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 TRANSLATION OF THE PSALMS AND CANTICLES 
 
 WITH COMMENTARY 
 
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 KOEHAMPTON : PRINTED BY JOHN GRIFFIN 
 
TRANSLATION 
 
 OF THE 
 
 PSALMS AND CANTICLES 
 
 WITH COMMENTARY 
 
 BY 
 
 JAMES M'SWINEY, 
 
 Priest of the Society of Jesus 
 
 “ I WILL PRAY WITH THE SPIRIT, AND I WILL PRAY WITH THE 
 UNDERSTANDING ALSO. I WILL SING WITH THE SPIRIT, AND I WILL 
 SING WITH THE UNDERSTANDING ALSO.” (i Cor. xiv. 15.) 
 
 ST. LOUIS, MO. 
 
 B. HERDER 
 
 17 SOUTH BROADWAY 
 
IFUbil ©bstat: 
 
 C. TOWNSEND, S.J. 
 
 CENSOR DEPUTATUS. 
 
 i° die Martii,, 1901. 
 
 imprimatur: 
 
 * FRANCISCUS, EPUS. SOUTHWARC. 
 Die 2 Martii, 1901. 
 
 BOSTON COLLEGE LIBRA Rf 
 
 CHESTNUT HILL, MA 02167 
 
TO OUR LADY, 
 
 THE ALL-HOLY, SPOTLESS, SUPREMELY-BLESSED, 
 GLORIOUS THEOTOKOS, AND EVER-VIRGIN MARY, 
 
 THE HOMAGE OF HER MOST UNWORTHY SERVANT. 
 
INDEX TO INTRODUCTION. 
 
 page 
 
 Prolegomena . . . . » . „ ix 
 
 Names of the Psalter ..... xiii 
 
 Formation and Division of the Psalter . . . xv 
 
 Author of the Psalms ..... xvi 
 
 Titles and Superscriptions of the Psalms . . xvii 
 
 Text and Versions of the Psalter. . . . xxi 
 
 The Divine Names ...... xxvii 
 
 The Messianic Psalms . 
 
 xxx 
 
INTRODUCTION. 
 
 The following bi-columnar translation of the Hebrew - 
 Masoretic text, and of the Vulgate version of the Psalter 
 is the outcome of studies undertaken for the purpose of 
 throwing light on the many obscurities of the Vulgate 
 Psalter, a task incumbent on every ecclesiastic and 
 Regular, who would attain to an intelligent and devout 
 relish of these inspired hymns, which in all ages have 
 constituted the main portion of the prayer of the Church. 
 Personal experience of the help to be derived from the 
 collation of the Gallican, or Breviary Psalter, with other 
 ancient versions, and with the original text, encourages 
 the hope that, to some extent, at least, this work may 
 serve the clergy as a substitute for the voluminous com¬ 
 mentaries, from which so many of them are debarred by 
 scanty means, and want of leisure. It may also help the 
 laity to a deeper understanding, a more familiar knowledge 
 of the Psalms, and thus to recover for them the place they 
 held, until of late, even in the private devotions of almost 
 every class of the Faithful. Of the manifold advantages 
 accruing therefrom, but one need be mentioned—the 
 public prayer of the Church, as distinguished from the 
 great central Act of worship, would be more numerously 
 frequented, more keenly relished, if the Psalms were 
 better understood. For, without depreciating the several 
 formula of popular piety, commended as they are to us 
 by the authorship, or practical approval of eminent, and 
 even hallowed names, by the wide-spread usage of those 
 who are gone before us, and above all by the Indulgences 
 
X 
 
 INTRODUCTION. 
 
 wherewith' the Chief Pastors sanction and encourage 
 them, it is surely permitted to entertain the conviction 
 that the more general use of the Psalter as a hand-book of 
 devotion would quicken that spirit of prayer, which is the 
 main, almost the sole resource of the Church in these dark 
 and perilous times, while it would bring the expression of 
 popular devotion into closer unison with that which the 
 Church in all ages has chosen as the authentic utterance 
 of her religion, of those sentiments towards God she ever 
 strives to foster in the hearts of those she has begotten 
 “ by water and the word of life.” But far more relevant 
 is it to the purpose of this work to call attention to what 
 the authentic exponents of the mind of the Church, the 
 canons of Councils, the Fathers and Doctors tell us of 
 the view she takes of the Psalms. Leaving to criticism 
 the vexed questions of their human authorship, chrono¬ 
 logical sequence, &c., she treasures them as the Divine 
 record of the thoughts and affections of the Heart of her 
 Spouse, the Word Incarnate, as the rendering, at once 
 Divine and human, of the supreme and Catholic prayer 
 uttered by “ God made manifest in the flesh,” which, by 
 the abundant outpouring of the Spirit abiding in Him, He 
 sheds abroad in the hearts of those who are given to Him 
 of the Father. The blended strains of jubilant thanks¬ 
 giving and praise, of earnest supplication, of heart-broken 
 woe, of sorrow which cannot be comforted, recall to her 
 not the accents of King or Seer, of David, of Solomon, 
 for, “ Lo, a greater than Solomon is here,” it is the voice of 
 the Bridegroom giving utterance to the adoration, thanks¬ 
 giving, and praise, ever ascending as goodly incense from 
 Jesu’s Heart, wherein, we, who partake of His Spirit, are 
 graciously allowed to join ; it is the echo in time of the 
 ceaseless hymn chanted by the countless myriads of “ the 
 Church of the first-born,” in, with, and through the Only- 
 
INTRODUCTION. 
 
 XI 
 
 Begotten, by Whom the Angels laud the Divine Majesty, 
 and the heavenly choirs render to It the homage of awe¬ 
 struck worship. To justify this appreciation, it suffices to 
 remember that, like the other holy men of God, the several 
 authors of these inspired poems “spoke as they were 
 moved by the Holy Ghost” (2 St. Peter i. 21), and that, 
 as the result of the Divine purpose, the Psalms, for the 
 most part at least, after the lapse of thirty centuries, 
 are still the all but exclusive medium of communication 
 between the Father of an infinite Majesty, and the brethren 
 of His Christ, the savoury food of every soul earnestly 
 desiring the better gifts. Now, since the Spirit of God is 
 the main author of these sacred canticles, He cannot but 
 have had in view the Christ of God, the end of every 
 thought and counsel of the Divine Mind, the Head, and 
 Exemplar of all the elect, Who alone is essentially holy, 
 the source of light, love, and salvation to angels as well as 
 to the disinherited race of Adam. Further, in the light of 
 Divine Faith, we behold the Christ in living union, with 
 the just of every age, who with Him form but one body, 
 quickened, and receiving growth and motion from His 
 Spirit. Moved by this Spirit, and conformed, for the 
 nonce at least, in mind and heart to the Christ, these 
 inspired singers could give utterance but to H,is thoughts,, 
 and unconsciously further the Divine purpose of uniting 
 the sons of adoption, the members of the Christ, in one 
 harmonious strain of prayer, thanksgiving, and praise. 
 As St. Augustine wearies not of repeating, it is the 
 Christ Who is speaking in the Psalms, either in His own 
 Person, or in that of His members, the Mediator, the 
 High Priest of our confession, who alone can offer adequate 
 worship to the Father, but also the Head, the mouthpiece, 
 so to speak, of His Church harassed by truceless conflict 
 with the powers of darkness, by ever-recurring vicissitudes. 
 
Xll 
 
 INTRODUCTION. 
 
 We may thus account for the universal, and, until of late, 
 the all but exclusive use of the Psalter as the manual of 
 both public and private prayer. This unquestionable fact 
 might be pleaded in justification of the avowed object of 
 this translation ; it is, however, alleged as a proof of the 
 mind of the Spirit, since the place they have held in the 
 worship of the Church, both of the Elder, and of the 
 New Covenant, must have been foreseen and intended by 
 their Divine Author. Hence, it is evident that they are 
 the Divinely dictated expression of the religion of the 
 Church in the successive stages of her growth and 
 development, that their local colouring, the subjective 
 dispositions of their human authors are but the symbolic 
 presentment of an Ideal, i.e., of a higher, because heavenly 
 reality. To take but a few instances—Jerusalem is “the 
 city of the living God,” the goal of the pilgrimage of His 
 purchased people ; the Tabernacle, the innermost Sanctuary 
 foreshadow the Temple, “the Tabernacle not made with 
 hands,” the Sanctuary where Jesus is ever pleading in our 
 behalf. The all but exclusively grammatical, and baldly 
 literal exposition presented in the following pages, may be 
 deemed inconsistent with these lofty views as to the 
 import and purpose of the Psalter. But, it may not be 
 forgotten that a thorough insight into the literal meaning 
 of these “ spiritual canticles ” is an essential pre-requisite 
 for the due understanding of their liturgical use, and of 
 their prophetic foreshadowings, as well as of their inex¬ 
 haustible wealth of mystical lore. As Ven. Cardinal 
 Tommasi most truly observes: “ Est hie (scil. sensus 
 literalis) veluti basis et fundamentum supra quod ceteri 
 sublimiores sensus assurgunt .” 1 (The literal sense is, as it 
 were, the basis and foundation whereon the more recondite 
 
 1 Cf. Summ. Theol. Pt. I. qu. I. a. io. 
 
INTRODUCTION. 
 
 Xlll 
 
 meanings are built up). It is only on this founda¬ 
 tion we may safely ground the liturgical and mystical 
 interpretation of the Psalms, or of the other Scriptures, 
 which else, degenerate into the vagaries of arbitrary 
 comment, the phantasies of piety “ not according to 
 knowledge.” It may further be pleaded that, while 
 ascetic, or ascetico-mystical treatises on some of the 
 Psalms, or on the Psalter as a whole, are within easy 
 reach of our English-speaking brethren in the Faith, there 
 are none but non-Catholics works to supply those who are 
 debarred from consulting Latin, or foreign authors for a 
 trustworthy exposition of the literal meaning of the 
 Psalms. But while insisting on the paramount necessity 
 of mastering the literal sense of these inspired poems, 
 in order to the union of light with unction, we no less 
 emphatically assert that to be understood aright, and to 
 be relished with profit, the Psalms are to be studied, not 
 as a collection of old Hebrew lyrics, but as the prayer 
 and praise welling up from the Heart of Him in Whom 
 centre the faith, trust, and adoring love of all the sons of 
 adoption. 
 
 NAMES OF THE PSALTER. 
 
 It does not appear how the Psalms, as a whole, were 
 anciently designated. Their present Hebrew designation 
 is T'hillim , Sepher T'hillim (=“ Praises,” “ Hymns,” “ Book 
 of Hymns”). But in the actual superscription of the Psalms, 
 the word P hill Ah is applied only to Ps. cxliv. (145), which 
 is indeed a Psalm of praise. The Book of Psalms heads 
 the third and last great division of the Hebrew Scriptures, 
 which is styled the K'tMbhim , or Hagiographa . 1 As in 
 
 1 The Jews divide the Hebrew Scriptures into (1) the “ Tdr&h ” (=law, 
 instruction), containing the five books of Moses ; (2) “ Neb hum ” ( = Prophets), 
 both the “former,”’ i.e., the compilers of Joshua, Judges, Samuel (our 
 
XIV 
 
 INTRODUCTION. 
 
 this division the Psalms occupy the first place, the Old 
 Testament is frequently summed up as “ the Law, the 
 Prophets, and the Psalms ” (St Luke xxiv. 44). But, as 
 the Psalmists give frequent utterance to forms of prayer, 
 other than praise and thanksgiving, this designation were 
 misleading, unless we take it as referring to the use 
 made of their strains in public worship. In the earliest 
 version of the Old Testament Scriptures, commonly, but 
 erroneously ascribed to the Septuagint (the seventy-two 
 Elders), for brevity sake represented in the following 
 annotations by LXX., T'hillhn is rendered yjra\fioi, whence 
 the Vulgate, “ Liber Psalmorum ” ( = “Book of Psalms ”). Cf. 
 St. Luke xx. 42 ; Acts i. 20. One of the primary meanings 
 of yjrdWeiv (psallein) is a twitching, twanging with the hand 
 of a tightened cord, then, by an easy transition, the accom¬ 
 paniment of a song on stringed instruments, which, as is 
 well known, were used by the choirs of Levites in the 
 Temple services. Finally, the notion of instrumental 
 accompaniment fell into the background, and “ Psalm ” 
 came to mean “ a song,” “ a hymn,” such, especially, 
 as are addressed to God. Another name, given to a 
 portion of the Book of Psalms is Tephilldth (=“ prayers ”). 
 Appended to the 2nd Book, at the end of Ps. lxxi. (72), 
 is the notice : “ The prayers of David, the son of Yishay, 
 are ended.” In the following Books a few other Psalms 
 are entitled : “ Prayers,” a title, as a general title, borne 
 out by the contents of most of these Psalms. The word 
 
 1 and 2 Kings), and Kings (our 3 and 4 Kings), and the “latter Prophets,” 
 viz., Isaias, Jeremias, Ezechiel, with the xii. Minor Prophets. The third 
 division comprises Psalms, Proverbs, Job, the five Megilldth ( = “ rolls,” 
 “ volumes”) arranged according to the sequence of the festivals on which they 
 are read—Canticles, Ruth, Lamentations, Ecclesiastes, Esther, then Daniel, 
 Esdras, Nehemias, and Paralipomena (Chronicles) 1 and 2. This arrangement 
 of the Hagiographa is somewhat modified in the Spanish MSS. and in the 
 Talmud; the former beginning with Chronicles,-the Talmud with Ruth, as 
 a kind of Prologue to the Psalter, as David descended from Ruth. 
 
INTRODUCTION. 
 
 XV 
 
 “ Psaltery ” (yjraXrripLov), by which Kinnor and nebhel are, 
 for the most part, rendered in LXX., denotes, in the first 
 instance, a stringed instrument, then the songs sung 
 thereto; as used to designate the Book of Psalms,“Psalter” 
 involves a figure of speech akin to our calling a hymn- 
 book, “ Lyra Innocentium.” 
 
 FORMATION AND DIVISION OF THE 
 
 PSALTER. 
 
 In the Hebrew text, the Psalms are divided into five 
 Books, after the analogy of the Torah, or Pentateuch. 
 These books are distributed as follows : Book I. contains 
 Pss. i.—xl. (41) ; Book II., Pss. xli. (42)—lxxi. (72); 
 Book III., Pss. lxxii. (73)—lxxxviii. (89); Book IV., 
 Pss. lxxxix (90)—cv. (106) ; Book V., Pss. cvi. (107)—cl. 
 Each of the first four Books closes with a b'rakah (a 
 “ blessing,” or “ doxology ”). In accordance with this is the 
 Midrash on Ps. i. I : “ Moses gave to the Israelites the 
 Five Books of the Law, and corresponding to these, David 
 gave them the Book of Psalms, which consists of Five 
 Books.” The date of this division, and of the final com¬ 
 pilation of the Psalter in its present shape can be only 
 conjectured. It cannot be later than the Greek version of 
 1 Machabees (b.C. 120—100), as in that book we find 
 quotations from a Greek translation of the Psalms corres¬ 
 ponding somewhat to the LXX. Psalter. 1 On the very 
 reasonable principle of not taking prophetic foresight for 
 granted, failing proof, Pss. xliii. (44), lxxiii. (74), lxxviii. 
 (79), are assigned to the period of the Syrian persecution. 
 Even admitting the popular tradition that Esdras and 
 Nehemias took in hand the task of collecting and revising 
 the Scriptures, there is no reason to believe that they 
 
 1 1 Machab. ii. 63 ; vii. 17 ; ix. 23. 
 
XVI 
 
 INTRODUCTION. 
 
 completed it, or that the Psalter, or any other Scriptures, 
 save possibly the Law, assumed its final shape in their 
 days. The several questions as to the formation of the 
 Psalter—did it grow out of earlier collections?—What is 
 the law, or plan of its arrangement ?—Is it the work of one 
 or of several collectors ? have exercised the mind of critics, 
 with the sole result of plainly showing that they admit of 
 no satisfactory solution. The view least open to objection 
 is that the collection of the Psalms was the work of several 
 centuries, which helps to account for the anomalies of the 
 compilation in its actual shape. 
 
 THE AUTHOR OF THE PSALMS. 
 
 The Psalms are the utterance of the Spirit “ that spoke 
 by the Prophets,” so that this question is concerned only 
 with His human organs. In synodal decrees (Cf. 3 Carthage, 
 can. 47 ; Trent, Sess. 4, De can. Script.), the Psalms are 
 attributed to David ; “ Psalterium Davidicum ” is, for the 
 most part, their title. In Hebr. iv. 7, and in many of the 
 Fathers, en David , ho David , (=“in David,” “David”) is 
 the usual introduction to a quotation from the Psalms. In 
 the Talmud (Pesachim, fol. 117 a), Rabbi Meir ascribes 
 all the Psalms to David. The current Rabbinic tradition 
 is, that the Psalter contains, with David’s Psalms, poems 
 by ten men of old, Adam, Melchisedech, Moses, &c. Many 
 of the Fathers (St. Augustine among others) hold the 
 same view as R. Meir, which is rejected by St. Jerome 
 (Epist. 134 ad Cyprian), St. Hilary (Prolog, in Pss.), and 
 also by Eusebius of Caesaraea, together with most modern 
 commentators. The designation “Psalms of David” is 
 fuHy justified by the fact that, in the Hebrew text, the 
 name of the Prophet-king is prefixed to 78 Psalms. 1 If 
 
 In LXX., besides the Psalms mentioned above, David’s name is prefixed 
 to fourteen others. With but few exceptions, the Vulgate follows LXX. herein. 
 
INTRODUCTION. 
 
 XVll 
 
 we admit the old Rabbinic canon, which enacts that all 
 anonymous Psalms are to be ascribed to the author named 
 in the superscription last preceding, this number would be 
 considerably augmented. This rule, however, may be 
 deemed to hold good only for the earlier Books, to extend 
 it further would land us in glaring absurdities. Thus, all 
 due deductions being made, we may fairly assign half the 
 Psalter to David. About a third of the Psalms are 
 anonymous, adespota (“ without master,” or “ owner,” 
 “ orphaned,” as the Rabbis style them). These date from 
 divers periods, having been composed either before, 
 during, or after the exile. The twelve Psalms entitled 
 “To Asaph,” and the Korachite Psalms (eleven, if Pss. xli. 
 and xlii. (42, 43) be reckoned as one), will be dealt 
 with further on. The text ascribes two Psalms to Solomon, 
 lxxi. (72) and cxxvi. (127), but this can hardly denote 
 authorship. One Psalm, lxxxix. (90), is attributed to 
 Moses, “ the man of God,” and may be accounted the most 
 ancient in the collection, as internal evidence favours the 
 ascription. The group of fifteen Psalms to which the 
 Vulgate gives the title “ Canticum Graduum ” (Song of the 
 Steps), “ the Gradual Psalms ” of the Roman Breviary are 
 obviously of post-exilic origin. They were probably sung 
 by the pilgrim-bands going up to Jerusalem for the great 
 festivals. 
 
 TITLES AND SUPERSCRIPTIONS OF THE 
 
 PSALMS. 
 
 The superscriptions of the Psalms are mainly of three 
 kinds: (1) Those which mark their musical or liturgical 
 character ; (2) Those which assign them to particular 
 authors ; (3) Those which connect them with certain 
 historical events. Dom Calmet observes most truly that 
 the Titles of the Psalms have ever proved a crux to 
 c 
 
XVUl 
 
 INTRODUCTION. 
 
 commentators. Though positive enough in asserting their 
 views, the Rabbis themselves, by the divergence of their 
 interpretations, and, at times, by a candid confession of 
 ignorance as to what these Titles imply, show that we 
 cannot get beyond conjecture more or less plausible. We 
 may infer their antiquity from the fact that they were in 
 the text used by LXX., who were unable to explain them. 
 In many cases, the Titles in their version diverge from 
 those of the present Hebrew Psalter, chiefly by way of 
 addition. As will be seen, Titles are more frequently 
 wanting in Books 4 and 5, than in the first three. The 
 authenticity of these Titles is an open question, since their 
 inspiration and canonicity have been doubted, without let 
 or hindrance, by Catholic divines of note, and a cursory 
 glance at a Polyglot will discover manifold and marked 
 varieties in these superscriptions, in the several versions 
 used by Churches in Catholic communion. To allege the 
 wording of the Tridentine decree (Sess. 4. “On the 
 Canonical Scriptures ”) were to prove too much, as if it 
 include these Titles, we must needs accept those in the 
 Vulgate, which unquestionably are insertions of a later 
 date. Further, the decree contains the restrictive clause— 
 “ Prout in Ecclesia leguntur ” (as they are read in the 
 Church). Now, though in the Synagogue services the 
 Titles are read, or sung equally with the rest of the Psalms, 
 they are invariably omitted in the public prayer of the 
 Church, and are absent from our liturgical books. Thus 
 are they left to the disputes of critics, who, as we might 
 expect, are by no means unanimous. Of their several 
 conflicting views, the most probable is that which admits 
 as genuine the superscriptions of the original text, save 
 when they clash with the contents of the Psalm, or the 
 historical situation it implies. This does not mean that 
 the Titles added, or amplified by LXX. deserve wholesale 
 
INTRODUCTION. 
 
