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artificial at the close of its lines, rhyming with the characteristic suffix, or some form corresponding with it in utterance. Copyists and glossators have disregarded this feature; but by transpositions and a few modifications of the text justified for other reasons, it is easy to so restore them that they always rhyme either in ¬– or '-. |Dr. Littmann has called my attention to the fact that the same kind of syllabic play is found in Arabic poetry. The Ps. has also its regular, uniform measure throughout. It is not always easy to distinguish pentameters from hexameters, especially when the text has been often corrupted by prosaic copyists; but the measure of this Ps. is really pentameThe most significant feature of this Ps. is its use of eight terms for the

פקודים and עדות מצות,תורה,משפטים,חקיםאמרה,דבר :These are

ter. Law. The only other word used for Law in this Ps. is v.16 pm. But this single instance is doubtless an error. It has been inserted for another term which is missing from the Str. Since just these eight terms are used, and used uniformly throughout the Ps., the presumption is that each one was used once, and once only, in each Str. This is the case with some exceptions, due to corruption of the text. It is not difficult to restore the original text, so far as these eight terms are concerned, and to show that each term was used once in each of the Strs., and that all were used in every Str. It was not understood by later copyists that these were all legal terms, and hence there arose gradually textual errors due to the giving of other interpretations to these terms. All Christian translations err greatly in this particular.

is the earliest דבר

These eight terms represent in their original meaning several types of Hebrew Law (v. Br. Hex. 242 sq.). But in this Ps. they seem to have lost for the most part their original force. (1) The term 27 is the Word or sentence of Law, originally of the type: Thou shalt or shalt not, a prophetic word addressed to Israel as a nation conceived as one person. term, and the most prominent one in this Ps. (2) The term 7, Saying, is a poetic syn. of 17, based on Dt. 339. It is so used in sg. throughout the Ps.; prob. also in 1910, for which has been substituted by mistake. (3) The term op indicates the brief, terse Statutes of the primitive Hebrew administration of Law, usually with penalty attached. This term is used in pl. throughout the Ps. (4) A later type of the pn are the DDD, Judgments, used also in pl. throughout. The sg. in v.43. 84. 121. 182. 149. 160. 175 is due to txt. err. (5), the Law, as teaching, instruction; originally a term for a body of law, in P for specific laws also; used throughout in sg. (6) p is used in pl. for Deuteronomic or later prophetic Commands. (7) y, Testimonies, term of P, used in pl. (8) op, Precepts, a poetic term in late Pss. renders évroλal same as is, for which indeed it is a synonym; J renders praecepta same as op. It is used throughout the Ps. in pl. with sf. These eight terms for Law, so far as and Vrss. are concerned, are used with such variation that there seems to be no more order than in a kaleidoscope. There are variations in the Vrss., but these are not sufficient in number or helpful in character to change this situation. It is improbable that an author, who in all other respects was so artificial and ornate in style, would in this essen

tial matter be so artless and unconventional. This Ps. was composed for recitation as an ABC for the training of the young scribe in the Law. One would expect the author to give aid to the memory by an orderly arrangement. When we examine these terms in their present usage, and emend the text in the cases already mentioned, some trace of order becomes apparent in the midst of the chaos. The question then arises whether the disorder is not the result of the carelessness of scribes, or due to variations of memory in the ancient schools. Bä. tells us that “jeder Vers bildet in der Regel einen für sich abgeschlossenen Gedanken; nur selten (z. B. 89-91, 97-100) hangen mehrere Verse enger zusammen." This is as much as to say that this Ps. lacks parall., the essential feature of all Heb. poetry, and is in fact no poetry at all. A careful search for parallelism in this Ps. makes it evident that there is no Ps. more marked by parall. in its varied forms, and that no Heb. poetry known to us has a greater variety of these forms than this Ps. By copyists' errors and glossators' neglects, by readjustments due to defective memory or slips of the eye, or supposed improvements of editors, the original parall, is often obscured or destroyed; but it is not difficult to restore it in most cases, as the subsequent comment shows.

Much time has been spent and no pains have been spared in the effort to discover the principle which determines the variation of terms in the Strs. The following scheme is presented as the best that we can offer at present. If the problem is not fully solved, it is hoped that the solution is not far distant. The principle of arrangement has been determined chiefly through a study of the parallelisms. These seemed to require a transposition of lines in many Strs. The frequent omissions and duplications of terms in H, and the many and remarkable variants presented by G, H, seemed to justify an occasional transposition of terms, as well as the substitution of missing terms for duplicates. The scheme is as follows: (1) The Strs. are grouped in pairs by a similar use of the terms. (2) They are divided into larger groups of four, eight, and ten Strs., by the interchange of all four terms between the tetrastichs (Strs. 1-2, 5-6, 13-14). (3) These groups are subdivided by changes in the terms of the opening couplets of the tetrastichs. Throughout the Ps. the tetrastichs use in their first lines 2 and nr, excepting in Strs. 710, 15-18, where the terms of the first couplet change places, and 27 and take the second place. With 2 is used 8 in Strs. 1-2, 7-8, 11-12, 15-16, 19–22 (12 St....), DUDUD in Strs. 13-14 (2 Strs.), yn in Strs. 3-6 (4 Strs.), y in Strs. 9-10, 17–18 (4 Strs.). With n is used: p in Strs. 3-6, 9-10, 17-18 (8 Strs.), y in Strs. 13-14 (2 Strs.), y in Strs. 1-2, 11-12, 19-22 (8 Strs.), opn in Strs. 7-8, 15-16 (4 Strs.). This variation of the second term divides Strs. 1-4 into two pairs, Strs. 5-12 into four pairs, Strs. 13-20 into four pairs. The final Strs., 21-22, seem to form a group by themselves, as they repeat the arrangement of the first pair of Strs. and of the closing Strs. of the larger groups, 5-12, 13-20, varying only by using the order of the first Str. in one tetrastich and the order of the second Str. in the other tetrastich, i.e. 1a is combined with 2o, and 16 with 2a. (4) The

