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 K or A, || 107 kindness (44) and pl. abstr. compassion (256).—] for an original 77, as throughout B, used by E.-2^3] though in 6, 3, is intensification, making 1. too long. 6, I, also intensify in previous 1., ☎ karà rò 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 +.— na] Kt. na Hiph. inf. abs. as adv. 1307, so G èñì 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. 7727] emphatic n.m. separation; with, in a state of separation, alone, by oneself; always of God in , elsw. 7116 7218 8319 8610 1364 14813. — with article, emphatic; phr. of, Dt. 425 918 172 3129 +57 t.—p] conj. final clause with impf. as 915 3018 4814,-p7] Qal impf. 2 m. be just, as adj. y 1910-22] form a.λ. Qal inf. cstr. attracted to form of wowa; but G, I, Rom. 34 pl. 77, referring to words of Law, then resembling still more Ps. 19. -nan] Qal impf. † [~~] vb. Qal (1) be clean, pure, of man in the sight of God Jb. 1514 251; (2) be clear, in justice, of God Ps. 516 Mi. 611. Pi. make or keep pure, the (a) a Ps. 7318 Pr. 209, п Ps. 1199. Hithp. make oneself clean Is. 116, khons, cf. Rom. 34; so Σ, 0, F, J, 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 To as passive, which is improbable.—7. ‡1] interj. lo! behold! used in early prose but chiefly in poetry, so v.8 6834 7820 1394, for the more frequent 7.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. unen] Pi. pf. † [en] Pi. elsw. only of conception of cattle Gn. 3041. 41 3110 (E). This form is for the normal upp, cf. Ju. 528 Ges.64 h.-8. ] 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, 6 rà ăônλa, F incerta, Jabsconditum ; 6, V, I, all attaching to next 1.-] is doubtless a gl. explanatory of nina Qal ptc. pass. ‡ D ̃d 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. nn abstract pl. a confidence, security, cf. Is. 3015 Jb. 126; cstr. before non (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. 118 and here; Hithp. be purified Dn. 121o. — ] phr. Is. 2218 3510 518. 11.-] Pi. pf. rel. clause; cf. v.19 10. Is. 1010.-12. N] Qal imv. ^ create in the sense of transform, as Is. 4120 6517. 18.] is gl. making 1. too long.-] firmly established in the religious and moral sense, cf. Niph. ptc. 2, 578.8 1082, also 7887 1127. — ] Pi. imv. † van Pi. (1) renew, only here in religious sense, of face of ground 104, 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. —???] is a gl., making 1. too long.—13.] is neg. juss. Hiph. with two accents. -pp] expl. gl.-14. ] Hiph. imv. cohort. is expl. gl. — ] phr. a.λ. v. 126.—na mn] phr. a.λ., but - Ex. 3521 (P), cf. ab Ex. 355. 22 (P) 2 Ch. 2931, willing, freely offering oneself; yeμovik, V 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. — nyn be diabe] amplification, only one name needed for measure; rd. m, for which on was substituted by E.-1] Pi. juss., apod. of imv. (512).—18. ] neg., so 3, but conditional particle due to a Qal cohort. ¡n, 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. na is then cstr. before . It is prob. that ¬ after ↳ is an expl. gl. inserted before the unusual 7.-20. ] Hiph. imv. cohort. (333). G, I, inserts, but at expense of measure. — 21. ] is expl. gl. for the unusual n.m. whole, entire offering, as Dt. 33101 S. 79; for other mng. v. 502. 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-la). The Ps. concludes with a liturgical gloss (v.1). WHY boastest thou of evil, thou mighty man, all day long? Engulfing ruin thou devisest, thy tongue is as a whetted razor; '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." the Edomite came and told Saul, and said unto him, David is come view that the Ps. was actually composed at that time; but that it might = 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 12 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 sq.), 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. 201), Hananiah (Je. 2814), 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. 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. offering oneself; 6 yeμovik, V principali, I potenti in the other mng. noble, princely, so Street.-15. ] Pi. cohort.-16. D'] abst. pl. bloodshed, Ols., Hi., Bä.; most think of blood-guiltiness. [אלהים אלהי תשועתי amplification, only one name needed for measure; rd. m, for which was substituted by E.-1] Pi. juss., apod. of imv. (512).—18. ] neg., so 3, but conditional particle due to a Qal cohort. ¡n, apod., which certainly implies a previous conditional clause. and is doubtless an expl. gl.-19. But this vb. makes 1. too long ] is gl. in both 11.; it puts God in 2d and 3d pers. in same v. na is then cstr. before n. It is prob. that after is an expl. gl. inserted before the unusual. —20. ) Hiph. imv. cohort. › (333). G, I, insert, but at expense of measure. — 21. ] is expl. gl. for the unusual n.m. whole, entire offering, as Dt. 3319 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-la). 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; '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 p at first in, and subsequently in E and DR (v. Intr. §§ 26, 27, 32, 33). In ₪ it had the following historical reference: the Edomite came and told Saul, and said unto him, David is come to the house of Abimelech," This is based on 1 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 |