 XIX 
 
 rejection, as when they are not the fruit of conjecture, of 
 dim and uncertain traditions, they record the views of the 
 earliest experts in Biblical criticism, and, as a closer study 
 cannot fail to discover, supply many a valuable liturgical, 
 or historical detail. As an attempted explanation of most 
 of these Titles is given in the annotations to each Psalm, 
 we need here only supply omissions. 
 
 “To David (/’ D&vidli)” cf. “le livre a Pierre” ( = Peter’s 
 book). 1 This may, save in some few cases, be safely 
 rendered “ of,” or “ by David.” But it may be questioned 
 whether the ascriptions “To Asaph,” “To the sons of Core” 
 (V Asaph , lib'ney Qdrach ) imply authorship. With Arabic 
 poets and writers the prefix li frequently denotes the 
 author (. Lam anctoris ), but the indefiniteness of the 
 Hebrew V (“to,” “for,” &c.), which vaguely indicates a 
 relation of some kind or other, requires that we should not 
 invariably take it to imply that the names to which it is 
 prefixed designate the writers of the respective Psalms. 
 “ The sons of Core ” were descendants of the Levite, whose 
 awful punishment is recorded Numbers xvi. 32, 33. “The 
 sons of the Coraites ” are mentioned once, in the time of 
 Josaphat (2 Paral. (Chron.) xx. 19), as choristers, but there 
 is no intimation that they were Psalmists. With this may 
 we couple the fact that Heman (not Heman the Ezrachite, 
 or son of Zerach ( = Zara), of the tribe of Juda), one of the 
 three Choir-masters appointed by David (1 Paral. (Chron.) 
 xxv. 1—5), was of the race of Core. He had fourteen sons, 
 all of whom were musicians. (Ibid. xxv. 5, 6.) There may 
 then have been fourteen families of professional singers, 
 who might fitly be called “ the sons of Core,” hence 
 lib'ney Qorach (“ to the sons of Core ”) implies that the 
 Psalms thus inscribed were given to these musical descen¬ 
 dants of Core the Levite, to be sung, or set to music, 
 
 1 Literally, “the book to Peter. 
 
XX 
 
 INTRODUCTION. 
 
 rather than Coraitic authorship, a theory lacking historical 
 basis, as it is nowhere hinted that any Coraite ever 
 composed a single Psalm. As regards Asaph, he is 
 coupled with David (2 Paral. (Chron.) xxix. 30), as a 
 Psalmist and a Seer, but with the probable exception of 
 Ps. xlix. (50), 1 we cannot assert that his works are included 
 in the Psalter. From the same source we learn that he 
 was a musician (1 Paral. (Chron.) xv. 19; xxv. 1), appointed 
 with two others as Choir-master over the fourth division of 
 the Levites. There are, moreover, historical traces of the 
 sons of Asaph, as a musical school or guild, both before 
 and after the Captivity (2 Paral. xxix. 13; 1 Esdras iii. 10 ; 
 
 A 
 
 Nehem. vii. 45 ; xi. 22) ; l y Asaph may, therefore, be the 
 generic designation of a race of choristers, of a musical 
 school, even as Aaron is of the priesthood descended from 
 him, as it was well known that the sons of Aaron were 
 appointed to be priests. As Core did not hold the office 
 of musician, when his descendants are mentioned as a 
 musical guild, the more definite designation, “sons of 
 Core,” was needed. We conclude, then, that 1 'Asaph 
 indicates that the Psalms to which it is prefixed were handed 
 to the choir bearing his name, to be set to music, and to be 
 sung in the Temple worship. 
 
 “To (or “for”) the Chief Musician,” or “Precentor,” 
 as we say, “the Choir-master” ( Lamnatstseach ). It occurs 
 fifty-five times in the Titles, and at the end of the Song of 
 Habacuc (iii. 19). The rendering given in the following 
 pages is that adopted by Oimchi, Rashi, and Aben Ezra. 
 The primary meaning of the verbal root natsach is 
 “ he shone,” “ was famous,” “ conquered,” whence it came to 
 betoken “superiority,” “superintendence” (2 Paral. (Chron.) 
 ii. 2; xxxiv. 12); “leading in music” (1 Paral. xv. 
 17—22); shading off further into the meaning of 
 
 1 To this we may perhaps add Ps. lxxx. (81). 
 
INTRODUCTION. 
 
 XXI 
 
 “completeness,” “perpetuity,” which we meet with in the 
 LXX. rendering eis to telos (Vulgate, In finem, “unto the 
 end,” “ for the end ”); cf. Id-netsach (“ for ever ”). Targum 
 always renders it “ to be sung.” The Chaldee verb ritsach , 
 “he excelled,” “conquered,” accounts for St. Jerome’s 
 “ Victori ” (to the Conqueror) in the titles of the Psalter 
 translated from the “Hebrew Verity,” and in Hab. iii. 19; 
 for Aquila’s tco vlkottolm (to the bringer of victory) ; 
 Symmachus, emvliaos (triumphal); Theodotion, eZ? to vIkos 
 (for victory) ; to nikopoid , epinikios, eis to nikos. 
 
 “ S-l-h ” or, as vowel-pointed p Seldh,” occurs only in Psalms 
 which have “for the Chief Musician,” or mizmor (a song), 
 both indications of a musical accompaniment, prefixed, and 
 in Hab. iii. 3, 9, 13. As far as we can guess, it may be a 
 musical sign marking a pause in the chant, during which 
 the instruments played an interlude. It seems generally, 
 but not invariably, to mark a transition of thought in the 
 mind of the poet. LXX. (followed by Symmachus, 
 Theodotion, Syriac) renders it Stdyjca\iia } meaning ( perhaps) 
 a musical interlude of a forte character. By others it is 
 rendered “ Pause ; ” Targum renders it “ for ever,” so, too, 
 Aquila {del) and St. Jerome {semper). Neither etymology 
 nor the context give any clue to this interpretation. The 
 Vulgate invariably omits it. (See “ Selah ” in Smith’s 
 Dictionary of the Bible) 
 
 TEXT AND VERSIONS OE THE PSALTER. 
 
 The Hebrew original text, as now found in MSS. and 
 in print, is known as the “ Masoretic ” ( = traditional) text, 
 from Masordh (tradition), and in the present connection, 
 the vocalization , or vowel-pointing, and accentuation of 
 the till then vowelless text of the Old Testament, after the 
 pronunciation handed down in the synagogues and 
 schools, by the so-called “ Masorets,” or “ Masters of the 
 
XXII 
 
 INTRODUCTION. 
 
 Masorah.” Their labours extended probably from the 
 6th or 7th, to the 10th or nth century of our era. One of 
 the earliest and most important portions of the Masorah is 
 the collection of marginal emendations ( Qeri , “ read ”), to be 
 read instead of the Kethibh or “ written [text].” The 
 accents, be it observed, serve both to mark the intonation 
 of each word, and the punctuation of the subordinate 
 clauses. The vowel-pointing was gradually elaborated in 
 imitation of the Arabian grammarians, who followed 
 herein a Syrian precedent. The Masoretic, or present 
 printed Hebrew text, fairly reproduces the original. We 
 say “ fairly,” as it is certain that neither the Psalter, nor 
 any other book of the Hebrew Canon has been handed 
 down unscathed by the lapse of ages, and the unavoidable 
 mishaps of repeated transcription. Further, without dis¬ 
 paraging the “ Prophets,” and “ Hagiographa,” the Jews of 
 the early centuries of our era, to enhance the authority 
 of the “Law” ( Torah ), placed them on a lower level, and 
 in contra-distinction to the “ Law,” applied to them the 
 term Qabbalcch (^received [teaching], tradition). Hence 
 the strict rules in force with regard to the copying of 
 the “ Law,” were relaxed in the case of the rest of the 
 Canon, so that blunders, mutilations, and corruptions are 
 far more likely to have crept into the transcripts of 
 the Prophets and Hagiographa than into those of the 
 Pentateuch. 
 
 The oldest known version of the Psalter is that con¬ 
 tained in the Alexandrian version of the Old Testament, 
 commonly known as the Seventy (Septuagint, LXX.). 
 As the story, or legend of its origin, under Ptolemy 
 Philadelphus (about B.C. 285), concerns the Pentateuch 
 only, it needs no further mention here. We may gather 
 from the Prologue of Ecclesiasticus that the Greek transla¬ 
 tion of the Hebrew Scriptures had been completed, when 
 
INTRODUCTION. 
 
 XX111 
 
 Jesus, the son of Sirach, came to Egypt (about B.C. 131). 
 Whatever our judgment of the Septuagint Pentateuch, the 
 Greek version of the other Hebrew Scriptures, of the 
 Psalms, among others, leaves much to be desired. 
 
 In numerous passages the translator gives a slavishly 
 literal rendering of his text, and deals with Hebrew idioms 
 in a manner which suggests the question : Did he under¬ 
 stand the original Hebrew ? Thus, when the context 
 shows that the Hebrew Future, as it is called, should be 
 rendered as a Present, or Aorist, it appears as a Future in 
 the translation ; where the Hebrew Preterite is obviously 
 a Present, or Futurum exactum , or an Imperfect, or 
 Pluperfect of the Conjunctive mood, it is rendered as a 
 Greek Preterite. The like unintelligent literalism is met 
 with in the rendering of prepositions, conjunctions, forms 
 of comparison, &c. Besides certain mistranslations of 
 words, from a dread of anthropomorphism, the translator 
 scruples not to give his own rendering ; consonants of the 
 square (the so-called “ Assyrian ”) script are mistaken one 
 for the other ; the vocalization, accentuation, and division 
 of words and clauses diverge from the Masoretic text, all 
 which will account for the differences between our two 
 versions. On the other hand, nothing can more unmis¬ 
 takably betoken the dogmatism of ignorant prejudice, than 
 to ascribe, as a matter of course, the divergences last 
 mentioned to the blundering of the Alexandrian translator, 
 as it is far from improbable that this version was made at 
 a time of transition from the older script, which had a close 
 affinity to the Samaritan character, to that in present use. 
 If this be so, it may be, and frequently is, the case, that his 
 text was truer to the original than that of the Masorah ; 
 nor, generally speaking, can the differences of vocalization 
 prove more than that, besides the traditional reading 
 stereotyped, so to speak, by the Masorets, other traditions 
 
XXIV 
 
 INTRODUCTION. 
 
 no less trustworthy were current in certain schools. 1 It is 
 also to be noticed that, with but few exceptions, the New 
 Testament quotations from the Psalms are taken from 
 the LXX. 
 
 In the early part of the second century of our era, the 
 Hellenist Jews and Judaizing Christians being dissatisfied 
 with LXX., Aquila of Sinope, a Jewish proselyte, made a 
 literal translation of the Hebrew Scriptures into Greek, so 
 literal indeed as to be obscure. To remedy this he revised 
 his version with an exactness and ingenuity which witness 
 to his complete mastery over both languages. His con¬ 
 temporary, Theodotion, an Ebionite of Ephesus, published 
 a version, which was, in the main,an attempt to bring LXX. 
 into closer agreement with the Hebrew. His version of 
 Daniel has been adopted by the Church instead of that of 
 LXX., which varies too widely from the original. To the 
 translation of Theodotion succeeded that of Symmachus 
 (about A.D. 200), another Ebionite. Taking the LXX. as 
 the basis of his work, he performed his emendations from 
 the original Hebrew with a masterly hand. He is 
 deservedly praised for the purity and perspicuity of his 
 style. To these may be added three other Greek versions 
 of the Old Testament, comprising the Psalter. As the 
 names of their authors were unknown to Origen, he refers 
 to them as “ Fifth ” (E. v.), “ Sixth ” (S', vi.), “ Seventh ” 
 (Z'. vii.), according to the column they occupy in his 
 Hexapla. Of these Greek versions, with the single 
 exception of LXX., only fragments are now extant. 
 
 The Chaldee Targum, or Aramaic Paraphrase of the 
 Psalms, has been credited to Jonathan ben Uzziel, of the 
 school of Hillel, hence a contemporary of our Lord. 
 Waiving the controversy to which this ascription gives 
 occasion, it suffices to state that this Targum gives us the 
 
 1 Such too is the opinion of a very learned Rabbi. 
 
INTRODUCTION. 
 
 XXV 
 
 Jewish interpretation current in the early centuries of our 
 era, and embodies many a valuable tradition of a more 
 ancient date. The Syriac version of the Psalms referred 
 to as (“ Syr.”) was made from the Hebrew. It shows, 
 however, the influence of the LXX. and of the Chaldee 
 Targum. Its probable date is about A.D. 160. Occasional 
 references occur, here and there, to the Rabbinic com¬ 
 mentators, mainly to Rabbi Sh’lomoh ben Yits’chaqi (i.e., 
 R. Solomon son of Isaac, represented by the initials Raski, 
 and erroneously by Yarchi ), of Troyes, in Champagne 
 (A.D. 1036-40—1104-5); to Abraham ben Meir Ibn Ezra 
 (Aben Ezra, Ab. Ez.), of Toledo, d. A.D. 1168 ; and to the 
 great Hebrew grammarian, lexicographer, and commentator 
 of the twelfth-thirteenth century, Rabbi David Qimchi, of 
 Narbonne, son of Joseph and brother of Moses Qimchi. 
 
 The earliest Latin version of the Scriptures is 
 commonly said to have been made in Pro-consular Africa, 
 about the middle of the second century. It was called the 
 Vulgate, the current,” “the common edition” (Vulgata, 
 communis editio), a name corresponding to the kolvt] 
 efcSocns, koinee ekdosis (common edition), of the LXX. In 
 the fourth century a revision (of the Gospels at least) seems 
 to have been made in North Italy, hence styled “ Itala,” 
 and “Vetus Itala” (the Old Italian), when it was gradually 
 superseded by St. Jerome’s version. In the Old Testament 
 it fairly rendered the uncorrected LXX. with all its 
 excellencies and shortcomings. In course of time, 
 however, it was so corrupted by careless interpolations, 
 clumsy emendations, and by the blunders of ignorant 
 scribes as to justify St. Jerome’s complaint: “Among the 
 Latins there are as many forms of text as there are copies!” 
 To reduce this chaos to order St. Jerome was commissioned 
 by Pope St. Damasus (A.D. 383) to revise the Latin version 
 of the New Testament. He undertook at the same time. 
 
XXVI 
 
 INTRODUCTION. 
 
 his first correction of the Psalter. This he did, not on 
 Origen’s corrected Hexaplar text, but on the old Kotvrj 
 edition of LXX., which was the source of the old Vulgate. 
 This first revision is known as the “Roman Psalter,” 
 probably from its having been made for the use of the 
 Church of Rome, which retained it until the reform of the 
 Breviary, under St. Pius V., when the present Vulgate, or 
 Gallican Psalter, was substituted. Since then, it is in use 
 only in the Vatican Basilica, Milan Cathedral, and 
 St. Mark’s at Venice. It is further still retained in the 
 parts of the Missal taken from the Psalter, and in the 
 Invitatory Psalm (xciv. [95]) of the Nocturns, which in the 
 third Nocturn of Epiphany is that of the Gallican Psalter. 
 “In a short time the old error prevailed over the new 
 correction.” (St. Jerome, Pref. to the Book of Psalms.) So 
 at the urgent request of SS. Paula and Eustochium, he set 
 about a new revision of the Latin Psalter, taking for his 
 text that of Origen’s Hexapla preserved in the library of 
 Csesaraea. To represent as far as possible the reading 
 of the Hebrew, he adopted Origen’s notation, marking 
 additions by an obelus (■(■), omissions by an asterisk, to 
 indicate the additions and omissions of the LXX., the 
 latter he supplied from Theodotion’s version. It is said 
 that this new revision was introduced by St. Gregory of 
 Tours into the Churches of Gaul, whence the name 
 “ Gallican.” These critical signs were unfortunately by 
 degrees neglected, hence their disappearance from the 
 Vulgate and Breviary Psalter, which, apart from a few 
 changes, is substantially identical with the Gallican Psalter. 
 Besides these two revisions of the old Latin Psalter, the 
 second of which may well be termed a re-translation, we 
 find in the works of St. Jerome a translation of the Psalms 
 from the original Hebrew—“juxta Hebraicam veritatem ” 
 .(according to the Hebrew verity) — (circa A.D. 400), to 
 
INTRODUCTION. 
 
 XXVII 
 
 which frequent reference is made in the following pages. 
 As we may gather from his Preface to this version, its 
 purpose is rather polemical than liturgical, and on account 
 of the familiarity of the people with the old Latin version,, 
 through its use in public prayer, it failed to get embodied 
 in the Hieronymian Vulgate. His version of the other 
 Books of the Hebrew Scriptures had, in the age of 
 St. Isidore of Seville (De Offic. Eccles. i. 12, circ. A.D. 630) 
 obtained general currency throughout the West, without 
 any authoritative pressure, solely by its superior excellence. 
 In the course of the seventh century the elder Vulgate fell 
 into disuse, save as regards the deutero-canonical Books 
 of the Old Testament 1 and the Gallican Psalter, which are 
 contained in the present Vulgate, consequently the Vulgate 
 Psalter is little better than a reproduction of that of the 
 LXX., which it follows in numbering the Psalms otherwise 
 than in the Hebrew text, as will be seen in the subjoined 
 table : 
 
 Hebrew. 
 
 LXX. and Vul t 
 
 Psalms 
 
 1-8. 
 
 1-8. 
 
 
 9, 10. 
 
 9. 
 
 
 n-113. 
 
 10-112. 
 
 55 
 
 114, 115. 
 
 113. 
 
 }} 
 
 116. 
 
 114,115. 
 
 )i 
 
 117-146. 
 
 116-145. 
 
 }> 
 
 147. 
 
 146,147- 
 
 ii 
 
 148-150. 
 
 148-150. 
 
 At the beginning of the tenth century Saadia Gaon, a 
 native of Egypt, translated the Psalms and most of the 
 Books of the Old Testament into Arabic. 
 
 THE DIVINE NAMES. 
 
 In the Hebrew column the Divine Names are merely 
 transliterated, with a view to enable the reader to pass 
 
 1 St. Jerome is said to have translated Tobias from a Chaldee text. 
 
XXV111 
 
 INTRODUCTION. 
 
 judgment on the childish theory which discovers a clue to 
 the date and authorship of a Psalm in the use of one or 
 other of the Divine Names. 
 
 1. ’ Adhon&y , ’Adhonay (strictly “my lords,” “lords,” a 
 Plural of excellence). Cf. “ We” of Papal and royal rescripts, 
 “You” addressed to a single person, in common inter¬ 
 course. 
 
 2. y £l y “ strong,” “ mighty,” “ a mighty one,” “ might,” 
 “ strength ; ” a generic name of Deity. In Plural (’ elim ) 
 used of false gods ; liney'elinty “ sons of gods,” i.e.y “ Angels” 
 (Pss. xxviii. (29) 1 ; lxxxviii. (89) 7). 
 
 3. 5 Eldahy “ God,” with few exceptions, occurs only in 
 poetry, and mostly designates the true God. Its Plural 
 (’ elohim ) is used in Hebrew of (1) gods in general; whether 
 true or false; (2) of angels (cf. Heb. i. 6; ii. 7, 9); 1 (3) of 
 judges and other dignitaries. When used as a Plural of 
 majesty of the one true God, it is mostly construed with a 
 Singular verb, or adjective. It is probably to be referred 
 to the Arabic ’ aliha , “he was amazed,” “stood in awe of,” 
 or to 'alahay “ he worshipped,” denominatives (probably) of 
 IlahuUy Ilahy “ God,” in primary sense (probably), “ an 
 object of awe, of worship,” with definite article, AllaliUy 
 Allaliy for al-IlaliUy the true God. 
 
 4. Elyoriy “ lofty,” “exalted,” “ Supreme,” “ Most High.” 
 
 5. YHVH Jehovah)y the sacred tetragrammaton 
 (word of 4 letters ; name of 4 letters). According to Jewish 
 tradition, it was pronounced but once a year by the high- 
 priest on the day of Atonement, when he entered the 
 Holy of Holies. But Maimonides (More Nevochiniy i. 61) 
 asserts that its use was confined to the blessings of the 
 priests, and restricted to the sanctuary. The true pro¬ 
 nunciation of this Name is entirely lost, the Jews scrupu¬ 
 lously avoiding all mention of it, and substituting in 
 
 1 In both passages “angels ’’stands for ’ Elohim of the text. 
 
INTRODUCTION. 
 
