. explanatory of Qal ptc. pass. ‡ DnD 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.no abstract pl. nn confidence, security, cf. Is. 3015 Jb. 126; cstr. before noon (3730), the confidence or security that Wisdom affords.—9. ] 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.). — † ] 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. 513; 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. † a vb. denom. Hiph. (1) make white = purify (ethical) Dn. 1185; (2) shew whiteness, become white, of tree Jo. 17, of moral purity cf. b Is. 118 and here; Hithp. be purified Dn. 1210.

=

10.

1010.-12.

AT:

phr. Is. 2213 3510 518. 11.77] Pi. pf. rel. clause; cf. v.19

] Qal imv. ^ create in the sense of transform, as Is. 4120

Niph. ptc., 578.8 1082, also

6517. 18.] is gl. making 1. too long.] firmly established in the religious and moral sense, cf. 7837 1127. — ] Pi. imv. † Pi. (1) renew, only here in religious sense, of face of ground 104a, kingdom I S. 1114, years La. 521, witnesses Jb. 1017; (2) repair, cities Is. 614, temple 2 Ch. 244. 12, altar 2 Ch. 158. youth Ps. 1035.-] is a gl., making 1. too long.-18. neg. juss. Hiph. with two accents.] expl. gl.-14.

cohort.

but

Hithp. renew, ] is

] Hiph. imv.

] phr. a.λ.,

is expl. gl. —w; rev] phr. a.λ. v. 126. —
Ex. 3521 (P), cf. 24 27 Ex. 355. 22 (P) 2 Ch. 2931, willing, freely

offering oneself;

yeμovik, V principali, 3 potenti in the other mng.

[אלהים אלהי תשועתי

noble, princely, so Street. -15. ] Pi. cohort.—16. D`p] abst. pl. bloodshed, Ols., Hi., Bä.; most think of blood-guiltiness. amplification, only one name needed for measure; rd., for which on was substituted by E.-1] Pi. juss., apod. of imv. (512).—18. ] neg., so J, but conditional particle due to Qal cohort. ¡7), 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 11.; it puts God in 2d and 3d pers. in same v. is then cstr. before . It is prob. that ¬ after is an expl. gl. inserted before the unusual 20. ] Hiph.

1

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imv. cohort. (333). G, I, inserts, but at expense of measure.—

21. ] is expl. gl. for the unusual

Dt. 33101 S. 79; for other mng. v. 502.

n.m. whole, entire offering, as

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.).

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 pp at first in, and subsequently in E and DR (v. Intr. §§ 26, 27, 32, 33). In it had the following historical reference:

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the Edomite came and told to the house of Abimelech."

Saul, and said unto him, David is come
This is based on 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

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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 m♪ 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 q.), Hananiah (Je. 281 q.), or Sanballat (Ne. 6). But these were doubtless only representatives of a class constantly appearing in Jewish history and denounced by the prophets. The v.19 = 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. 22159), Pashhur (Je. 201), 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 57. 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. 36. 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.

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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 precisely 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 position; - 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

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