tetrastichs always retain three of their terms, but occasionally interchange

is חקים .עדות and הקים one. The terms thus common to both tetrastichs are עדות ;19-22 ,in Strs, I-6, II-I4 משפטים and אמרה and its mates דבר used with

with and its mates and ne in these same Strs. The two terms are interchanged in Strs. 7-10, 15-18. This variation serves to unite two of the four pairs in Strs. 5-12 and 13-20, making the subdivision of each group 2 + 4 + 2. (5) The order of terms in the first couplet of the tetrastichs is reversed only in Strs. 7-10, 15-18, i.e. where the variable terms are interchanged. This variation serves to emphasize the union of these pairs in quartettes. (6) The order of terms in the second couplet is regularly reversed throughout the Ps.; so that no Str. repeats exactly the combination of the preceding Str. (7) There is the same selection of terms, with variation in order only, in the opening and closing groups of the Ps., Strs. 1-4, 21-22, and in the opening and closing pairs of the groups 5-12, 13-20. There is correspondence in order as well between Strs. 1-2, 11-12, 19-20, 21-22; and between Strs. 3-4, 5-6. The same general correspondence appears between Strs. 7-10, 15-18, and the exact correspondence between Strs. 7-8, 15-16 and between Strs. 9-10, 17–18. This resemblance serves to unite the several groups into an organic whole. The scheme may be presented most clearly in the form of a table (see p. 418).

There is undoubtedly a considerable amount of repetition of phrases in this Ps., and this to the superficial reader gives the impression of monotony; but in fact such phrases are comparatively few in number, and their repetition is due to the emphasis the poet desires to put upon them and upon them alone. The great majority of the terms used in connection with the Law are used no more than once or twice in these 176 lines; so that in fact there is a wonderful variety in the Ps., a variety so great that it seems to exhaust the possibilities of usage.

The psalmist writes in the midst of great trouble, affliction, and indeed persecution. He is encompassed by proud, powerful enemies, who scorn him for his fidelity to the Law, and heap reproaches and contempt upon him. At the same time they seek to ensnare him by craft and lies. Notwithstanding all this, the psalmist is entirely loyal to the Law. The Law has become to him the representative of his God. Throughout the Ps. he ascribes to the Law the attributes older writers ascribe to God; looks to the Law for the help and salvation that ordinarily come from God alone. The Law is to him almost hypostatical, almost what the Memra became to later Judaism. It was eternal in heaven before it came to the earth: it came to the earth and to man to remain everlastingly. Upon its observance depend life, salvation, knowledge, wisdom, happiness, and every joy. It is not true that this author has the Deuteronomic spirit. The personal allegiance to Yahweh of D has become a legal allegiance. The psalmist is far in advance of the priestly attitude of P. He is a scribe, an early Pharisee of the highest and noblest type. The Ps. originated, therefore, after the rise of the Pharisaic party, at the time of their persecution because of zeal for the Law by the Hellenistic party in

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Israel, and especially by the haughty leaders and princes who represented the Syrian interest, toward the close of the Greek period.

Str. . The first tetrastich has syn. and synth. couplets; the second, antith. and synth. couplets.-1-8. Happy], congratulation; repeated for emphasis v., cf. 1'.-perfect in way], who have integrity in their walk of life, cf. 152 1822 sq. | Seek Thee with the whole heart], so v. 10: personal acquaintanceship with Yahweh is the goal of their way. - Walk in Thy Law], as assonance and measure require; enlarged by glossator into "Law of Yahweh" to make the reference more definite; cf. walk according to Thy Word], v.3, which an early copyist changed by error into the similar Heb. “in His way." - keep Thy Testimonies], v2. This vb. is frequently used in this Ps.: with Testimonies also v.22. 129, with Law v.34, with Precepts v. 56. 69. 100, with Commands v.115, with Statutes v.33.145. It is observe Thy Precepts], v.: vb. used with Precepts also v. 63. 134. 168 with Statutes v.5.8 (?), with Word v. 9. 17. 57. 101

V.

with Law v.34. 44. 55 (?). 136,

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with Commands v., with Saying v.7. 158,

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with Testimonies v. 88. 146. 167. 168 (?), with Judgments v.106; the only vb. used with all the legal terms. These vbs. imply watchful, careful observance of the Law. It is evidently the chief thing in the mind of the author of the Ps. Thou Thyself hast commanded], v.. The Law is the personal command of God, involving personal allegiance in seeking Him with the whole heart, and the resultant happiness. - Ah: that], v., strong expression of longing, with its antithesis in the negative jussive v.8. my ways were established], fixed right, directed aright by God; so that I might walk aright in the way, be "perfect in way" v.. - Cf. for the negative side v.8. Do not forsake me utterly], leaving me to walk alone, without divine direction; one who "seeks Thee with the whole heart" v.2. Then shall I not be ashamed], v., put to shame by transgression but, in antithesis, thank Thee], v., giving God the praise.—with uprightness of heart], the heart being upright because without transgression, and with completeness of devotion. in looking unto all Thy Commands], with a teachable spirit to learn; cf. v. || learning Thy righteous Judgments]. The vb. "learn" is used also with Commands v.73, with Statutes v.". The phr. "righteous Judgments" is used elsw. v.62. 106. 164, also with corrected text v.' 121. 160. 172, cf. v.75, a favorite term of this author; cf. 1910 for the idea.

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