 XXIX 
 
 its stead, either shewf (“the Name”), or Adhonay , or 
 * Elohim , as it may happen to be written with the proper 
 vowels of either of these words. It is usually read with 
 the vowel-points of 'Adhonay, with the sole difference that 
 the initial J (=Yodh = Y in York) receives a simple instead 
 of a compound Stiva. When it is coupled with ’Adhonay , 
 it is pointed with the vowels of 5 Elohim . This custom, 
 which originated in reverence, was founded on a mistaken 
 rendering of Lev. xxiv. 16. That it existed in the days of 
 the LXX., may be gathered from their invariably rendering 
 JHVH by Kvpcos, Kyrios (=Vulg., “ Dominus,” “ Lord,” in 
 Anglican version, “LORD”). It is probable that after 
 the last siege of Jerusalem, the true pronunciation had all 
 but, if not entirely, disappeared, nay, that it had been lost 
 long before. Josephus, 1 2 of the priestly race, mentions it as 
 a matter on which he was forbidden to speak ; Philo, in 
 his Life of Moses , 3 allows none to hear or utter the 
 Incommunicable Name, but those whose organs are 
 purified by wisdom. Thus the ancient writers fail to 
 throw any light on the question. The view that JLiovcih is 
 the true Tetragrammaton is now exploded, as such a form 
 were utterly meaningless, and no substantive could be thus 
 formed from a root with He for its third radical. The 
 sole argument in its favour is its appearance as a compound 
 in Hebrew proper names, as in “ J<?/z<?shaphat,” “J^ram,” 
 while others, for the same reason, scout J eho-, Jo- as a 
 barbarous form, and deny that fhovah Y'hovah can be the 
 true pronunciation. Some of the Germans transliterate it 
 “Jahveh,” others “Jahaveh,” the correct equivalent of 
 which in English would be “ YaHveh ” or “ Yahaveh ” 
 (better, perhaps, “ Yah’weh ,, ) ) forms at least in accordance 
 
 1 The Samaritans, in reading the Pentateuch, substitute for JHVH, 
 she?nd, “the Name.” 
 
 2 Antiquities, ii. 12. 3 Life of Moses, chap. iii. 
 
XXX 
 
 INTRODUCTION. 
 
 with etymological principles. But despairing of certainty 
 as to the vowels, with Hupfeld, we retain merely the 
 consonants and write “ JHVH,” premising that J standing 
 for initial Yodh = Y in “ yet,” not j in “judge.” A plausible 
 guess as to the meaning of this word refers it to the 
 substantive verb hay ah, “he was,” of which havah (hawdh [?]) 
 was the older form, and takes it as representing God’s 
 eternity, Self-existence. Another view assigns to it the 
 causative sense of “ the giver of being,” “ He that makes to 
 be.” Be this as it may, it is clearly a mistake to regard 
 J'hovah as a modern Rabbinic invention, and to deny it 
 the credit of an ancient origin. 
 
 THE MESSIANIC PSALMS. 
 
 Messianic Psalms are those wherein the Spirit of 
 prophecy refers directly or mediately to the Person and 
 work of the Messiah (Hebrew Mdshiach=XpLo-ros, Christos , 
 “ Christ,” “the Anointed Saviour,”) to His sufferings, or to 
 the glories that should follow. It matters not whether the 
 poet was conscious or no of such reference. No believer 
 may deny that there are Psalms belonging to this category, 
 as this is demonstrated by proofs both in- and extrinsic. 
 Christian commentators, however, are not agreed as to the 
 distinguishing characteristics and number of the Messianic 
 Psalms. A distinction must be made (i) between those 
 vouched for as such by the New Testament writers, and 
 by the unanimous consent of the Church ; these are Pss. 
 2, 8, 15, 18 (?), 21, 34 (?), 39, 40, 44, 67, 68, 71, 77, 96, 101, 
 108, 109, 116, 117 ( Vulgate numbering). (2) And Messianic 
 Psalms, the tenor of which affords grounds more or less 
 decisive for classing them as such, e.g., Pss. 20, 23, 46, 84, 
 86, 88, 95, 98, 106, 131, &c. To these may we add Psalms 
 the Fathers and ancient commentators explain for the 
 most part as Messianic, although a merely grammatico- 
 
INTRODUCTION. 
 
 xxxi 
 
 historical exegesis may fail to bear out this mode of 
 interpretation, eg, Pss. 3, 17, 48 (v. 16), 54, 58, 66, 69, 70, 
 87, no, &c. This does not include Psalms referred in 
 the festal Offices, by mere “ accommodation ” to the Christ 
 or His Church, as their liturgical use in no wise betokens 
 that the Church intends to declare their Messianic import. 
 Still, generally speaking, such reference grounds a pre¬ 
 sumption that these Psalms are either wholly, or in part, 
 typically Messianic. We must further distinguish Psalms 
 exclusively Messianic from Psalms only typically Messianic. 
 The former are Psalms which in their literal sense refer to 
 Christ and His Church, and admit of no other reference, 
 e.g., Pss. 2, 15, 21, 44, 71, 109. The latter, or the simul¬ 
 taneously Messianic, are Psalms which taken literally, refer 
 to Old Testament personages, facts, or institutions of 
 typical import, which admit, nay, require, in the mystic 
 sense, to be taken as standing foreshadowings, or 
 prophecies of the Christ. As is well known, the 
 Old Testament, with its worthies, laws, &c., is for 
 St. Paul gkicl tcov fieWovrcov, skia ton mellonton , “ the 
 shadow of the things to come, but the substance is 
 Christ’s.” (Col. ii. 17.) As in the organic realms of Nature, 
 each successive growth is outlined in its immediate prede¬ 
 cessor, so may the same law of gradual development be 
 traced in the Economy of redemption. Between the Proto- 
 Evangel (Gen. iii. 15), and the manifestation of God in the 
 flesh, as between the seed-corn and the fully ripened fruit, 
 we may observe a series of developments knit together by 
 an organic nexus , which as they proceed, set forth with 
 ever increasing definiteness the Christ and His kingdom. 
 From this standpoint, which is that of the New Testament 
 writers, the leading personages, the institutions, w'hether 
 civil or religious, of the elder Dispensation typify the 
 Christ in His Person, or in His Church. Hence many 
 
XXX11 
 
 INTRODUCTION. 
 
 Psalms, which, in the grammatico-historical sense, apply, 
 say to David, and to the vicissitudes of his chequered 
 career, point through him to an infinitely higher reality, 
 are prophetic, or simultaneously Messianic. The unity of 
 purpose which is the law of God’s action in history, assures 
 us that we fail to discover numberless points of contact 
 between the two Covenants. The illumination vouchsafed 
 to the Apostles gave them a far deeper insight into the 
 Old Testament than we may pretend to; thus, to speak 
 but of the Psalms, they discovered many a typical present¬ 
 ment of the suffering or glorified Christ, in passages where 
 critical exegesis finds naught but an obscure allusion to 
 some past event. Even as the Apostles, other minds 
 enlightened from above may unfold hitherto latent, but 
 closer correspondences of the Elder with the New Cove¬ 
 nant, but in this case, we lack the guarantee of inerrancy, 
 which, from the standpoint of Catholic teaching, binds us 
 to the implicit acceptance of the typically Messianic 
 comments of the inspired writers. To this latter class 
 may we refer Pss. 8, 18, 34, 39, 40, 67, 68, 77, 96, 101, 108, 
 116, 117, all of which are interpreted in a Messianic sense 
 by the writers of the New Testament. To these may be 
 added, as admitting in certain verses a typically Messianic 
 application, Pss. 3, 4, 5, 10, 14, 16, 17, 22, 23, 26—29, 46, 
 43 , 53 — 56 , 58, 63, 66, 69, 70, 72, 75, 76, 84, 85, 87, 93, 95, 
 97, 98, 106, no, 113, 119, 138, 139, 140—142. The follow¬ 
 ing Psalms admit of an interpretation bearing upon the 
 Church of Christ and her history—Pss. 45, 47, 78, 79, 86, 
 121, 126, 147—with reference to the heavenly Sion and 
 everlasting rest, Pss. 83, 94. 
 
 Notandum.— As suggested by a reviser, I have adopted 
 YtfHWVH as the transliteration of the Tetragrammaton. Jehovah ! 
 is impossible. Vau, or Wdw , as in Arabic, is more correctly repre¬ 
 sented by our w, the v sound is a Persian and Turkish peculiarity. 
 
THE PSALMS. 
 
 JBooft Jfxcst. 
 
 Words within brackets are wanting in the present Hebrew te\t; words 
 conjoined by hyphens are represented by one word in the present Hebrew, 
 and Gallican, or Vulgate Psalter. 
 
 PSALM i. [Hebrew.] 
 
 1. Happy the man who 
 walks not in the counsel of 
 the wicked, nor stands in the 
 way of sinners: Nor sits in 
 the seat of scoffers. 
 
 2. But in the law of 
 
 YtfHWHd is his delight; 
 
 And in His law does-he- 
 
 meditate day and night. 
 
 3. And he-shall-be like a 
 tree planted by the streams 
 of waters, That yields its 
 fruit in its season, Whose 
 leaf also withers not: And 
 all that he-does he carries- 
 through-successfully. 
 
 4. Not so the wicked: 
 
 But they are like the chaff 
 which the wind drives-away. 
 
 5. Therefore the wicked 
 shall not stand in the judg- 
 
 B 
 
 PSALM 1. [ Vulgate .] 
 
 r. Blessed is the man who 
 has not walked in the counsel 
 of the ungodly, and has not 
 stood in the way of sinners : 
 And has not sat in the chair 
 of pestilence. 
 
 2. But his pleasure is in 
 the law of the Lord ; And 
 in His law will-he-meditate 
 day and night. 
 
 3. And he-shall-be as a 
 tree planted by brooks of 
 waters, that yields its fruit 
 in its season ; And its leaf 
 shall not fall-off: And what¬ 
 soever he-does shall-prosper. 
 
 4. Not so the ungodly 
 [not so]: But as the dust 
 which the wind scatters- 
 away [from the face of the 
 earth]. 
 
 5. Therefore the ungodly 
 shall not arise in judgment: 
 
2 
 
 PSALM 2. 
 
 ment: Nor sinners in the Nor sinners in the counsel 
 assembly of the just. of the just. 
 
 6. For YtfHW^H knows 6. For the Lord knows 
 the way of the just: But the the way of the just : But the 
 way of the wicked shall-be- way of the ungodly shall 
 lost (i.e., perish). perish. 
 
 This Psalm is distinct in character from all others, it is 
 exclusively gnomic. Of its author we know nothing, but 
 Jeremias may be said to refer to it (xvii. 5—8). It has no 
 inscription, probably because it was considered a prefatory ode, 
 and was not accounted a Psalm, as, not to mention Origen, 
 Tertullian, and S. Hilary, Codex D. in Acts xiii. 33, 1 quotes the 
 next Psalm (Ps. ii.), as the first Psalm. It is a compendium 
 of the whole Psalter, and its contents may be summed up as 
 follows: “ Only in union with God’s will, by the observance of 
 His law, is real and lasting happiness to be secured; separation 
 from God is misery.” 
 
 v. 1. Lit. “O the happinesses of the man”—“Well is it with 
 such a man!” “Walks,” “stands,” “sits,” in Scripture and 
 Oriental parlance denote the whole of our existence; they 
 further mark the several downward steps on the broad road 
 ending in perdition, yielding to seduction, obstinacy in sin— 
 confirmation in wickedness. “ Chair,” cathedra, not as in 
 Ps. cvi. (107), 32, the “chair of doctrine,” of rule, but “the 
 assembly,” “the coterie .” “Scoffers,” the Seventy (LXX.) 
 translate somewhat freely—“of pests”—pestilent-men; Vulgate 
 takes the abstract for the concrete word. v. 3. Or, “ in 
 whatsoever he does he shall prosper.” v. 6. “Knows,” 
 “Approves of,” cf. Isai. li. 7. 
 
 PSALM 2. 
 
 1. Why do the Gentiles 
 (nations) tumultuously-as- 
 semble: And the peoples 
 meditate a vain-purpose ? 
 
 PSALM 2. 
 
 1. Why did the Gentiles 
 rage: And the nations 
 
 meditate vain-things ? (Acts 
 iv. 25.) 
 
 1 “Codex D,” a Greek and Latin MS. of the sixth century, given by 
 Beza to the University of Cambridge, a.d. 1581. 
 
PSALM 2. 
 
 3 
 
 2. The kings of the earth 
 take-their-stand, and princes 
 sit together in council: 
 Against YaHWVH, and 
 against His anointed. 
 
 3. [Come !] Let-us-burst- 
 asunder their bands : And 
 cast-away their cords from 
 us. 
 
 4. He-that-sits in the 
 heavens laughs: Adonay 
 mocks at them. 
 
 5. Then shall-He-speak to 
 them in His wrath: And in 
 His hot-anger shall He put 
 them to confusion. 
 
 6. I, however, have-estab¬ 
 lished My King upon Tsiy- 
 yon (i.e. Sion) the mountain 
 of My holiness (i.e. My holy 
 mount). 
 
 7. I-will-tell of a decree : 
 Y<LHWLH said to me, My 
 son art thou: I this day 
 have-begotten thee. 
 
 8. Ask of Me, and I will- 
 give the nations [for] thine 
 inheritance: And [for] thy 
 possession the extremities of 
 the earth (or, the uttermost- 
 parts of the earth). 
 
 9. Thou-shalt-break-them 
 with a rod of iron : Like the 
 vessel of a potter shalt-thou- 
 dash-them-in-pieces. 
 
 10. Now therefore, Kings, 
 
 2. The kings of the earth 
 stood-up, and the rulers 
 gathered - themselves to¬ 
 gether : Against the Lord, 
 and against His Christ. 
 
 3. [Saying] Let-us-break- 
 through their bonds: And 
 let-us-cast-away their yoke 
 from us. 
 
 4. He-that-dwells in the 
 heavens shall-laugh them to 
 scorn: And the Lord shall- 
 mock them. 
 
 5. Then shall-He-speak to 
 them in His anger: And in 
 His fury trouble them. 
 
 6. But I-have-been-estab- 
 lished king by Him on Sion 
 His holy mountain: De¬ 
 claring His ordinance : 
 
 7. The Lord said to me, 
 Thou art My son: To-day 
 have-I-begotten thee. (Acts 
 xiii. 33 ; Heb. i. 5 ; v. 5.) 
 
 8. Ask of Me, and I-will- 
 give thee the nations [for] 
 thine inheritance : And the 
 ends of the earth [for] thy 
 possession. 
 
 g. Thou-shalt-rule them 
 with a rod of iron : Thou 
 shalt dash them in pieces as 
 a potter’s vessel. (Apoc. ii. 
 27; xix. 15). 
 
 10. Now therefore under- 
 
4 
 
 PSALM 2. 
 
 stand, ye Kings : Be-in- 
 structed, all ye judges of the 
 earth. 
 
 11. Serve the Lord with 
 fear : And rejoice [in Him] 
 with trembling. 
 
 12. Accept correction, lest 
 [at any time the Lord] be- 
 angry : And ye - should- 
 perish from the [right] way 
 (just way): 
 
 13. Whensoever His wrath 
 shall be suddenly kindled, 
 Blessed are all they that 
 trust in Him. 
 
 It has been observed that in a certain MS. of the Acts, and 
 by some of the Fathers, this is quoted as Psalm /., which is 
 favoured by the Talmud. The preceding Psalm may have been 
 taken for a proem to the Psalter, or again, from its lacking a 
 title, Ps. ii. may have been taken for a continuation of Ps. i. 
 This Ps. is directly and literally Messianic (See Acts iv. 25, 
 xiii. 33; Heb. i. 5, v. 5; Apoc. ii. 27, xii. 5, xix. 15). Till 
 the twelfth century, the Jewish tradition favoured this reference. 
 Talmud ( Succah , § 52) states that v. 8 is traditionally referred to 
 Messiah, the son of Joseph. So, too, in Zohar, is the first clause 
 of v. 12 understood. The Midrash on the Psalms interprets this 
 Ps. in like manner. Rashi openly avows that its literal reference 
 to David was adopted “ in order to answer Hanumnim ( — “ the 
 heretics,” i.e ., the Christians). Aben Ezra admits that it applies 
 either to David, or to Messiah. Though referring it to David, 
 Qimchi mentions the Messianic interpretation with approval. 
 
 v. 1. “Vain” — is specified in v. 3. v. 6. “Established,” 
 firmly established, so, too, the Syriac ; Targum, “ I have magni¬ 
 fied;” Arabic follows LXX. Tsiyyon ( = Sion) = “ parched,” 
 “ sunny.” “ Holy mount,” Mount Moriah, being separated from 
 Mount Sion by a very narrow depression, is frequently con¬ 
 founded with it. “My holy mount” shows that this is a 
 Divine utterance, hence not to be put in the mouth of the king. 
 
 be-ye-wise : Be-ye-instruct- 
 ed, judges of the earth. 
 
 11. Serve Y^HW^H with 
 fear : And rejoice with 
 trembling. 
 
 12. Kiss-ye the chosen- 
 one, lest He-be-angry, and 
 ye-be-lost on the way; for 
 soon is His anger kindled : 
 O the happiness of all that 
 take-refuge in Him! 
 
PSALM 3 . 
 
 5 
 
 v. 7. “ I will tell—decree.” Syriac joins this with v. 6, and 
 renders ( literally ), “ It shall be declared concerning Mine edict.” 
 v. 9. “ Break,” by others rendered “Rule,” cf. Apoc. ii. 27, xix. 15. 
 “ Break ” seems to be required by the parallel word in hemistich b. 
 v. 10. “Instructed,” so also the Syriac, v. 11. “ Rejoice,” &c. 
 Targum, “Pray to Plim in fear;” Syr. “Lay hold on Him in 
 fear.” If this be the right rendering, it will mean “rejoice at 
 being called to worship Him, but worship with awe.” Possibly, 
 however, it means—“Tremble ye in fearfulness.” v. 12. “Kiss 
 ye,” &c., rendering proposed by Jennings and Lowe; S. Jerome, 
 Symmachus, “Worship purely” (Adorate pure); Aquila, “Kiss 
 with discernment” ( eklektos ). LXX., Vulgate, SEthiopic, 
 Arabic, and Targum (“receive instruction;” LXX. “lay hold 
 on instruction,” “accept correction”) agree here. Rashi, “Arm 
 yourselves with purity of heart; ” Qimchi, “ Do homage to me 
 the pure of heart.” “Kiss,” i.e., “do homage to the son,” 
 appears first in the Syriac, and is favoured by Aben Ezra, by 
 S. Jerom, too, in his commentary (“Adorate filium,” worship 
 ye the son). This is mainly due to the fact that bhar is the 
 Aramaic equivalent of the Hebrew ben , “ a son.” The meaning 
 is probably, “ Lay hold of, take to yourselves this instruction, 
 this warning,” viz., of v. 10. Further, in Acts iv. 25, 26, this 
 Psalm is ascribed to David. How account for his choosing 
 an obscure foreign word, for what could be quite as well 
 expressed in Hebrew ? Bhar in signification of “ son ” is all 
 but unknown in Biblical Hebrew; it occurs in Prov. xxxi. 2, 
 but this is a later passage, not free from other Chaldaisms, 
 An admissible rendering were, “ Kiss ye the chosen one ,” i.e., 
 
 '“ Do homage to the king chosen by God ; ” so Qimchi. “ Mine 
 elect” (chosen-one) is a Messianic title in Isai. xlii. 1. v. 12. “Be 
 lost,” roam-about, wander at random in the evil course you 
 have chosen; literally, “ go astray on the way,” “ lose your¬ 
 selves.” 
 
 PSALM 3. PSALM 3. 
 
 [Title]. 1. A Psalm, to 1. A Psalm of David, 
 Davidh : in his flight from when he fled from the pre- 
 the faces of (i.e. from, from sence of his son Absalom, 
 before) Abhshalom his son. 
 
 (2 Kings (Sam.) xv. 14.) 
 
6 
 
 PSALM 3- 
 
 2. YaHWeH, how many- 
 are my foes! Many are they 
 that-rise-up against me. 
 
 3. Many are saying of me : 
 There is no safety for him in 
 ’Elohim (i.e. God). Selah. 
 
 4. But Thou, YaHWeH, 
 art a shield about me: 
 My glory, and the lifter-up 
 of my head. 
 
 5. With my voice will-I- 
 cry to Y^HW^H : And He- 
 has-answered me from His 
 holy mountain. Selah. 
 
 6. I laid-me-down and 
 I - slept ; I - awaked : For 
 YtfHWoH was - upholding 
 me. 
 
 7. I will not be afraid of 
 ten-thousands of the people : 
 That have - set - themselves 
 against me round-about. 
 
 8. Arise, YTHW?H, save 
 me, ’Elohay (i.e. O my God)! 
 For Thou-hast-smitten all 
 mine enemies on the jaw¬ 
 bone ; Thou - hast - broken 
 the teeth of the wicked. 
 
 9. To YMTWTH [belongs] 
 the deliverance : Upon Thy 
 people be Thy blessing. 
 Selah. 
 
 2. Lord, why are they 
 that afflict me multiplied ? 
 Many rise-up against me. 
 
 3. Many say concerning 
 my soul, There is no deliver¬ 
 ance for him in his God. 
 
 4. But Thou, O Lord, 
 art my helper: My glory, 
 and the-one-that-lifts-up my 
 head. 
 
 5. I-cried to the Lord with 
 my voice : And He-heard 
 me from His holy mountain. 
 
 6. I-lay-down and slept: 
 
 I awaked : For the Lord 
 was-upholding me. 
 
 7. I will not be afraid of 
 thousands of people : That 
 beset me round about. 
 
 8. Arise, O Lord, deliver 
 me, O my God! For Thou- 
 hast-smitten all who were 
 without cause mine enemies : 
 Thou-hast-broken the teeth 
 of sinners. 
 
 9. Deliverance is the 
 Lord’s : And upon Thy 
 people is Thy blessing. 
 
 A morning prayer “ in dark and evil days.” v. 3. “ Saying of 
 me,” lit. “to, of, concerning my soul,” i.e., by synecdoche, “of my 
 person,” “ of myself,” of which it is the equivalent in most Semitic 
 languages, v. 5. As if to say, “ Ere I cry, He will have answered 
 me.” “ Holy mountain ”— lit. “ the mountain of His holiness,” 
 
PSALM 4 
 
 ; 
 
 i.e., Sion. v. 6. Might be rendered “For all the while He 
 ( = YH) was upholding me.” v. 7. LXX. “Myriads of people.” 
 v. 8. LXX., followed here by Arabic version, read in their text 
 V chinnam (rather, *al chinnam , in vain ; Ezech. vi. 10), instead 
 of lecki (“ the cheek ”) of the Hebrew. A double Accusative in 
 in text after “smitten.” Gesenius, “Thou hast broken the jaw¬ 
 bone of all mine enemies,” i.e., deprived them of all power to do 
 me further harm, as with beasts of prey. Qimchi takes this as 
 a Preterite of habit, “ Thou art wont to—often hast Thou 
 delivered me and smitten my foes, so do Thou now.” v. 9. Lit. 
 
 “ To YH ” is the deliverance, i.e 
 PSALM 4. 
 
 1. [Title]. To (i.e., for) the 
 Chief-Musician on stringed- 
 instruments ; A Psalm of 
 David. 
 
 2. When I call (lit. In my 
 calling), answer me, O God 
 of my justice; In distress 
 Thou-hast-made-room for 
 me : Be-gracious to me, and 
 hear my prayer. 
 
 3. Sons of man, how long 
 [will ye turn] my glory into 
 dishonour ? [How long] 
 Will - ye - love vanity, and 
 seek-after falsehood ? Selah. 
 
 4. But know - ye that 
 YtfHWHT has - ennobled 
 [him who is] devoted to 
 Him : YaUWeU will-hear, 
 when I-call to Him. 
 
 5. Be-angry, but sin not: 
 Commune with your own 
 heart upon your bed, and 
 be-quiet. Selah. 
 
 , which we await. 
 
 PSALM 4. 
 
 1. For the end, a Psalm 
 of David among the Songs. 
 
 2. When I called upon 
 [Him], the God of my justice 
 heard me ; in tribulation 
 Thou-hast-made-room for 
 me: Pity me and hearken 
 to my prayer. 
 
 3. Sons of men, how long 
 [will ye be] dull of sense? 
 Wherefore do - ye - love 
 vanity, and seek falsehood ? 
 
 4. But know-ye that the 
 Lord has - done - wondrous 
 things for His holy-one: 
 The Lord will-hear me, 
 when I cry to Him. 
 
 5. Be angry, and sin not: 
 Feel-compunction on your 
 beds for what you say in 
 your hearts (Eph. iv. 26). 
 
8 
 
 PSALM 4 . 
 
 6. Sacrifice sacrifices of 
 justice : And trust in 
 YaHWeH. (Deut. xxxiii. 
 
 19). 
 
 7. Many say, Who will- 
 shew us [any] good? Lift- 
 up over us the light of 
 Thy countenance, YaHW^H 
 (Num. vi. 24, foil.) 
 
 8. Thou-hast-put gladness 
 into my heart: More than 
 [that of] the time, when their 
 corn and wine are-abundant. 
 
 9. In peace will I both lay 
 me down and sleep ; For ’tis 
 THOU, Y^HW^H, alone: 
 makest me dwell in safety. 
 
 6. Offer the sacrifice of 
 justice, and trust in the 
 Lord ; Many say, Who will- 
 shew us good-things? 
 
 7. The light of Thy coun¬ 
 tenance has-been-displayed 
 over us, O Lord: Thou- 
 hast-put gladness into my 
 heart. 
 
 8. With the fruit of their 
 corn and wine [and oil]: 
 They have been enriched. 
 
 9. In peace will I both lie 
 down and sleep : 
 
 10. For Thou, O Lord, 
 only hast-caused me to dwell 
 securely. 
 
 An evening prayer, corresponding to Ps. iii. In the West it 
 is the 1 st Psalm at Compline; in the Greek Office it is the first 
 in Stasis 2 of the Saturday late Vespers, v. 2. “My justice,” the 
 vindicator of my right, of mine innocence, v. 3. “Sons of men.” 
 Cf. Ps. xlviii. (49) 3 ; Isai. ii. 9. B^ntyish ( = men of rank), 
 b’ney’dddm ( = “the vulgar herd”). The former are sons of 
 “ somebody ” of importance. Cf. Spanish, hidalgo ( = hijo d'algo 
 — son of somebody). The divergence of LXX. and consequently 
 of Vulg., may be accounted for by their mistaking k for b, easily 
 confounded in Hebrew script (Kbhodi likdimmdh = my glory to 
 shame—present text, while they read kabhdey lebh , Idmmdh ( = 
 “heavy of heart, why?”). Further, their text was without vowels, 
 which had be supplied by an unwritten tradition (F, instead of 
 \k). v. 4. “ Devoted to Him,” dutifully disposed towards Him, 
 “pious,” “godly.” v. 5. “Be angry,” so Eph. iv. 26; the verb 
 in text means agitation with fear, anger, grief, even with joy 
 (Isai. xiv. 9). Targum, “ Tremble at Him.” “ Commune,” &c. 
 —“probably” reflect upon what is said in v. 4, in the retirement 
 and silence of night. “Be quiet”—“cease,” “be silent;” this 
 verb means cessation from action, as well as from speech. LXX. 
 
PSALM 5 . 
 
 9 
 
 “feel compunction” for upbraiding me, for rebelling against me. 
 v. 6. Sacrifices such as the godly are wont to offer, v. 7. “ Make 
 the kindly favour of Thy countenance to shine upon us.” LXX. 
 “ Thy light has been displayed upon us; ” they probably read 
 (had) in their text, nasas (“he raised a banner”) and so may 
 mean, “ Thy light is lifted up as a banner (seemeion), over us,” to 
 which we may rally in the conflict, v. 8. May refer to the 
 supplies sent by Mephisobeth, 2 Kings (Sam.) xvi. 1. “Time.” 
 LXX. “fruit ( kcirpoii , for kairoU ), probably a scribe’s blunder, as 
 the Vetus Itala (= the early Latin version), and many of the 
 Fathers have a tempore (from (than) the time); Origen also 
 observes that many of the older MSS. of LXX. read “ from the 
 time? not as now, “from the fruit; ” Syriac renders “from the 
 time.” “Oil” is probably an adaptation to Deut. xxviii. 51; 
 Osee ii. 8. A contrast seems to be implied between the joy given 
 to David from on high, and the plenty enjoyed by his foes, 
 v. 9. “ Alone; ” if referred to David, it may mean, “ Isolated 
 though I be, Thou makest,” &c., or, “ me especially.” Cf. Ps. iii. 6. 
 
 PSALM 5. 
 
 1. To the Chief-Musician, 
 to the flutes; a Psalm, to 
 David. 
 
 2. Give-ear to my words, 
 YaHW^H ; Consider my 
 meditation. 
 
 3. Attend to the voice of 
 my cry, my King, and my 
 God : For to Thee do-I-pray. 
 
 4. YtfHWAH, in-the-morn- 
 ing shalt - Thou - hear my 
 voice : In the morning will- 
 I-direct [my words] to Thee, 
 and will-look-forth. 
 
 5. For THOU art not a 
 God (i.e., ’El) that - has- 
 pleasure in wickedness : Evil 
 
 PSALM 5. 
 
 1. For the end, concerning 
 her-that-inherits, A Psalm of 
 David. 
 
 2. Give ear to my words, 
 O Lord : attend to my cry 
 (lit. “ Understand my cry.”) 
 
 3. Attend to the voice of 
 my supplication, my King, 
 and my God. 
 
 4. For to Thee will-I- 
 
 pray: O Lord, in the 
 
 morning shalt-Thou-hear my 
 voice. 
 
 5. In the morning I-will- 
 stand - before (wait upon) 
 Thee, and will-look-forth: 
 
10 
 
 PSALM 5. 
 
 shall not sojourn with Thee 
 (The evil-man). 
 
 6. Proud-fools shall not 
 stand before Thine eyes: 
 Thou-hatest all workers of 
 iniquity. 
 
 7. Thou - shalt - destroy 
 
 them that speak falsehood ; 
 The bloodthirsty and de¬ 
 ceitful man Y^HW^H 
 
 abhors. 
 
 8. But as for me, in the 
 
 abundance of Thy loving 
 kindness will - I - come - into 
 Thy house: I-will-bow-me- 
 down towards Thy holy 
 
 temple in Thy fear. 
 
 9. YflHW^H, lead me in 
 Thy justice because of mine 
 adversaries : Make Thy way 
 straight before my face. 
 
 10. For there is no sin¬ 
 
 cerity in his mouth ; Their 
 inmost part is wicked¬ 
 nesses ; Their throat is an 
 
 open grave : They - flatter 
 with their tongue. 
 
 11. Hold-them-guilty, O 
 God ; Let-them-fall by their 
 own counsels; Drive them 
 out in the multitude of their 
 transgressions : For they- 
 have-rebelled against Thee. 
 
 For Thou art not a God 
 that-desires iniquity; 
 
 6. Neither shall the evil¬ 
 doer dwell with Thee ; Nor 
 shall the unjust continue in 
 Thy sight. 
 
 7. Thou hatest all them 
 that work iniquity ; Thou 
 shalt destroy all them that 
 speak falsehood. The Lord 
 abhors the bloody and de¬ 
 ceitful man. 
 
 8. But I, in the abundance 
 of Thy mercy, will - enter 
 into Thy house : I will 
 worship toward Thy holy 
 temple in Thy fear. 
 
 9. Lead me, O Lord, in 
 Thy justice on account of 
 mine enemies: Make my 
 way straight before Thy 
 face. 
 
 10. For there is no truth 
 in their mouth: Their heart 
 is vain; 
 
 11. Their throat is an 
 open sepulchre. They-use- 
 deceit-with their tongues. 
 Judge them, O God. Let- 
 them-fall by reason of their 
 own devices ; According to 
 the abundance of their un¬ 
 godliness cast them out: 
 For they have provoked 
 Thee, O Lord. 
 
PSALM 5. 
 
 11 
 
 12. So shall all that-take- 
 refuge in Thee rejoice, 
 They shall ever shout-for- 
 joy, because Thou-protect- 
 est-them: They also that 
 love Thy name shall exult in 
 Thee. 
 
 13. For THOU wilt-bless 
 the just-man, YaHW^H: 
 As [with] a shield, [with] 
 good-will Thou-wilt-compass 
 him. 
 
 12. But let all that trust in 
 Thee be-glad in Thee, They 
 shall exult for ever, and 
 Thou - shalt - dwell among 
 them : And all that love 
 Thy name shall-rejoice in 
 Thee. 
 
 13. For THOU wilt- 
 bless the just man: Lord, 
 Thou - hast - compassed (lit. 
 crowned) us with Thy good¬ 
 will as with a shield (as with 
 the shield of Thy good-will). 
 
 A morning prayer, hence assigned for Lauds in the ferial 
 Office on Monday. The poet is in danger, murderous and crafty 
 foes are plotting against him. The mention of “Thy house,” 
 “Thy holy Temple” favours the date of Absalom’s insurrection 
 as that to which the Psalm is to be assigned. Relying on his 
 steadfast adhesion to God, vv. 2—9 state the grounds of his 
 trust; the remaining vv. are a prayer for his own deliverance, and 
 for the undoing of his foes by God, as hating sinners. 
 
 v. 2. “ Consider,” attend to. “Meditation,”///, “muttering;” 
 S. Jerom. “murmur.” A contrast between the whispered, or 
 mental supplication, and the “cry” of v. 3, rendered by 
 Gesenius (Heb. Lex.), “fervent cry.” v. 4. “Direct,” “order,” 
 “arrange,” “set in order” (so Targum); term used for the laying 
 the pieces of the victim in order (Lev. i. 8); for laying in order 
 the fuel for the sacrificial fire (Ibid. i. 7), for the due arrangement 
 of the burnt-offering on the altar (Ibid. vi. 12). The morning 
 prayer is probably viewed here as a morning sacrifice, just as in 
 Ps. cxl. (141), the evening prayer is likened to the evening 
 sacrifice. “Look-forth” with steadfast hope for Thine aid. v. 5. 
 “Evil,” or “an evil man” but “ wickedness ” seems to require 
 the former rendering. 
 
 v. 6. “ Proud-fools,” braggarts, insolent boasters. v. 7. 
 
 “Bloodthirsty,” lit .—“the man of bloods,” “the shedder ol 
 innocent blood,” so Targum. v. 8. “House,” the Tabernacle on 
 
12 
 
 PSALM 6. 
 
 Sion (2 Kings (Sam.) vi. 17), repeatedly called “the House of 
 Yahweh; 77 to this day, the Bedawee calls his tent his “hair- 
 house 77 = “ house of hair. 77 
 
 v. 9. “Justice, 77 in the observance of Thy law. “My face, 77 
 “ Thy way, 77 so Aquila, Symmachus, Theodotion, and as S. Jerom 
 observes (Letter to Sunia and Fretela), the older MSS. of the 
 LXX. “ Make Thy way (the path of duty) straight and level 
 before me. 77 v. 10. “ Inmost part, wickednesses, 77 rather, “ destruc¬ 
 tion 77 resulting from hatred. Lowe and Jennings discover a 
 climax in this v. 
 
 Their inmost part is a yawning gulf, a place of ruin and 
 destruction, their throat is an open sepulchral entrance to it, their 
 tongue (, lit ., “they-make-smooth their tongue 77 ), is a smooth 
 entrance. Briefly, they plan the most destructive schemes, and 
 cajole their victims by honied words, v. 11. “From, 77 or “by 
 means of 77 their devices. v. 12. “ Protectest 77 “coverest, 77 
 
 “ defendest. 77 v. 13. “Compass, 77 LXX. and Vulg. more literally 
 “ crown. 77 
 
 PSALM 6. 
 
 1. For the Chief-Musician 
 on stringed - instruments, 
 basso; a Psalm to David. 
 
 2. YtfHWFH, rebuke me 
 not in Thy wrath : And 
 chasten me not in Thy hot- 
 anger. 
 
 3. Be - gracious to me, 
 YaHWFH, for I am- 
 withered - away : Heal me, 
 YaUWeU, for my bones 
 are-shaken. 
 
 4. And my soul is-shaken 
 sore: But Thou, YaHW^H, 
 how long? (lit. till when?). 
 
 5. Return, YtfHW<?H, de- 
 
 PSALM 6. 
 
 1. For the end, a Psalm of 
 David, among the hymns, 
 for the eighth. 
 
 2. O Lord, rebuke me not 
 in Thy wrath : Neither 
 chasten me in Thine anger. 
 
 3. Have-mercy on me, O 
 Lord, for I am sick: Heal 
 me, O Lord, for my bones, 
 are-vexed. 
 
 4- My soul also is griev¬ 
 ously vexed : But Thou, 
 O Lord, how long? 
 
 5. Return, O Lord, deliver 
 
PSALM 6. 
 
 13 
 
 liver my soul. Save me for 
 Thy loving kindness’ sake. 
 
 6. For in death there is no 
 remembrance of Thee: In 
 Sheol who shall give Thee 
 thanks ? 
 
 7. I-am-weary with my 
 groaning ; I make my bed to 
 swim every night: I-water 
 my couch with my tears. 
 
 8. Mine eye wastes-away 
 for grief : It-grows-old be¬ 
 cause of all mine adversaries. 
 
 9. Depart from me, all ye 
 workers of iniquity : For 
 Y^HW^H has - heard the 
 voice of my weeping. 
 
 10. Y^HWT has-heard 
 my supplication : YaHWFH 
 will-receive my prayer. 
 
 11. All mine enemies shall- 
 be - ashamed and sore 
 shaken : They - shall - turn¬ 
 back, they-shall-be-ashamed 
 in-a-moment. 
 
 my soul: Save me for Thy 
 mercy s sake. 
 
 6. For in death no man 
 remembers Thee : Who will 
 give Thee thanks in the 
 grave ? 
 
 7. I-am-wearied with my 
 groaning : Every night I- 
 wash my bed : I-water my 
 couch with my tears. 
 
 8. Mine eye is-troubled 
 because of indignation: I- 
 am-worn-out because of all 
 mine enemies. 
 
 9. Depart from me, all ye 
 that work iniquity: For the 
 Lord has-hearkened to the 
 voice of my weeping. 
 
 10. The Lord has-hear¬ 
 kened to my supplication: 
 The Lord has-accepted my 
 prayer. 
 
 11. Let all mine enemies 
 
 be-put-to-shame and sore 
 troubled : Let - them - be 
 
 turned-back and grievously 
 put-to-shame speedily. 
 
 Plaint of the godly man under persecution; first of the 
 vii. Penitential Psalms. Title, “ Basso,” lit. “ for the octave,” 
 the 8th, it may mean for male voices, cf. 1 Paral. (Chron.) xv. 21. 
 v. 3. “Bones” for “bodily frame.” v. 4. “How long [wilt 
 Thou delay Thy succour]?” Cf. Ps. lxxxix. (90) 13; Isai. vi. n. 
 v. 6. Cf. Ecclus. xvii. 26, 27. “ Remembrance” must be here taken 
 to mean “worship,” “praise,” as we infer from the “give Thee 
 thanks” of the 2nd hemistich. “ Sheol ” — the grave, or the 
 nether world of disembodied spirits. “ Hell,” with its usual 
 connotation, is a misleading rendering, v. 7. “I water,” &c, 
 
H 
 
 PSALM 7. 
 
 Gesenius (Heb. Lex.), “ I dissolve (as it were) my couch,” &c. 
 Targum, “I wash.” v. 8. “ Eye,” “features,” “aspect,” “my 
 looks.” S. Jerom, “My eye is dimmed” ( cciligavit ), “Grief,” 
 Ov\xo% of LXX. (thymos), stands for any strong feeling. “ It grows 
 old,” S. Jerom, Consumptus sum , “I am worn out, wasted away 
 by all mine enemies.” vv. 9, 10. Preterites here may be taken 
 as Preterites of confidence; “ has heard ” = “ will surely hear.” 
 
 PSALM 7. 
 
 1. Shiggayon of David, 
 which he sang to Y^HW^H : 
 concerning the words of 
 Kush a Benjaminite. 
 
 2. YtfHWVH, my God, in 
 Thee do - I - take - refuge: 
 Save me from all my perse¬ 
 cutors, and rescue me: 
 
 3. Lest he-tear my soul 
 like a lion: Crushing [my 
 bones], while there is no 
 deliverer. 
 
 4. YtfHWYH, my God 
 (’Elohay), if I-have-done 
 this: If there-be any ini¬ 
 quity in my hands ; 
 
 5. If I-have-requited him 
 that was at peace with me 
 with evil: (Nay, rather 
 have-I-set him free who was 
 mine enemy causelessly); 
 
 6. Let the enemy pursue 
 my soul, and overtake [it]: 
 Yea, let him tread-down my 
 life to the earth: And lay 
 my glory in the dust. Selah. 
 
 7. Arise, YtfHWYH, in 
 Thy wrath, uplift - Thyself 
 
 PSALM 7. 
 
 1. A Psalm of David, 
 which he sang to the Lord 
 because of the words of 
 Chusi son of Jemini. 
 
 2. O Lord, my God, in 
 Thee do I trust: Save me 
 from all that persecute me, 
 and deliver me ; 
 
 3. Lest at any time he 
 seize my soul as a lion: 
 While there is none to ran¬ 
 som, nor to save. 
 
 4. O Lord my God, if I- 
 have-done this: If there be 
 iniquity in my hands : 
 
 5. If I-have requited with 
 evil those that requited me : 
 May I deservedly perish 
 empty by means of mine 
 enemies: 
 
 6. Let the enemy pursue 
 my soul, and overtake it, Let 
 him trample my life on the 
 ground: And lay my glory 
 in the dust. 
 
 7. Arise, O Lord, in Thy 
 wrath, and be-exalted in the 
 
PSALM 7 . 
 
 15 
 
 against the pride of mine 
 adversaries : And awake for 
 me, Thou who hast decreed 
 justice (lit judgment) : 
 
 8. So shall the congrega¬ 
 tion of the peoples surround 
 Thee: And over it return- 
 Thou on high. 
 
 9. Y0HW0H judges the 
 peoples : Vindicate me, 
 YtfHWdT, according to my 
 justice, and to mine inno¬ 
 cence in me (or, be it done 
 to me). 
 
 10. Oh, let the wickedness 
 of the wicked come-to-an- 
 end, but establish-Thou the 
 just : For the just God 
 searches the hearts and reins. 
 
 11. My shield is upon 
 God : Who saves the upright 
 in heart. 
 
 12. God is a just judge: 
 And God (i.e., ’El) shows- 
 His-indignation every day. 
 
 13. Surely He-will again 
 whet his sword : He-has- 
 trodden His bow, and made 
 it ready. 
 
 14. He has also prepared 
 for Himself the weapons of 
 death : He makes his arrows 
 burning ones (or, fiery 
 [shafts]). 
 
 15. Lo, he-travails with 
 iniquity: Yea, he-has-con- 
 
 utmost-boundaries of mine 
 enemies : And awake, O 
 Lord my God, according to 
 the decree Thou-didst-com- 
 mand: 
 
 8. So shall the congrega¬ 
 tions of the peoples surround 
 Thee: And for this cause 
 do-Thou-return on high. 
 
 9. The Lord judges the 
 peoples: Judge me, O Lord, 
 according to my righteous¬ 
 ness, and to mine innocence 
 that is in me. 
 
 10. Let the wickedness of 
 sinners come - to - an - end, 
 then shalt - Thou - establish 
 the just-man, O God that 
 searchest the hearts and 
 reins. (11) Just [is] 
 
 My help from the Lord: 
 Who saves the upright in 
 heart. 
 
 12. God is a just judge, 
 strong and patient : Will 
 He-be-angry every day? 
 
 13. If ye be not converted, 
 He will furbish (brandish) 
 His sword : He-has-bent 
 His bow, and made it ready. 
 
 14. And on it He-has- 
 fitted instruments of death: 
 He-has-made His arrows for 
 the raging-ones. 
 
 15. Lo, he-travails with 
 injustice: He-has-conceived 
 
PSALM 7. 
 
 16 
 
 ceived mischief and has- 
 brought-forth falsehood. 
 
 16. He-has-dug a pit, and 
 deepened it: And is-fallen 
 into the chasm he-has- 
 wrought. 
 
 17. His mischief shall-re- 
 turn upon his own head: 
 And his violence shall-come- 
 down upon his own crown. 
 
 18. I-will-give-thanks to 
 Y#HWLH according to His 
 justice: And will-hymn the 
 name of YaHWeU “El-yon 
 (i.e., Most High). 
 
 trouble, and brought-forth 
 iniquity. 
 
 16. He-has-opened a pit, 
 and dug it up : And-is fallen 
 into the ditch which he- 
 made. 
 
 17. His trouble shall-re- 
 turn upon his own head: 
 And his iniquity shall-come- 
 down on his own crown. 
 
 18. I-will-give-thanks to 
 the Lord according to His 
 justice : And will-sing to the 
 Name of the Lord Most 
 High. 
 
 David (as there is no reason for questioning this ascription), 
 declares his unshaken trust in God, his innocence of the charges 
 brought against him, he is ready to undergo the penalty they 
 involve, if proven; may God maintain his right, he promises 
 thanksgiving, in full assurance that he will be righted. The 
 occasion that prompted this ode is probably the incident narrated 
 1 Kings (Sam.) xxiv. 1 — 8; cf. Ibid. xxvi. passim. v. 1. 
 “ Shiggayon ” occurs only here, and (in Plural) in Hab. iii. 1. 
 Meanings assigned conjectural; Aben Ezra takes it for the first 
 word of a song, to the air of which this Psalm was to be sung; 
 Qimchi, for a kind of melody (with variations of music); 
 Gesenius (Heb. Lex.) renders it “hymn.” “Concerning” so 
 Deut. iv. 21. “Kush” means an Ethiopian, but is here a proper 
 name; of whom ? we know not. “ The words of K ” may be 
 his false accusations, or his hostile “ doings.” “ Ben-jaminite,” 
 Vulg., LXX., and S. Jerom, “ Son of Yemini,” either suits the text, 
 v. 5. S. Jerom, “If I have retaliated on them that repay evil to 
 me, and sent mine enemies empty away.” Targum renders 2nd 
 clause, “And if I have afflicted them that vexed me.” As the 
 text now stands, if the “and” at the head of the latter half of 
 the verse be taken in the adversative sense—“ Nay, rather,” &c.— 
 we may render, “ Nay, rather have I set him free who for no 
 
PSALM 8. 
 
 1 7 
 
 reason was mine enemy.” “ Syriac, If I have repaid evil to my 
 benefactor, and have afflicted them who without cause were mine 
 enemies.” v. 6. “Soul,” “life,” “glory,” are equivalent to “me,” 
 “ myself.” v. 7. S. Jerom, “ Elevare indignans super hostes 
 meos” (Lift Thyself up in wrath over mine enemies). Vulg. and 
 LXX. here have “boundaries,” as in the vowelless text, both 
 words have the same consonants. R. Qimchi with Vulg., “in 
 the judgment Thou hast decreed,” i.e., “ according to the decree, 
 Thou hast commanded.” v. 8. “Over it,” the congregation of 
 the tribes “ On high.” Targum, “ to the house of Thy majesty,” 
 or, to Thy judgment-seat on Sion, or in heaven. Vindicate Thy 
 dignity by letting it no longer appear as if the ungodly were to 
 have the upper hand. v. 9. Targum, “And according to my 
 perfection repay me.” v. 10. LXX., followed by Vulg. have 
 detached “ Just ,” from the end of this verse, and transferred it to 
 v. 11. v. 11. God bears my shield, He looks to my defence; 
 He protects me. According to their wont, LXX. eschew the 
 metaphor, and give the sense thereof. “ God is my help and 
 defence.” v. 12. And ’El ( = God). LXX. render it as an 
 adjective “mighty,” “strong,” so too S. Jerom and Targum, “And 
 in His might He is angry,” &c. No interrogation here, in LXX. 
 the Latin translator has misread the negative me'e as an interroga¬ 
 tive particle; the text, taken literally, may be rendered, “And 
 God foams with wrath every day.” 
 
 v. 13. “Trodden,” as a large bow is bent and strung by 
 putting the foot against it. v. 14. Targum, Rashi, Qimchi, 
 
 “ His arrows against the persecutors ” (hot pursuers). S. Jerome, 
 
 “ He makes His arrows in order to burn, i.e., “ fiery darts, fiery 
 bolts, an allusion to thunder-bolts. vv. 15—17. The schemes 
 of the ungodly are figured by a pit-fall, by a badly-built house 
 which falls on the builder’s head. v. 18. “El’yon, high, exalted, 
 hence, “Most High;” cf. Arab. 11 Alt. 
 
 PSALM 8. PSALM 8. 
 
 I. To the Chief-Musician 1. For the end, concerning 
 on the Gittith, a Psalm to the wine-presses, a Psalm of 
 David. David, 
 
i8 
 
 PSALM 8. 
 
 2. YTHWVH ’Adoney-nu 
 (i.e. our Lord), how glorious 
 is Thy Name in all the 
 earth! Who hast-set Thy 
 glory upon the heavens. 
 
 3. Out of the mouth 
 of babes and sucklings 
 Thou - hast-firmly - founded 
 strength, Because of Thine 
 adversaries: To restrain the 
 enemy and the self-avenger. 
 
 4. When I-consider Thy 
 heavens, the work of Thy 
 fingers: The moon and 
 stars, which Thou - hast - 
 established (set-firm). 
 
 5. What is man, that 
 Thou-art-mindful of him? 
 And the son of man, that 
 Thou-visitest him? 
 
 6. For Thou-hast-made- 
 him to-fall-short but little of 
 ’Elohim (i.e., the angels): 
 and crownest him with glory 
 and honour. 
 
 7. Thou - makest - him - 
 to-rule over the works of 
 Thy hands : All-things hast- 
 Thou-put under his feet; 
 
 8. Sheep and oxen, all of 
 them: Yea, also the beasts 
 of the field: 
 
 ,9. The fowl of the 
 skies, and fishes of the 
 sea : [Whatsoever] passes 
 through the paths of the 
 seas. 
 
 2. O Lord, our Lord, how 
 wondrous is Thy Name in 
 all the earth! For Thy 
 magnificence is - exalted 
 above the heavens. 
 
 3. Out of the mouth of 
 babes and sucklings hast- 
 Thou-perfected praise, be¬ 
 cause of Thine enemies: 
 That Thou - mightest - put- 
 down the enemy and the 
 avenger. (Matth. xxi. 16). 
 
 4. For I-will-behold Thy 
 heavens, the works of Thy 
 fingers : The moon and stars 
 which Thou - hast - estab¬ 
 lished. 
 
 5. What is man, that 
 Thou-art-mindful of him ? 
 Or the son of man, that 
 Thou-visitest him ? 
 
 6. Thou - madest him a 
 little less than angels: 
 Thou-hast crowned him with 
 glory and honour. (Heb. 
 ii. 7.) 
 
 7. And Thou-hast-set him 
 over the works of Thy 
 hands. 
 
 8. All-things hast-Thou- 
 put under his feet: Sheep 
 and all oxen, yea, also the 
 cattle of the field; 
 
 9. The birds of the sky, 
 and the fishes of the sea: 
 Which pass through the 
 paths of the sea. 
 
PSALM 9. 
 
 19 
 
 10. Y^HWFH, our Lord: 10. O Lord, our Lord, 
 
 How glorous is Thy Name how wondrous is Thy Name 
 in all the earth! in all the earth! 
 
 The witness of the starry firmament to the glory of the 
 Creator; grateful acknowledgment of His condescension to man, 
 whom He has deputed as His vicegerent here below. 
 
 “ Gittith,” Targum—“ upon the harp David brought from 
 Gath.” LXX. seem to have read Gittoth , plural of gath (a trough 
 for treading the grapes); also a town of the Philistines. It may 
 mean a musical instrument used at Gath, or the air of a song of 
 the press-treaders. v. 2. S. Jerome, “O Lord, our Ruler” 
 (Dominator noster). “ Glorious,” lit. “ bright.” Other renderings, 
 the text being obscure : “ For Thy glory is proclaimed above the 
 heavens;” “Who hast covered [set upon] the heavens with Thy 
 glory.” Gesenius (imperative) “Set Thou Thy glory,” &c., 
 “Make it manifest to all” is inadmissible, unexampled. S. Jerom. 
 Who hast placed Thy glory upon the heavens.” v. 3. “ Babes,” 
 
 “ children ” rather. “ Make to cease,” to hold in check, to still. 
 “Avenger,” Gesenius, “ desirous of vengeance;” cf. Ps. xliii. (44) 
 17, where it is applied to the heathen powers. “Founded 
 strength ” exactly efle/xeMWa? Kparos of Aquila ( ethemelidsas 
 kratos ); S. Jerom, “ Perfecisti laudem” (as in Vulg.); Syriac, 
 
 “ Disposuisti laudem ” (hast framed praise). v. 6. Cf. Heb. ii. 
 
 7—9 ; “ Little less ” may imply “ but little inferior to,” or, “ a little 
 while lower than.” 
 
 PSALM 9. 
 
 I. To the Chief-Musician 
 upon muth labben ; a Psalm, 
 to David. 
 
 2. (Aleph) I will - give- 
 thanks to YtfHWTH with all 
 my heart: (Aleph). I-will- 
 recount all Thy wondrous- 
 works. 
 
 3. (Aleph). I-will-be-glad 
 
 PSALM 9. 
 
 1. For the end, concerning 
 the secrets of the son, a 
 Psalm of David. 
 
 2. I-will-give-thanks to 
 Thee, O Lord, with my 
 whole heart: I-will-recount 
 all Thy wondrous-works. 
 
 3. I-will-rejoice and exult 
 
20 
 
 PSALM 9. 
 
 and exult in Thee : (Aleph). 
 I-will-sing-praise to Thy 
 Name, “El’yon (i.e., Most 
 High). 
 
 4. (Beth). When mine 
 enemies turn back: They- 
 stumble and perish at Thy 
 presence. 
 
 5. For Thou-hast-main- 
 tained my right and my 
 cause : Thou-art-sitting on a 
 throne judging justly (or, a 
 just judge). 
 
 6. (Gimel). Thou-hast-re- 
 buked nations, Thou-hast- 
 destroyed the wicked : Their 
 name hast-Thou-blotted out 
 for ever and ever. 
 
 7. (He). The enemy; 
 there is an eternal end of 
 [their] destructions ; yea, 
 Thou - hast - wasted cities : 
 Their name is-perished, their 
 [very nanie]. 
 
 8. (Waw). But Y^HWT 
 sits [as King] for ever: He- 
 has-established His throne 
 for judgment. 
 
 9. (Waw). And HE shall- 
 judge the world in justice : 
 He-shall - administer - judg¬ 
 ment to the peoples in up¬ 
 rightness. 
 
 10. (Waw). And Y^HW^H 
 will-be a high-tower for the 
 oppressed : A high-tower at 
 times [when they are] in 
 distress. 
 
 in Thee: I-will-sing to Thy 
 Name, Thou Most High. 
 
 4. When mine enemies 
 are-turned back ; They- 
 shall-be-feeble and perish at 
 Thy [angry] countenance. 
 
 5. For Thou-hast-main- 
 tained my cause and my 
 right •. Thou-art-sitting on a 
 throne, that judgest justly. 
 
 6. Thou-hast-rebuked the 
 heathen, and the ungodly 
 has - perished : Thou - hast- 
 blotted-out their name for 
 ever, even for ever and ever. 
 
 7. The enemy’s swords 
 have-failed utterly ; And 
 Thou-hast-destroyed their 
 cities : Their memorial is- 
 perished with a crash; 
 
 8. But the Lord endures 
 for ever: He-has-prepared 
 His throne for judgment: 
 
 9. And He Himself will- 
 judge the world in justice : 
 He-will-judge the nations in 
 uprightness. 
 
 10. The Lord also is-be- 
 come a refuge for the poor: 
 A seasonable help, in afflic¬ 
 tion. 
 
PSALM Q. 
 
 21 
 
 11 . (Waw). And they-that- 
 know Thy Name will-hope 
 in Thee : For Thou hast not 
 forsaken them - that - seek 
 Thee, YaUWeU. 
 
 12. (Zayin). Sing-praise 
 to YHTWTi, who-dwells in 
 Tsiyyon (i.e., Sion) : Publish 
 among the peoples His 
 doings. 
 
 13. For [when] making- 
 inquisition for blood, He-re- 
 members them: He-forgets 
 not the cry of the poor 
 (lowly, meek). 
 
 14. (Cheth) Be-gracious to 
 me, Y#HW<?H ; Behold mine 
 affliction [which I suffer] of 
 them-that-hate me : Who 
 liftest me up from the gates 
 of death; 
 
 15. That I-may-publish all 
 Thy praise in the gates of 
 the daughter of Sion : I- 
 will-exult in Thy saving- 
 help. 
 
 16. (Teth). The nations 
 are-sunk-down in the pit 
 they-have-made : In the net 
 which they-hid is their own 
 foot taken. 
 
 17. YH“ has-made-Him- 
 self - known, He - has - exe¬ 
 cuted judgment; He-snares 
 the wicked in the work of 
 his own hands: Higgayon 
 Selah. 
 
 11. And let them that 
 know Thy Name hope in 
 Thee: For Thou, O Lord, 
 failest not them-that-seek 
 Thee. 
 
 12. Sing-praises to the 
 Lord, who dwells in Sion : 
 Declare His dealings among 
 the nations: 
 
 13. For [in] making-in¬ 
 quisition for blood, He-re- 
 members them: He-forgets 
 not the cry of the poor. 
 
 14. Have-mercy on me, O 
 Lord: Behold my affliction 
 [which I suffer] of mine 
 enemies: 
 
 15. Thou that liftest me 
 up from the gates of death: 
 That I-may-declare all Thy 
 praises in the gates of The 
 daughter of Sion. 
 
 16. I-will-exult in Thy 
 salvation. The nations are- 
 stuck-fast in the destruction 
 they-planned. In the very 
 snare which they-hid is their 
 own foot taken. 
 
 17. The Lord is-known 
 [as] executing judgment: 
 The sinner is-taken in the 
 works of his hands. 
 
PSALM id 
 
 22 
 
 18. (Yodh). The wicked 
 shall-be-turned-back into 
 Sheol: All nations that for¬ 
 get God. 
 
 19. (Kaph). For the needy 
 shall not always be for¬ 
 gotten : Nor the expectation 
 of the poor perish for ever. 
 [Or] Shall the expectation . . 
 perish, etc. ? 
 
 20. Arise, YH“, let not 
 man prevail: Let the nations 
 be-judged in Thy sight. 
 
 21. Put fear upon them, 
 Y^KPAYH ; Let the nations 
 know that they are but men. 
 Selah. 
 
 [Lit. that men they are.] 
 
 18. Let sinners be-turned- 
 back into the nether-world: 
 [Even] all the nations that 
 forget God. 
 
 19. For the poor shall not 
 always be forgotten: The 
 patience of the poor shall 
 not perish for ever. 
 
 20. Arise, O Lord, let 
 not man prevail: Let the 
 heathen be-judged in Thy 
 sight. 
 
 21. Set, O Lord, a law¬ 
 giver over them: That the 
 heathen may-know that they 
 are men. 
 
 PSALM 10 (Hebrew reckoning). 
 
 1. (Lamedh). Why, YH“, 
 standest-Thou aloof? [Why] 
 hidest - Thou - Thyself in 
 times of trouble? 
 
 2. Through the pride of 
 the wicked man, the afflicted 
 burns : Let-them-be-taken 
 in the plots that they-have- 
 devised. 
 
 3. For the wicked be¬ 
 haves arrogantly [according 
 to] the lust of his soul: And 
 the plunderer renounces, 
 contemns Y^HW^H. 
 
 4. [As for] the wicked, in 
 
 1. Why standest-Thou 
 afar off, O Lord ? [Why] 
 dost-Thou-overlook [us] in 
 times of need, in distress? 
 
 2. While the ungodly acts- 
 arrogantly, the poor man is- 
 set-on-fire: They-are-taken 
 in the crafty-counsels which 
 they-have-devised. 
 
 3. For the sinner boasts- 
 him of the lusts of his soul: 
 And the unjust blesses him¬ 
 self. 
 
 4. The sinner provokes 
 
PSALM IO. 
 
 23 
 
 his scornfulness [he saith,] 
 f He will in nowise inquire ’: 
 
 ‘ There is no God ’—is the 
 sum of all his thoughts. 
 
 5. His ways are-firm (i.e. 
 prosperous) at all time ; Thy 
 judgments are far above out 
 of his sight: [As for] all his 
 adversaries, he-puffs at them. 
 
 6. He saith in his heart, I 
 will in nowise be moved: 
 To generation and genera¬ 
 tion [I shall be one] who is 
 not in evil [plight]. 
 
 7. His mouth is full of 
 perjury, deceit, and fraud: 
 Under his tongue are mis¬ 
 chief and iniquity [better, 
 “trouble ”]. 
 
 8. He-sits in an ambush of 
 covered-places; In lurking- 
 places he slays the inno¬ 
 cent : His eyes lie-in-wait 
 for the hapless. 
 
 9. He-lurks in the covert 
 as a lion in his den; He 
 lurks to seize the poor: He- 
 seizes the poor, when he- 
 draws him in his net. 
 
 10. He - stoops, he - 
 crouches: And the hapless 
 fall by his strong ones (i.e., 
 strength, strong claws?). 
 
 11. He-saith in his heart, 
 God has - forgotten : He- 
 
 the Lord : According to the 
 abundance of his anger, He- 
 will not inquire (or, he will 
 not seek [after Him]). 
 
 5. God is not before him. 
 Defiled are his ways at all 
 times. Thy judgments are 
 far removed from his sight: 
 he will - gain - the - mastery 
 over all his enemies. 
 
 6. For he saith in his 
 heart, I shall not be moved 
 to all gen rations, [continu¬ 
 ing] without adversity. 
 
 7. His mouth is full of 
 cursing, bitterness and 
 fraud: Under his tongue 
 are trouble and pain. 
 
 8. He lies in wait with 
 rich-men in secret-places, to 
 murder the innocent-man: 
 
 9. His eyes are set against 
 the poor. He-lies-in-wait 
 under covert, as a lion in his 
 lair. He - lies - in - wait to 
 ravish the poor, to ravish 
 the poor, when he drags him 
 [after him']. 
 
 10. He will bring him 
 down in his snare: He will- 
 stoop and fall, when he-has- 
 mastered the poor. 
 
 11. For lie-says in his 
 heart, God has forgotten: 
 
24 
 
 PSALM 10. 
 
 hides His face, He wiil 
 never take notice. 
 
 12. (Qoph). Arise, YaH- 
 W<?H ; ’El (i.e. O God), lift- 
 up Thy hand: Forget not 
 the poor (or, meek, afflicted). 
 
 13. Wherefore does the 
 wicked contemn God ? [And] 
 say in his heart, Thou wilt 
 not require? 
 
 14. (Resh). Thou-hast- 
 seen [it] ; for ’tis THOU that 
 beholdest travail and grief, 
 to set [it] in Thy hand: 
 With Thee the hapless one 
 leaves [it]; THOU hast-been 
 the helper of the orphan. 
 
 15. (Shin). Break the arm 
 of the wicked: And as for 
 the evil-doer, Thou-shalt- 
 punish his wickedness, 
 Thou-shalt-find none. 
 
 16. YH“ is King for ever 
 and ever: The nations are- 
 perished out of His land. 
 
 1/. (Tau). YaHWeYL, 
 Thou-hast-heard the desire 
 of the meek : Thou-wilt- 
 sustain their heart, Thou- 
 wilt-apply Thine ear; 
 
 18. To right the orphan 
 and the oppressed : That 
 frail man from the earth may 
 no longer cause-terror. 
 
 He - has - turned - away His 
 face, so as never to look: 
 
 12. Arise, O Lord God, 
 uplifted-be Thy hand: For¬ 
 get not the poor. 
 
 13. Wherefore has the 
 ungodly provoked God ? 
 For he says in his heart, He 
 will not require [it]. 
 
 14. Thou-seest [it], for 
 Thou observest trouble and 
 grief, to deliver them into 
 Thy hands: The poor has- 
 been-left to Thee; Thou- 
 hast-been a helper to the 
 orphan. 
 
 15. Shatter-Thou the arm 
 of the sinner, and of the 
 wicked-man; his sin shall- 
 be-sought-for, and shall not 
 be found. 
 
 16. The Lord reigns for 
 ever, and to endless ages: 
 Ye Gentiles shall-perish out 
 of His land. 
 
 17. The Lord has-heard 
 the desire of the poor: 
 Thine ear has-been-atten¬ 
 tive to the preparation of 
 their heart: 
 
 18. To right the orphan 
 and afflicted: So that man 
 may no longer magnify 
 himself upon the earth. 
 
 Pss. 9 and 10 (in the Hebrew reckoning) appear in LXX. and 
 Vulg. as one Ps. In favour of the tradition followed by LXX. 
 we may urge that Ps. 10 has no title : the two poems are marked 
 
PSALM to. 
 
 25 
 
 <«A* .«■ ■ - -...V't ' • 1 ——•.■ft ut, _ • 
 
 by the same peculiarities of expression (cf. ix. 10. and x. 1; ix. 20 
 and x. 12, 16, 18); the imperfect acrostic of Ps. 9 is continued 
 in Ps. 10 (and as though the Poet intended to adapt the non¬ 
 acrostic vv (2—n) to the scheme at some future time), a leap 
 is made from Lamedh, the 12th, to Qoph, the 19th letter. On the 
 other hand, while Ps. 9 is a jubilant thanksgiving for the Divine 
 judgments executed upon hostile neighbours, in Ps. 10. the Poet 
 views it as still in the future, and seeks to hasten its accomplish¬ 
 ment by prayer. It may thus be deemed a supplement, rather 
 than a continuation of Ps. 9. 
 
 “ Al-muth labben in Title is rendered in Targum “on the 
 death of the (his) son;” it may mean, “on the death of Labben ,” 
 a person unknown to history. LXX., with Aquila, Theodotion, 
 &c., read “ al “ al’inoth , (the secrets, hidden things) from “ alam 
 (he hid); if it be taken as the Plural of “ almah (a virgin), it may 
 be a musical direction — for maidens’ [voices] Soprano. R. Qimchi 
 takes it for a musical instrument. But here, as elsewhere, we 
 have but contradictory guesses. The meaning is irrecoverably lost. 
 
 v. 4. S. Jerom. “ When mine enemies shall have fallen back, 
 sunk to the ground, and have perished from Thy presence.” 
 v. 6. “ Blotted out,” properly, “ wiped out,” “ rubbed out,” as 
 with a sponge. “ Nations,” in text gd-yim (— Gentiles, heathen), 
 v. 7. “ Destructions,” wastings, ravages, desolations. LXX., 
 with P’shitta Syriac and R. Rashi; read here charaboth (swords) 
 instead of chorabdth (ruins) of the present ( pointed ) text. 
 “Wasted,” properly “plucked up,” as plants. “Their [very 
 name],” or, “ of them [I say],” but lit. — “ they.” S. Jerom, 
 “ Cum ipsis ” (along with them). LXX. connected hmh of their 
 vowelless text with h&mah (- he made a noise), and render, 
 met ’ eechou (with a noise, a sound, a crash), v. 10. “A high 
 refuge,” mis’gab h ( = a high tower, a lofty place, and hence, 
 inaccessible to enemies), rendered by LXX. (usually), “ a refuge.” 
 “ In (at) times [when they are] in very distress,” so literally ; but 
 Qimchi, “ At times of cutting off,” i.e., when all hope is cut-off 
 = “ at times of desperation”— Valeat quantum. LXX., At fitting- 
 times, in affliction. S. Jerom here renders it, “an opportune 
 height” (elevatio) in trouble (angustia) ; at x., v. 1, “ In times of 
 trouble” (angustias). v. 13. “Poor,” so LXX. and Vulg.- 
 
26 
 
 PSALM 10. 
 
 “meek,” an alternative rendering, v. 14. “Gates of death,” cf. 
 “gates of daughter of Sion,” i.e., the inhabitants of Jerusalem, 
 v. 17. Targum, “The judgment He has executed is manifest 
 before the Lord.” “ Higgayon.” Gesenius (Heb. Lex. s.v.) “ the 
 sound of the harp; ” he takes it for a musical sign. LXX. 
 odee diapsalmatos (a song of?); Symmachus, melos diapsalmatos 
 (an air of?) ; Aquila, odee aei (a song for ever?). It may be, for 
 aught that can be ascertained, a musical direction, v. 18. “ Sheol,” 
 LXX. “ Hades,” Vulg. “ infernum ; ” “hell” in Douai version; 
 properly, the grave, or the nether world, the abode of disembodied 
 spirits ; cf. “ He descended into hell ” of our Baptismal Creed. 
 It has not the same connotation as “ hell ” has with us, assuredly 
 not in the Old Testament, v. 21. S. Jerome, “Pone, terrorem 
 eis” (Put fear upon them, Put them in fear). LXX., with a 
 vowelless text, read moreh (= a doctor, a lawgiver) instead of 
 mordh (fear, or an object to be feared). In Aramaean use, 
 more , is “a ruler,” “ a lord.” “ Set over them one they will 
 fear.” 
 
 Psalm 10 [in the Hebrew Psalter]. In the Latin Vulgate, 
 the verses of this Psalm are numbered as in the Hebrew Psalter 
 (1 —18), as if it were a separate poem. v. 2. Targum, “the 
 afflicted suffers persecution;” S. Jerom, “the poor man burns 
 in the pride of the ungodly.” “ Let them be taken,” &c., Targum. 
 Ab. Ezra, and Qimchi render this as an imprecation on the 
 persecutors. Quibus cogitant, for quoe cogitant of Vulg. is due to a 
 literal rendering of the Greek idiom in LXX. (hois dialogizontai ). 
 v. 3. “ Glories,” rather “ speaks (acts, behaves) arrogantly,” 
 “according to his soul’s lust.” “The plunderer,” “the spoiler 
 renounces,” &c. [or,] “blesses the plunderer and contemns YH ” 
 —an admissible rendering. Aben Ezra, “ For he (the wicked) 
 praises the wicked [one of the same kidney] on account of the 
 lusts of his soul, and blesses the covetous [who] provokes the 
 Lord.” “ Bless,” the Hebrew equivalent primarily means (“to 
 bend the knee”) “to greet,” so in Gaelic, “to take leave of,” so too 
 in Gaelic; “to imprecate;” but the meaning of “reviling,” of 
 “ blaspheming ” [God] is questionable. Applying it in the third 
 acceptation we may fairly render it here, “ he renounces . . . 
 God.” LXX. transfer this last clause to v. 4. “ The height 
 
2; 
 
 PSALM 10. 
 
 of his nose ” lit. in text for “ scornfulness/’ “ arrogance,” the pride 
 he shows in his countenance, rather than “ anger,” as rendered by 
 LXX. and S. Jerom. “He will not ( — in no wise) require” 
 = take cognizance of sin and wrong: cf. ix. 13, v. 13, infra. 
 v. 5. Targum, “All his ways will prosper.” LXX. refer the verb 
 to chalal (he polluted, profaned). “ Puffs,” so literally ; Targum, 
 “ will be angry,” i.e., show his anger by a puffing of his mouth, 
 cf. Acts ix. 1. S. Jerom, “despicit,” (= looks down upon), thus, with 
 LXX., giving the sense of the verb, “ puff,” “ blow.” v. 6. 
 S. Jerom—-“ In every generation I shall be without ill; ” Syriac— 
 “ I shall never be moved from planning evil; ” Targum—“ from 
 doing evil.” v. 7. Targum, “ Curses,” “ Mischief,” or “ travail 
 and grief.” v. 8. “ He sits in a well-covered ambush ; ” 
 chatserim (Singular, chdiser), “ a covered,” “ enclosed place ; ” the 
 “lair” of a beast of prey; here, as in Nehem (2 Esdr.) xi. 27 ; 
 Gen. xxv. 16; it is rendered “villages.” S. Jerom, “juxta 
 vestibula in absconditis ” (he sits lurking by the forecourts in 
 lurking places), conformably with Symmachus. Targum—“ in 
 the snares of courts.” LXX. (if they translated from dictation), 
 may easily have mistaken the word for another akin to it in sound, 
 (“ askerimf rich men). Qimchi takes it for an unfenced hamlet. 
 “Eyes,” Targum, “privily watch,” “secretly observe.” v. 10. 
 S. Jerom, “ Et confractum subjiciet, et irruet viribus suis valenter ” 
 (And he will crush and lay him low, and rush upon him violently 
 in (with) his strong ones) ; Targum, “ And the poor-man will fall 
 by the strength of his snares.” Gesenius understands it of the 
 strong limbs of the lions, viz., teeth, claws; some few of “the 
 lion’s whelps.” v. 12. “ Poor,” “ the afflicted ” according to 
 the Kdthibh ( written text), but “meek,” or “lowly” according to 
 Qeri (to be read) of the marginal emendation. v. 14. “To 
 give (set, put) [it] into Thy hand,” to take it in hand, to make 
 it a matter of Thy care and concern. 
 
 v. 15. “Break . . . arm,” shatter his strength: “arm,” 
 “ hand ” are constantly used to express strength. “ Punish,” lit. 
 “ Seek out,” take account of, not only to punish, but, as implied 
 by “ Break the arm,” &c., to deprive him of the power he has 
 misused, v. 17. “Sustain” ( = keep up, cheer): “prepare” is 
 the usual rendering of LXX., and Vulg. who here have taken 
 
PSALM 10 (il). 
 
 takhin of text for the verbal noun, “preparation, “disposition.” 
 The verb is not precatory, as, like the jussive future, it would take 
 the apocopated form. v. 18. St. Jerom. “And that man of the 
 earth may in no wise continue to behave arrogantly.” We may 
 render, “So that frail-man from the earth may no longer terrify” 
 —or, “So that frail-man may no more be terrified from off the 
 earth the former is better suited to ix. 20, where “ man ” means 
 the persecutor. 
 
 PSALM 10 (11). 
 
 1. To the Chief-Musician, 
 to David. In YaUWeH. 
 doT-take-refuge: How say- 
 ye to my soul: Flee [as] a 
 bird to your mountain? 
 
 2 . For, lo! the wicked 
 bend the bow, They-make- 
 ready their arrow on the 
 string: To shoot in dark¬ 
 ness the upright in heart. 
 
 3. When the foundations 
 are-demolished: What can 
 the just do ? 
 
 4. YH“-He is in the 
 temple of His holiness: 
 YH“, in the heavens is His 
 throne; His eyes behold, 
 His eyelids try the sons of 
 man. 
 
 5. YtfHWHI tries the 
 just-man; But the wicked 
 and the lover of violence *. 
 His soul hates. 
 
 6. He-shall-rain upon the 
 
 PSALM 10 (11). 
 
 1. For the end, a Psalm 
 of David. 2. In the Lord 
 put-1-my-trust; how say-ye 
 to my soul: Flee to the 
 mountains as a sparrow ? 
 
 3. For, lo! the sinners 
 have - bent [their] bow : 
 They - have - prepared their 
 arrows for the quiver : That 
 they-may-shoot in darkness 
 the upright in heart. 
 
 4. For they have-pulled- 
 down what Thou didst- 
 frame: But what has the 
 just done? 
 
 5. The Lord is in His 
 holy temple ; The Lord, in 
 heaven is His throne : His 
 eyes look-upon [the poor], 
 His eyelids try the sons of 
 men. 
 
 6. The Lord tries the just 
 and the ungodly: But he 
 that loves iniquity hates his 
 own soul. 
 
 7. He shall rain upon 
 
PSALM 10 (il). 
 
 2 9 
 
 wicked snares: Fire, and 
 brimstone, and a scorching 
 blast shall be the portion of 
 their cup. 
 
 7. For YH“ is just, He- 
 loves just - deeds : The 
 upright shall - behold His 
 face. 
 
 This Psalm obviously refers to a season of danger; the Poet, 
 beset by jealous and malignant foes, receives friendly warning to 
 seek refuge in flight. The Psalm should, in all probability, be 
 assigned to the latter period of David’s residence at the Court of 
 Saul. The reference by Delitzsch and others to the time of the 
 rebellion of Absalom is somewhat at variance with 2 Kings 
 (Sam.) xv. 13, 14. 
 
 vv. 1—3 are put into the mouth of the Psalmist’s friends. 
 “ Flee,” the bird pursued by the fowler takes refuge in the 
 mountain forest; the metaphor of a harried bird is continued in 
 the next verse. “Your mountain,” in text har^khem ; LXX. may 
 have read Kmd (“ as,” “ like as ”), which the sense requires, and 
 as S. Jerom supposes (“ ut avis” as a bird), v. 2. “Bend” lit. 
 “ tread,” as is usual in stringing a bow. v. 3. “ Foundations ”— 
 Gesenius, “columns,” the pillars of the state, princes, nobles. 
 S. Jerom. For the laws are set at naught (dissipatse sunt), v. 4. 
 “Temple” not made with hands, as results from “heavens” in 
 hemistich b , cf. Acts xvii. 24; Heb. ix. 24. v. 5. “ His soul 
 hates,” LXX. and Vulg. “ hates his soul.” v. 6. “ Scorching 
 blasts,” viz., “ a wind of ”—denotes a pestilent wind, es simum of 
 the Arabs, “ a wind of burnings,” i.e., “a burning wind.” “Portion,” 
 &c., their lot, their doom. v. 7. “Just deeds,” lit. “justices,” 
 &c. He judges uprightly ; S. Jerome, “ Their faces shall behold 
 the upright (rectum), or that which is upright, cf. Ps. xvi (17) 3 > 
 Prov. iv. 25. “Upright” ( -yashar in text) may be taken as an 
 adverbial accusative, “ uprightly.” 
 
 sinners snares: Fire, and 
 brimstone, and a stormy 
 blast shall be the portion of 
 their cup. 
 
 8 . For the Lord is just, 
 and loves just-deeds : His 
 face beholds uprightness. 
 
30 
 
 PSALM II ( 12 ). 
 
 PSALM 11 (12). 
 
 1. To the Chief-Musician 
 upon the Sh’mimth, a Psalm 
 to David. 
 
 2. Help, YaUWeli, for 
 the godly-man is-no-more: 
 For the faithful fail from 
 [among] the sons of man. 
 
 3. Falsehood do - they - 
 speak every-one with his 
 neighbour : 1 Deceitful - lan- 
 guage-do-they-speak, with a 
 double heart 
 
 4. May Y^HW^H cut-off 
 all flattering lips : The 
 tongue that speaks great- 
 things : 
 
 5. Who have-said, We- 
 have - power over our 
 tongues; Our lips are our 
 own: Who is lord over us? 
 
 6. For the plunder of the 
 poor, for the groaning of 
 the needy, Now will-I-arise, 
 saith YH“: Twill-set [him] 
 in the safety for which he- 
 pants. 
 
 7. The words of YH“ are 
 pure words, are silver to the 
 earth, smelted in a crucible: 
 Fined seven-times. 
 
 8 . Thou,YH“ shalt-guard 
 
 PSALM 11 (12). 
 
 1. For the end, a Psalm of 
 David, for the eighth. 
 
 2. Save me, O Lord, for 
 the godly-man has-failed: 
 Truths are - become - rare 
 among the sons of men. 
 
 3. Every-one has-spoken 
 vanity to his neighbour: 
 Their lips are - deceitful, 
 they - have - spoken with a 
 double heart. 
 
 4. May the Lord destroy 
 all deceitful lips : And 
 tongue speaking - great - 
 words: 
 
 5. Who have-said, We 
 will - magnify our tongue ; 
 Our lips are our own : Who 
 is our lord? 
 
 6. For the misery of the 
 destitute, and the sighing of 
 the poor, Now will-I-arise, 
 saith the Lord: I-will-set 
 [them] in safety, I-will-deal- 
 boldly with it ([or ] I-will- 
 speak thereof openly). 
 
 7. The oracles of the 
 Lord are pure oracles ; [As] 
 silver tried-in-the-fire, a test 
 (standard) for the [whole] 
 earth: Purified seven-times. 
 
 8 . Thou, O Lord, shalt- 
 
 1 Ephes, iv. 25. 
 
PSALM II (12). 
 
 31 
 
 them : Shalt - protect him 
 from this generation for 
 ever. 
 
 9. The wicked walk on 
 every side: Like the rising 
 of a tempest upon the sons 
 of man. 
 
 keep us and protect us from 
 this generation for ever. 
 
 9. The ungodly walk 
 around : According to 
 
 Thine exaltedness Thou 
 hast multiplied the children 
 of men. 
 
 This Psalm is assigned by Thalhofer to the period of David’s 
 persecution by Saul, during which the Poet had many oppor¬ 
 tunities of seeing that steadfast fidelity is rarely to be found 
 among men. This (vv. 1—5) is the motive of his petition for 
 deliverance, which is met by a promise of redress (vv. 6, 7), and 
 passes into an expression of confident expectation (vv. 8, 9). 
 
 v. 1. “Sh’mimth” (possibly), “in a lower octave,” basso. 
 v. 2. The faithful, “ the steadfast; ” in text, lit. “Faithfulnesses,” 
 but the parallelism of “ the godly man ” requires the concrete 
 term. v. 3. “ Deceitful language,” lit. “ lip of smoothnesses,” 
 soothing, flattering—“ lip ” is constantly used for “ language,” cf. 
 Gen. xi. 1. “Double heart,” in text, “heart and heart,” cf. 
 1 Paral. (Chron.) xii. 33. v. 5. “To our tongue we will give free 
 scope,” or, “ Over our tongue we have power.” v. 6. Lit. “ For 
 the laying-waste (or, ‘devastation’) of the afflicted.” “I-will-place 
 in safety him whom they reproach,” i.e., “ the afflicted,” “ the 
 oppressed,” so Gesenius. S. Jerome, “Ponam in salutari 
 auxilium eorum ” (I will place their help in safety). Thalhofer 
 conjectures, “ I will place him in the safety he pants for.” Syriac, 
 “ I will work deliverance openly.” LXX. “ I will deal boldly 
 therewith, or, “ I will speak [to them] thereof openly,” interpreted 
 by Thalhofer, “ I will deal with this case with the determination, 
 the energy of an upright judge; ” Old Itala, for in eo, reads in 
 eu?n (against him), viz., the ungodly oppressor. v. 7. “ Words of 
 YH,” i.e., the promises of v. 6. “Silver fire-tried in “alii to 
 (for) the earth, refined seven times;” “alii is met with nowhere 
 else, = hapax legomenon. Gesenius guesses—“ a workshop ” (sic); 
 Lee, “a crucible.” “Earth” cannot stand here for “earthy 
 matter;” “dross.” LXX. doki?nion tec gee = \u\g. “probatum 
 terrae;” but Sokl^lov (a test), is invariably a noun, cf. 1 Peter i. 7 ; 
 
32 
 
 PSALM 12 (13). 
 
 hence Thalhofer proposes, “ a test (standard) current throughout 
 the world (‘the land’), or, throughout Palestine.” Mere 
 guesses ! 
 
 v. 9. Rising of a storm, &c., so Gesenius (Heb. Lex.); 
 S. Jerom, “ When the vilest of men are exalted,” Targum, 
 “as a leech which sucks the blood of the sons of men.” Guesses 
 one and all! Zulldth of text is read only here, rendered in 
 Vulg. multiplicasti (Thou hast increased), which hardly renders 
 epolyoreesas of LXX. (= Thou takest great care of, esteemest). 
 Thalhofer, “ As befits Thy Majesty, Thou promotest the welfare 
 of the sons,” &c. “ In all directions advance the wicked, like the 
 
 rising of a storm,” &c. 
 
 PSALM 12 (13). 
 
 1. To the Chief-Musician; 
 a Psalm, to David. 
 
 2. How long-, Y^HWVH, 
 wilt-Thou-forget me alto¬ 
 gether ? How long wilt- 
 Thou-hide Thy face from 
 me ? 
 
 3. How long shall-I-take 
 counsels in my soul; [while] 
 grief is in my heart daily? 
 How long shall mine enemy 
 exalt-himself over me? 
 
 4. Look, answer me, 
 YaUWeU, my God: En¬ 
 lighten mine eyes, lest I- 
 sleep in very death ; 
 
 5. Lest mine enemy say, 
 
 I - have - prevailed against 
 him : Mine adversaries 
 
 would-rejoice if I-should-be- 
 moved : 
 
 6. As for me, I-have- 
 trusted in Thy loving-kind- 
 
 PSALM 12 (13). 
 
 1. For the end, a Psalm 
 of David. How long, O 
 Lord, wilt Thou not cease 
 to forget me ? How long 
 wilt - Thou - turn-away Thy 
 face from me? 
 
 2. How long shall-I-take 
 counsel in my soul, [having] 
 sorrow in my heart daily? 
 
 3. How long shall mine 
 
 enemy be-exalted over me? 
 
 4. Look, and hearken to 
 me, O Lord my God : En¬ 
 lighten mine eyes, lest I- 
 sleep in death; 
 
 5. Lest at any time mine 
 enemy say, I-have-prevailed 
 against him: They that 
 afflict me would-rejoice if I- 
 should-be-moved: 
 
 6. But I-have-trusted in 
 Thy mercy ; My heart shall- 
 
PSALM 13 (14). 
 
 33 
 
 ness ; My heart shall-rejoice 
 in Thy salvation; I-will- 
 sing to YH“ : Because He- 
 has - dealt - bountifully with 
 me. 
 
 exult in Thy salvation; I- 
 will-sing to the Lord, who 
 has dealt bountifully with 
 me; [and I-will-sing-psalms 
 to the Name of the Lord 
 most high.] 
 
 The hypothesis that this Psalm refers to the time when David 
 was fleeing from Saul is more suitable to its content than any 
 other. The imperilled servant of God craves, and to all seeming, 
 craves in vain, help and deliverance. Has God then forgotten 
 him ? He is ever busy with fresh devices to baffle his persecutors, 
 but, to his sorrow, they fail, and he is ever in danger of death. 
 The thought of past mercies reanimates his trust, his heart dilates 
 with the assurance of relief, and gloomy forebodings give place to 
 gratitude, v. 4. Lit. “ Lest I sleep the death.” v. 5. Targum, 
 “I have lorded it over him.” “ If [it so happen] I . . . moved,” 
 Targum, “ If I should swerve from Thy paths.” 
 
 v. 6. “And I will sing psalms,” &c., this last clause is 
 wanting both in Hebrew and in S. Jerome. 
 
 PSALM 13 (14). 
 
 1. To the Chief-Musician ; 
 to David. The fool says in 
 his heart, “ There is no 
 God.” They-have-corrupted, 
 they-have-made-abominable 
 [their] doing ; There is none 
 that does good. 
 
 2. YaHWYH looked-down 
 from the heavens upon the 
 sons of man : To see if there 
 were any understanding, 
 That-did-seek-after-God. 
 
 3. The whole [mass of 
 
 D 
 
 PSALM 13 (14). 
 
 1. For the end, a Psalm 
 of David. The fool saitli in 
 his heart, There is no God: 
 They have corrupted [them¬ 
 selves], and are - become - 
 abominable in their pur¬ 
 suits ; There is none that 
 does good [there is not even 
 one]. 
 
 2. The Lord looked-down 
 from heaven upon the sons 
 of men : To see if there 
 were any that understood, 
 That sought-after God. 
 
 3. They are all gone out 
 
34 
 
 PSALM 13 (14). 
 
 them] is-turned-aside; they- 
 are-corrupt together; There 
 is none that does good; no, 
 not even one. 
 
 of the way, they are to¬ 
 gether become good - for - 
 nothing ; There is none that 
 does good, no, there is not 
 even so much as one. 
 
 Their throat is an open sepulchre; with their tongues they 
 deal deceitfully (Ps. v. 11); The poison of asps is under their 
 lips (Ps. cxxxix. (140) 4). 
 
 Whose mouth is full of cursing and of bitterness (Ps. ix. (10) 
 7) ; Their feet are swift to shed blood (Isai. lix. 7, 8). 
 
 Destruction and misery are in their ways; and the way of 
 peace they have not known (cf. Isai. lix. 7, 8) ; There is no 
 fear of God before their eyes (Ps. xxxv. (36) 2). 
 
 4. Have all the workers 
 of iniquity no knowledge ? 
 Who-eat-up My people [as] 
 those-who-eat bread : They 
 call not upon YHWH. 
 
 5. Then they were ex¬ 
 ceedingly afraid: For God 
 is in the generation of the 
 just; 
 
 6. Ye - may - frustrate the 
 counsel of the afflicted : But 
 YH“ is his refuge. 
 
 7. Who will - give (i.e. 
 Would that) the salvation of 
 Yis-ra-el (i.e. Israel) were 
 come out of Sion! When 
 YH“ brings - back the 
 captivity of His people, 
 Ya-“aqobh (Jacob) shall- 
 rejoice, Israel shall-be-glad. 
 
 4. Will not all the workers 
 of iniquity know? Who eat- 
 up My people, as a morsel of 
 bread ? 
 
 5. They call not upon the 
 Lord, Then were they 
 thoroughly alarmed, [where 
 there was no fear : ] 
 
 6. For the Lord is in the 
 just generation. Ye - have- 
 confounded the counsel of 
 the poor, Because the Lord 
 is his hope. 
 
 7. Oh, that the salvation 
 of Israel were come out of 
 Sion! When the Lord 
 brings-back the captivity of 
 His people, let Jacob exult, 
 let Israel be glad. 
 
 Psalm lii. (53) with but a few slight divergencies, is a repetition 
 of this Psalm. Admitting the ascription “ to David,” the 
 
PSALM 14 ( 15 ). 
 
 35 
 
 historical situation to which we may refer this Psalm is rather 
 the period of Saul’s persecution than that of Absalom’s revolt, 
 v. 1. “Fool,” in a collective sense. “Heart,” the centre of 
 personality, the seat of thought and of will. “ No, not even 
 one,” transferred from v. 3. v. 2. “ Looked-down ”—the verb in 
 text expresses bending forward, as when looks down from 
 a window ; felicitously rendered diekypsen by LXX. v. 3. 
 “ Corrupt,” putrid, fetid; in Arabic, the verb is applied to milk 
 turned sour. The unnumbered vv. are wanting in text and in the 
 earlier Greek MSS., but occur in Codex Vaticanus of LXX., in 
 the Arabic, and Vulg. S. Jerom ascribes this interpolation to the 
 unwarrantable liberty taken by a copyist, who, finding them in 
 Rom. iii. 13—18, foisted them into this Psalm, v. 5. The proof 
 of God’s care for His faithful ones strikes terror into their 
 oppressors. “ Where no fear was ”—interpolated from Ps. Iii. 
 ( 53 ) 6. v. 7. Probably a liturgical appendage at the time of the 
 captivity, or at some other period of national calamity. 
 
 PSALM 14 (15). 
 
 1. A Psalm, to David. 
 Y^HWFH/who shall-sojourn 
 in Thy tabernacle? Who 
 shall-dwell in the mount of 
 Thy holiness? 
 
 2. He - that - walks per - 
 fectly, and works justly: 
 And speaks truth in his 
 heart. 
 
 3. He allows no slander 
 on his tongue, Nor does evil 
 to his friend : Nor takes-up 
 a reproach against his neigh¬ 
 bour. 
 
 4. In whose eyes a vile- 
 person is-despised,But them- 
 
 PSALM 14 (15). 
 
 1. A Psalm of David. 
 Lord, who shall-sojourn in 
 Thy tabernacle? Or who 
 shall - dwell in Thy holy 
 mountain ? 
 
 2. He that walks without 
 stain, and works justice : 
 
 3. Who speaks truth in 
 his heart, who speaks not 
 deceitfully with his tongue; 
 Neither does he evil to his 
 neighbour : Nor takes-up- 
 a reproach against those- 
 nearest to him. 
 
 4. In his sight an evil¬ 
 doer is-set-at-nought, But 
 
36 
 
 PSALM 14 ( 15 ). 
 
 that-fear YH“ he honours: 
 Should-he-swear to-do-harm 
 [to himself], yet he will not 
 change. 
 
 5. He puts not out his 
 money to usury, Nor accepts 
 a bribe against the innocent 
 He that does these-things 
 shall never be moved. 
 
 he-glorifies them - that - fear 
 the Lord: He-swears to his 
 neighbour, and disappoints 
 [him] not. 
 
 5. He has not put out his 
 money to usury, Nor re¬ 
 ceived bribes against the 
 innocent. He that does 
 these-things shall never be 
 moved. 
 
 “ Holiness becomes Thy House, O Lord, for ever ” (Ps. xcii. 
 ( 93 ) 5 ) is the burden of this Psalm. From the close resemblance 
 of this Ps. with Ps. xxiii. (24), we may gather that the date of 
 their composition was that of the translation of the Ark to Mount 
 Sion. The Poet insists on the necessity of inward purity and 
 godliness, as the informing, or quickening principle of ceremonial 
 worship. Isaias seems to have had a reminiscence of this Ps. 
 when replying to the question, xxxiii. 14, he says (v. 15) “ He 
 that walks in justice ( = justly),” &c. 
 
 v. 1. “Sojourn,” as a guest. v. 2. “Perfectly” — in 
 integrity of conduct; LXX. “blameless.” v. 3. Text (literally) 
 “ He moves not his feet,” i.e., he goes not here and there for the 
 purpose of prying, of detraction, of slander: a somewhat abrupt 
 transition from the foot to the tongue. v. 4. Targum, “ Des¬ 
 pised is he in his own eyes and worthless ; ” so too Qimchi, 
 Ab. Ezra, &c., but such a man might be lowly in his own eyes, 
 think little of himself, he could not habitually at least deem 
 himself “worthless.” “Swear to do harm” — “to his own hurt,” cf. 
 Lev. v. 4, where this expression occurs, “ to do good , or to do evil ” 
 (“ to himself,” of course), with reference to arduous, or rash, 
 promissory oaths and vows. LXX., with some early versions, 
 render it, “ He swears to his neighbour ,” which in the vowelless 
 text were almost undistinguishable from “to do harm.” S. Jerom, 
 “He swears to afflict himself” (ut se affligat). “Change” [his 
 mind], the word, in its technical sense, implies the substitution of 
 an offering for one that has been vowed ; the commutation of 
 
 a vow. 
 
PSALM 15 (16). 
 
 37 
 
 PSALM 15 (16). 
 
 1. Mikh’tam, to David: 
 Preserve me, 'El (i.e. O 
 God), for I-take-refuge in 
 Thee. 
 
 2. I-said to YtfHWTH, 
 ’Adonay (i.e., my Lord) art 
 Thou : My good is not at 
 all beyond Thee. 
 
 3. To the holy-ones that 
 are in the earth, they *. And 
 the illustrious-ones in whom 
 is all my delight [I said (?)] 
 
 4. Multiplied-be their sor¬ 
 rows who to another [god] 
 offer-gifts : I will in no wise 
 pour out their libations of 
 blood (or, may I never pour 
 out, etc.) : And may I never 
 take up their names upon 
 my lips. 
 
 5. YH“ is the portion of 
 mine inheritance, and of my 
 cup-. THOU castest my lot 
 (maintainest my condition ?). 
 
 6. The measuring - lines 
 are-fallen for me in pleasant- 
 places: Yea, [mine] inheri¬ 
 tance is fair with me (i.e., I 
 have a beautiful heritage). 
 
 7. I-will-bless YH", who 
 has given me counsel: Yea, 
 in the nights have my reins 
 instructed me. 
 
 PSALM 15 (16). 
 
 1. A monumental-inscrip¬ 
 tion of David. Keep me, O 
 Lord, for I-have-hoped in 
 Thee. 
 
 2. I-said to the Lord, 
 THOU art my God : For 
 Thou needest not my good- 
 deeds (?). 
 
 3. As for the saints that 
 are in His land, He-has- 
 wondrously-fulfilled all my 
 desires in them. 
 
 4. Their infirmities have- 
 been-multiplied; afterwards 
 they-hasted. I will by no 
 means assemble their meet¬ 
 ings for bloodshed: Neither 
 will-I-make-mention of their 
 names with my lips. 
 
 5. The Lord is the portion 
 of mine inheritance and of 
 my cup : Thou art He who 
 restores mine inheritance to 
 me. 
 
 6. The lines have-fallen 
 to me in goodly - places : 
 Yea, I have a goodly 
 heritage. 
 
 7. I-will-bless the Lord 
 who has-given me under¬ 
 standing : My reins, too, 
 have-instructed me even till 
 night. 
 
3 * 
 
 PSALM 15 (16). 
 
 8. I-have-set YH“ before 
 me continually : Since He is 
 at my right-hand, I shall 
 not be moved. 1 
 
 9. Therefore, my heart 
 
 was-glad, and my glory has- 
 rejoiced: My flesh also 
 
 shall-dwell in safety (i.e. 
 confidently). 
 
 10. Because Thou wilt 
 not abandon my soul to 
 Sheol: Thou wilt not give 
 up Thy godly-one to see 
 corruption (or, the pit). 
 
 11. Thou wilt make me to 
 know the path of life ; Ful- 
 ness of joy is with Thy 
 countenance: Delights are 
 in Thy right-hand for ever¬ 
 more. 
 
 8. I-behold the Lord con¬ 
 tinually before me : For He 
 is at my right-hand, that I 
 should not be moved. 
 
 9. Therefore my heart 
 was-glad, and my tongue 
 exulted : Moreover, also my 
 flesh shall-rest in hope : 
 
 10. Because Thou wilt not 
 leave my soul in the nether¬ 
 world : Neither wilt-Thou- 
 suffer Thy holy-one to see 
 corruption. 2 
 
 11. Thou-hast-made-known 
 to me the ways of life; 
 Thou-wilt-flll me with joy 
 with Thy countenance : De¬ 
 lights are in Thy right-hand 
 for ever. 
 
 The ascription to David is confirmed by Acts ii. 25; xiii. 35. 
 St. Peter distinctly asserts (Acts ii. 31) the prophetic consciousness 
 of David in the composition of this Psalm, but yet a consciousness 
 subject to the limitations he mentions in his first Epistle, i. 10, 11. 
 v. 1. “Mikh’tam,” meaning unknown; Gesenius (Heb. Lex. s.v.) 
 connects it with mikhttabh ( = a writing); “ on the ground that the 
 primary meaning of the roots of both words is “ to engrave; ” 
 Targum, “The upright engraving of David.” Others guess “a 
 golden song,” connecting it with kethem (= Hebr. “ fine gold ”). 
 “ Monumental inscription ” is close enough to Targum, and as 
 good a guess as any other; much better than the Rabbinical 
 solution that it is an abridgment of the words rendered, “after 
 his wound was healed.” v. 2. “I have said;” not, “thou hast 
 said,” 5 amart , a defective form for ’amarti (“I have said”), so LXX., 
 Syr.,Vulg. ’Addnay (lit. = “my lords”), plural of Majesty; (not “my 
 God,” as in Vulgate). “My good (happiness; welfare) by no 
 means on Thee,” i.e., confers nought on Thee, or, “is not due to 
 1 Acts ii. 25. 2 Acts ii. 25, seq.; xiii. 35. 
 
PSALM 15 (16). 
 
 39 
 
 me from Thee.” Cf. the Arabic and Gaelic idiom, “ silver is to 
 me upon him,” /.<?., he owes me money; thus David Qimchi and 
 Aquila, if taken literally (my goodness is not at all upon Thee). 
 
 Symmachus, “ My good is not without Thee,” which agrees 
 with S. Jerom, “ Bene mihi non est sine te” (= it is not well with 
 me, without Thee). Joseph Qimchi, “The good I do reaches 
 not as far as Thee; ” Targum, “ is not given outside of Thee,” 
 or, “except from Thee.” Jennings and Lowe give as literal 
 rendering, “ My happiness [is] not at all beyond Thee,” a rendering 
 akin to that of Symm. and St. Jerom, and to Ps. lxxii. (73) 25. 
 LXX. have rendered the preposition “ al rendered “upon,” “beyond 
 Thee,” in the more usual meaning, “ with regard to,” “ concerning,” 
 and render as above, in Vulg., “ My welfare has no reference to 
 Thee,” “needs not be added to Thine,” in a word, “Thou 
 needest it not.” vv. 3, 4. “As for the saints,” “To the saints.” 
 The rendering of the Hebrew text given above is open to the 
 exception that, in the present text the Maqqeph ( = “ binder ”) joins 
 into one the three closing words of v. 3. (. Kol-chepJitsi-bham ), 
 [ = all-my-delight-in-them], thus excluding [is] from the text, and 
 literally requiring “ and the illustrious-ones of all-my delight in 
 them.” The text seems to have suffered somewhat at the hands 
 of blundering scribes, and we are reduced to conjectures, more or 
 less ingenious, v. 4. “Sorrows,” rendered “idols” by Targum 
 (“They multiply their idols, afterwards they hasten to offer gifts”), 
 Symmachus, and S. Jerom. The verb rendered “they hasten 
 ( mdhdru) occurs Exod. xxii. 15 in the sense of “giving a dowry 
 to a future wife; ” it may be so taken here, as idolatry is con¬ 
 stantly treated as a sort of adultery—“ Offer gifts to,” “ endow ; ” 
 “another” i.e., “a strange, a false god.” Acker ( = another), 
 rendered in LXX. “ afterwards,” in the vowelless text is easily 
 mistaken for achar ( ll behind,” “after,” “afterwards.”) “May I 
 never pour out,” “I will by no means pour out (offer.) ”&c. 
 “ Of blood,” to be referred to the character of the offerers, rather 
 than-to the matter of their libations. “Their names,” i.e., of other, 
 of strange gods, cf. Exod. xxiii. 13. v. 5. “Castest,” “main- 
 tainest,” “ supportest,” “ ensurest.” v. 6. “ Lines ” (text, chabalhn 
 = cables) “are fallen unto me in pleasantnesses” ( = pleasant- 
 places) : Yea, mine heritage is beautiful with me.” “ Lines ” = 
 
40 
 
 PSALM 16 (if). 
 
 land measured out by “measuring lines.” Mine allotment is 
 quite to my mind. v. 7. “Reins,” in Scripture phrase, the 
 moral conscience, its behests, warnings, reproaches, v. 8. “At 
 my right hand,” as my protector, v. 9. “ Glory ” = “ my soul; ” 
 cf. Ps. vii. 6 ; xxix. (30) 13; cvii. (108) 2 ; LXX. and Vulg. “my 
 tongue,” so too, Acts ii. 26. “ In hope,” S. Jerome, “ Confidenter,” 
 = “fearlessly,” “securely.” v. 10. “ Hell,” in text, S/i’ol, the Hades 
 of LXX., assuredly not “ Gehenna,” as results from the parallel 
 expression (“Corruption,” “the pit”) in hemistich b. “Holy-one,” 
 pious-one; in Kethibh (text — “written”), Thy “holy-ones,” 
 corrected in Qen (the marginal emendation,—“holy-one”), 
 v. 11. “In Thy hand” held in store for Thy faithful servants. 
 
 PSALM 16 (1;). 
 
 1. A prayer, to (i.e., of) 
 David. Hear, Y^HW^H, 
 the right; attend to my 
 cry ; Give-ear to my prayer ; 
 Without lips of deceit. 
 
 2. Let my sentence come- 
 forth from Thy presence: 
 Thine eyes do - behold 
 rightly. 
 
 3. Thou-hast-proved my 
 heart, Thou - hast - visited 
 [me] at night; Thou-hast- 
 tried me as with fire, Thou- 
 didst-find nothing : I-am- 
 purposed, my mouth shall 
 not transgress. 
 
 4. As for the works of 
 man, by the word of Thy 
 lips: I have-kept me from 
 the ways of the robber. 
 
 5. My steps have-held- 
 
 PSALM 16 (1;). 
 
 1. A prayer of David. 
 Hearken, O Lord, to [my] 
 just plea ; attend to my peti¬ 
 tion : Give-ear to my prayer 
 not [uttered] with deceitful 
 lips. 
 
 2. Let my sentence come- 
 forth from Thy presence: 
 Let Thine eyes behold 
 equitably. 
 
 3. Thou-hast-proved my 
 heart and visited [it? me?] 
 by night; Thou-hast-tried 
 me as with fire, and iniquity 
 has not been found in me. 
 
 4. That my mouth may 
 not speak the words of 
 men : On account of the 
 words cf Thy lips I have 
 observed hard ways. 
 
 5. Direct my steps in Thy 
 
PSALM 16 (17). 
 
 41 
 
 fast to Thy paths : My foot¬ 
 steps have-been-unmoved. 
 
 6. I call upon Thee, for 
 Thou-wilt-answer me, 'El 
 (i.e., O God)-. Incline Thine 
 ear to me, and hear my 
 speech. 
 
 7. Give-a-wondrous-mani- 
 festation of Thy loving 
 kindnesses,Thou-that-savest 
 by Thy right-hand, them- 
 that-take-refuge [in Thee]: 
 From those that rise-up 
 [against them]. (Or, that 
 rise-up against Thy right- 
 hand.) 
 
 8. Keep me as the apple 
 of the eye: Hide me in the 
 shadow of Thy wings, 
 
 9. From the wicked that 
 oppress me: My deadly 
 enemies [who] surround me. 
 
 10. They - have-closed-up 
 
 their fat : With their 
 
 mouth they speak proudly. 
 
 11. At each step we 
 take they now compass us : 
 They-set their eyes to cast 
 [us] down to the ground. 
 
 12. His likeness [is] as a 
 lion that is-greedy to raven : 
 And as a young-lion lurking 
 in secret-places. 1 
 
 1 Cf. Psalm 
 
 paths: That my footsteps 
 slip not. 
 
 6. I call, for Thou - 
 heardest me, O God : Incline 
 Thine ear to me, and hear 
 my words. 
 
 7. Give-a wondrous mani¬ 
 festation of Thy mercies, 
 O Thou that savest them- 
 that-hope in Thee: 
 
 8. Keep me as the apple 
 of the eye from those-that- 
 resist Thy right hand: 
 Screen me under the shadow 
 of Thy wings, 
 
 9. From the face of the 
 ungodly who afflict me. 
 Mine enemies have - com- 
 passed-about my soul, 
 
 10. They-have-closed-up 
 their fat : Their mouth 
 speaks haughtiness. 
 
 11. They have now cast 
 me out and compassed me 
 round about: They-have-set 
 their eyes [so as] to bow 
 them down to the ground. 
 
 12. They lie-in-wait for 
 me as a lion ready for prey: 
 And like a lions whelp 
 lurking in secret-places. 
 
 ix. (10) 9. 
 
zp 
 
 PSALM 16 (17). 
 
 13. Arise, Y<MTW?H, con¬ 
 front him, cast him down : 
 Deliver my soul from the 
 wicked [by] Thy sword; 
 (or, [who is] Thy sword) ; 
 
 14. From men [by] Thy 
 hand, YFF, From men 
 whose portion in life is of 
 the world ; And with Thy 
 hidden - store Thou - hllest 
 their belly : They-are-sated 
 with sons: And they-leave 
 their remainder to their 
 babes. 
 
 15. As for me, I-shall- 
 behold Thy face in justice : 
 I-shall-be-satisfied, when I- 
 awake, with Thy likeness 
 [or], may I behold Thy face. 
 . . . May I be satisfied, etc. 
 
 13. Arise, O Lord, fore¬ 
 stall him, trip him up : De¬ 
 liver my soul from the un¬ 
 godly, Thy sword 
 
 14. From the enemies of 
 Thy hand. O Lord, from 
 the few, from off the land 
 scatter them in their life: 
 With Thy hidden - stores 
 their belly has-been-filled. 
 They are satisfied with 
 children, and leave the rest 
 [of their substance] to their 
 babes. 
 
 15. But I shall-appear in 
 justice before Thy face : I- 
 shall-be-satisfied when Thy 
 glory appears. 
 
 v. 1. “Prayer,” earnest supplication of David, a title pre¬ 
 fixed to five Pss., xvi. (17), lxxxv. (86), lxxxix. (90), ci. (102), cxli. 
 (142). The situation agrees well with what is recorded of David, 
 1 Kings (Sam.) xxiii. 25, seq. The Psalm consists (1) of a 
 prayer to God based on the consciousness of his integrity (vv. 1 
 —5); (2) An appeal against his persecutors, for that God never 
 deserts them that trust in Him; (3) vv. 10—12 describe his 
 enemies; (4) A final appeal (vv. 13 —15). “The right,” 
 St. Jerom “justum,” (“what is just,” Or, “me a just man”); 
 LXX. and Vulg. may be fairly rendered, “ my just request, or 
 claim.” v. 2. “ Rightly,” in text lit. “ Uprightnesses,” to be taken 
 as an adverbial accusative; cf. colloquial “ see fair.” v. 3. 
 “Tried-as-with-fire,” lit. as in text. “I purposed . . . transgress,” 
 exception may be taken to the several (attempted) renderings of 
 this clause. In text zammothi (rendered “ I am purposed,”) with 
 the accent on last syllable, as in text (for zammothay , “ my 
 
PSALM l6 (17). 
 
 43 
 
 (mostly evil) thoughts, purposes,” of which, by the way, (“ nothing 
 has been found”). By shifting the accent to the penultimate, 
 we get—“ My determination.” But further, the verb rendered 
 “ transgress,” when used absolutely, never bears that meaning in 
 Biblical Hebrew. Delitzsch suggests the emendation, “ Thy 
 mouth,” instead of “ my mouth,” so as to lead to the rendering, 
 “ My thoughts go not beyond Thy mouth,” i.e., Thy behest. 
 S. Jerom, “And foundest not that my thoughts pass through 
 ( transire ) my mouth,” which may imply strict conformity of 
 speech with thought and intention ? 
 
 Thalhofer gives as rendering of text: “ Think I evil, it passes 
 not through my mouth.” As for the doings of men—on account 
 of the words of Thy lips ( = Thy Law), I carefully observe the 
 path of the wicked (in order to avoid it). LXX. run the two last 
 words of v. 3 into v. 4. “ That my mouth may not speak,” &c. 
 
 v. 4. “ I kept me,” shunned, kept aloof from. “ Violent.” 
 S. Jerome, “ latronis,” “of the robber.” LXX. may mean, 
 “ I have hidden myself in places hard to discover.” v. 5. 
 St. Jerom, with LXX., construes in Imperative, “ Uphold,” &c. 
 v. 7. St. Jerom, “from those that resist Thy right hand.” v. 8. 
 “ Apple of the eye ” A'/., “ as the little-man daughter of the eye,” 
 i.e ., the pupil, wherein is mirrored the image of a man in minia¬ 
 ture. Bath ( = “ daughter ” may be a contraction of babath , “ the 
 opening, entrance ” of the eye. v. 9. “ Deadly enemies,” lit., 
 “ Enemies in soul,” eager to undo him; so Targum and 
 Ab. Ezra. St. Jerom here agrees with LXX. and Vulg. v. 10. 
 St. Jerom, “They are inclosed in their own fat,” properly— 
 “ They have closed up their heart.” “Fat,” “fatness of heart,” 
 implies the obtuseness of the moral sense, a frequent result of 
 prosperity and plenty. 
 
 v. 11. “Step,” in Singular, hence, “every step we take.” 
 S. Jerome, “ Incedentes adversum me” ( = Advancing against me). 
 LXX. read (had in their text ?) instead of ashshure-nu ( - our 
 step), dshadunm 1 ( = they have poured me out), “casting me out.” 
 “Compassed me” in text ( = Kethibh); u us” in marginal emen¬ 
 dation (= Qerf). “ Set their eyes,” rendered as in the Hebre 
 column by Thalhofer, who qualifies (in loco), the LXX. and Vulg. 
 
 1 D and R are easily confounded in the present Hebrew script. 
 
44 
 
 PSALM 16 (17). 
 
 rendering as “ servilely literal.” v. 12. “His likeness” ( dirrtyono , 
 the word occurs only here in Biblical Hebrew), so, too, St. Jerom, 
 but LXX., connecting it with dimmah (he likened, compared, the 
 Piel of dam ah), render it hyp'elabon me in the sense of “ thinking,” 
 “ purposing; ” “ They were minded [to seize upon me] as a lion,” 
 &c., as rendered by Euthymius. “ Susceperunt ” of Vulgate is 
 an unintelligent rendering of LXX., and contrary to fact, as they 
 had not yet seized their quarry. “ His likeness ” singles out the 
 most prominent of his foes. (vv. 13, 14). St. Jerom, “ Deliver my 
 soul from the ungodly, who is Thy sword ; 13. From the men of 
 Thy hand, 0 Lord, who are dead in the deep (= in profundo); 
 whose portion [is] in life, and whose belly Thou hast filled with 
 Thy hidden things. They shall be sated ( saturabuntur ) with 
 children, and shall leave their leavings to their babes.” Anglican 
 Version (non-revised) follows Ab. Ezra, Qimchi, and others, by 
 supplying “ [who is] Thy sword ; ” “ men [who are] Thy hand,” 
 a reference to the patent fact that the wicked are often God’s 
 instruments for the chastening and trial of His chosen ones ; 
 cf. S. Augustine (Tract, on Ps. liv.), “ From men whose portion,” 
 &c., or “ from men of the world,” who, as Qimchi explains, are 
 men “ whose whole desire and pleasure are in this world.” In 
 Codex Alexandrin. of LXX. we read afoligoti ( = a paucis = from 
 the few) as in Vulg., a rendering of mathim (rendered “men”) 
 sanctioned by Gesenius (Heb. Lex. s.v.), in Gen. xxxiv. 30, 
 “a few men.” The Vatican Codex of LXX. reads instead, 
 apolydn apo gees (destroying from the earth), in some copies, 
 apollydn (destroying, &c.). “ Their portion,” taken as an 
 
 Imperative by LXX., “ divide them,” separate, scatter them. 
 “ Thy hidden [store],” hidden for fear of loss, of theft, &c., hence 
 “treasure.” “ They-are-iYz/^” ' (so lit.) with sons (children); 
 LXX. ( Cod. Vatican.). “They have been filled with swinish 
 [pleasures],” filthy enjoyments ( = re ion, instead of vion = “ sons ” 
 of Codex Alexandrin).; they have a numerous posterity, to whom 
 they leave what remains of their wealth after a life of sensual 
 excess, (v. 15). Either a prophecy, or a prayer. “ Behold,” 
 “gaze upon.” S. Jerom, “ I-shall-be-satisfied, when I awake in 
 Thy likeness,” cf. 1 St. John iii. 2. Targum, “I shall be satisfied 
 at the time at which the glory of Thy countenance shall awaken.” 
 
PSALM 17 (18). 
 
 45 
 
 American Revisers of Revised Version, “ I shall be satisfied with 
 beholding Thy form.” LXX. render fmunathe-kha (Thy form, 
 image, likeness) “glory,” as synonymous with the visible token of 
 God’s presence in the national sanctuary, with the Talmudic 
 Shekinah (Shechinah), the Divine presence, or indwelling. In 
 contrast with the sordid aspirations of his persecutors, the Poet 
 confidently looks forward to the consolation of appearing before 
 God in the place set apart for His worship, and gives utterance to 
 the blissful anticipation of seeing Him face to face on awaking 
 
 from the sleep of death. 
 
 PSALM 17 (18). 
 
 1. For the Chief-Musician ; 
 to the servant of Y#HW<?H, 
 to David, who spoke to YH“ 
 the words of this song: in 
 the day YH“ delivered him 
 from the hand of all his 
 enemies, and from the hand 
 of Shaul (Saul). 
 
 2. And he said: I-ten- 
 derly-love Thee, Y^HWHT, 
 my strength. 
 
 3. YH“ is my rock, and my 
 fortress, and my deliverer; 
 My God, my rock, I-will- 
 take-refuge in Him: My 
 shield, and the horn of my 
 salvation, my high-tower. 
 
 4. I-will-call-upon YH a , 
 worthy - to - be - praised : So 
 shall-I-be-saved from mine 
 enemies. 
 
 5. The cords of death 
 
 PSALM 17 (18). 
 
 1. For the end, of David 
 the servant of the Lord; 
 who spoke to the Lord the 
 words of this song, in the 
 day in which the Lord 
 delivered him out of the 
 hand of all his enemies, and 
 out of the hand of Saul: 
 And he said : 
 
 2. I-will-love Thee, O 
 Lord, my strength. 
 
 3. The Lord is my firm- 
 stay, my refuge, and my 
 deliverer; My God is my 
 helper : I - will - hope in 
 Him: My protector, and 
 the horn of my salvation, 
 and my defender. 
 
 4. I-will-praise and call- 
 upon the Lord: So shall- 
 I - be - saved from mine 
 enemies. 
 
 5. The pangs of death 
 
46 
 
 PSALM 17 (18). 
 
 have-enclosed me : And the 
 torrents of Bhehyya“al have- 
 affrighted me. (Bheliyya“al, 
 i.e., Belial). 
 
 6. The cords of Sheol 
 were-round-about me : The 
 snares of death rushed upon 
 me. 
 
 7. In my distress I-called- 
 upon Y^HWVH ; And cried- 
 for-aid unto my God; He- 
 heard my voice from His 
 temple : And my cry before 
 Him came into His ears. 
 
 8. Then the earth shook 
 and trembled ; The founda¬ 
 tions also of the mountains 
 quaked and were-shaken: 
 When [wrath] was-kindled 
 for Him (i.e., Because He 
 was wroth). 
 
 9. There went-up a smoke 
 in His wrath, And fire out of 
 His mouth devoured : Coals 
 were-kindled by it 
 
 10. And He bowed the 
 heavens, and came-down: 
 And dark-clouds were under 
 His feet. 
 
 11. And He-rode on a 
 k’rubh (i.e., cherub), and did- 
 fly: Yea, He-flew upon the 
 wings of the wind. 
 
 12. He made darkness 
 His hiding-place, His tent 
 round - about - Him : Dark- 
 
 compassed me: And the 
 floods of iniquity troubled 
 me exceedingly. 
 
 6. The pangs of the 
 nether - world came - round¬ 
 about me: The snares of 
 death rushed in upon me 
 unexpectedly. 
 
 7. In my distress I-called- 
 upon the Lord; And cried 
 unto my God; He-heard 
 my voice out of His [holy] 
 temple : And my cry before 
 Him came into His ears. 
 
 8. Then the earth shook 
 and trembled, The founda¬ 
 tions also of the mountains 
 were-disturbed, and were- 
 shaken : Because He-was- 
 wroth with them. 
 
 9. There 1 went - up a 
 
 smoke in His wrath, And 
 fire blazed - out at His 
 presence: Coals were - 
 
 kindled by it. 
 
 10. And He-bowed the 
 heavens, and came-down: 
 And darkness was under 
 His feet: 
 
 11. And He mounted on 
 cherubim, and flew : He - 
 flew on the wings of the 
 winds. 
 
 12. And He-made dark¬ 
 ness His secret-place, His 
 tent round-about Him: 
 
PSALM 17 (18). 
 
 47 
 
 ness of waters, thick-clouds 
 of the skies. 
 
 13. At the brightness 
 before Him His thick-clouds 
 passed: Hail and coals of 
 fire. 
 
 14. YtfHWVH also thun¬ 
 dered in the heavens, And 
 “El’yon (i.e., the Most High) 
 uttered His voice : Hail and 
 coals of fire. 
 
 15. And He-sent-out His 
 arrows, and scattered them: 
 Yea, lightnings many, and 
 He-put them to flight. 
 
 16. Then the channels of 
 waters appeared, And the 
 foundations of the world 
 were - laid - bare, At Thy 
 rebuke, YH“ : At the blast 
 of the breath of Thy 
 nostrils. 
 
 17. He-sent from on high, 
 He-took me: He-drew me 
 out of great waters. 
 
 18. He-delivered me from 
 my strong enemy: And 
 from them - that - hated-me, 
 when they - were - stronger 
 than I (i.e., too strong for 
 me). 
 
 19. They-came-upon-me- 
 suddenly in the day of mine 
 affliction : But YH“ was my 
 stay: 
 
 20. And He-brought me 
 out into a broad-place : He- 
 
 Dark water in the clouds of 
 the air. 
 
 13. At the brightness 
 before Him the clouds 
 passed-by: Hail and coals 
 of fire. 
 
 14. The Lord also 
 thundered from heaven, 
 And the Most High uttered 
 His voice: Hail and coals 
 of fire. 
 
 15. And He - sent - forth 
 His arrows, and scattered 
 them: He-multiplied light¬ 
 nings, and routed them. 
 
 16. Then the springs of 
 waters appeared, And the 
 foundations of the world 
 were - exposed, at Thy 
 rebuke, O Lord: At the 
 blast of the breath of Thy 
 wrath. 
 
 17. He-sent from on high 
 and took me: He-drew me 
 to Himself out of many 
 waters. 
 
 18. He-rescued me from 
 my mighty enemies: And 
 from them that hated me ; 
 for they were stronger 
 than I. 
 
 19. They seized upon me 
 unawares, in the day of mine 
 affliction : But the Lord was 
 my protector: 
 
 20. And He-brought me 
 out into a wide-place : He 
 
4 8 
 
 PSALM 17 (l8). 
 
 delivered me; because He- 
 was-well-pleased in me {or, 
 delighted in me). 
 
 21. YH“ rewarded me 
 according to my justice: 
 According to the cleanness 
 of my hands did-He-requite 
 me : 
 
 22. For I-have-kept the 
 ways of YH“: And have 
 not wickedly-departed from 
 my God. 
 
 23. For all His judgments 
 are before me: And His 
 statutes I put not away from 
 me. 
 
 24. I was also blameless 
 with Him: And I-kept me 
 from mine iniquity. 
 
 25. Therefore has YH fr 
 requited me according to 
 my justice: According to 
 the cleanness of my hands 
 before His eyes. 
 
 26. With the beneficent 
 Thou - wilt - show-Thyself- 
 beneficent: With a blame¬ 
 less man Thou-wilt-show 
 Thyself-blameless; 
 
 27. With the pure Thou- 
 wilt - show - Thyself - pure : 
 And with the perverse 
 Thou-wilt-act-perversely. 
 
 28. For Thou wilt-save 
 the afflicted people : But 
 haughty looks Thou-wilt- 
 bring-down. 
 
 delivered me, because He- 
 has-pleasure in me. 
 
 21. The Lord rewards me 
 according to my justice: 
 According to the cleanness 
 of my hands will-He-reward 
 me : 
 
 22. For I-have-kept the 
 ways of the Lord: And 
 have not impiously-turned- 
 away from my God. 
 
 23. For all His judgments 
 are before me: Nor have-I- 
 put-away from me His 
 precepts. 
 
 24. And I-shall-be blame¬ 
 less with Him: And will- 
 keep myself from mine 
 iniquity. 
 
 25. Therefore shall the 
 Lord reward me according 
 to my justice : According to 
 the cleanness of my hands 
 in His eyesight. 
 
 26. With the holy Thou- 
 wilt-be holy : With an inno¬ 
 cent man Thou wilt be 
 innocent; 
 
 27. With the excellent- 
 man Thou-wilt-be excel¬ 
 lent : and with the perverse 
 Thou-wilt-deal-perversely. 
 
 28. For *tis Thou that 
 wilt - save the afflicted 
 people: But wilt-humble 
 the eyes of the proud. 
 
PSALM 17 (18). 
 
 49 
 
 29. For Thou wilt-light 
 my lamp : Y^HWHi my 
 God will - enlighten my 
 darkness: 
 
 30. For by Thee could- 
 I-charge a host: And by 
 my God could-I-leap-over a 
 fortress-wall. 
 
 31. God,-perfect is His 
 way: The word of YH“ is 
 fire-tried : A shield is He to 
 all that take-refuge in Him. 
 
 32. For who is ’Eloah 
 (i.e., God) save YH“? And 
 who is a Rock, beside our 
 God? 
 
 33. The God that girds 
 me with strength: And 
 makes my way blameless 
 (perfect). 
 
 34. He - makes my feet 
 like [feet of] hinds: And 
 sets me upon my high- 
 places. 
 
 35. He-teaches my hands 
 to war: So that mine arms 
 can-bend a bow of copper. 
 
 36. Thou hast also given 
 me the shield of Thy salva¬ 
 tion ; And Thy right-hand 
 has - upheld me, and Thy 
 condescension has - made 
 me-great. 
 
 37. Thou-hast-m'ade-room 
 
 29. For , tis Thou that 
 lightest my lamp, O Lord : 
 My God, enlighten my 
 darkness. 
 
 30. For by Thee shall-I- 
 be-rescued from temptation: 
 And by my God could-I- 
 pass-over a wall. 
 
 31. As for my God, His 
 way is undefiled: The 
 oracles of the Lord are-tried 
 by fire : He is a protector of 
 all that hope in Him. 
 
 32. For who is God, save 
 the Lord ? And who is 
 God, except our God? 
 
 33. The God that girds 
 me with strength: And 
 makes my way blameless: 
 
 34. Who makes my feet 
 as hart’s [feet]: And sets me 
 upon high-places : 
 
 35. Who teaches my 
 hands for war: And Thou- 
 hast-made mine arms [as] a 
 brazen bow. 
 
 36. Thou hast also given 
 me Thy saving protection; 
 And Thy right-hand has- 
 upheld me; And Thy 
 chastening has fully re¬ 
 formed me ; [yea, Thy 
 chastening itself shall - in¬ 
 struct me]. 
 
 37. Thou-hast-made-room 
 
 E 
 
50 
 
 PSALM 17 (18). 
 
 for my steps under me: 
 And mine ankles have not 
 slipped. 
 
 38. I - will - pursue mine 
 enemies, and overtake them : 
 And I will not turn-back till 
 they-are-consumed. 
 
 39. I - will - wound them 
 that they shall not be able 
 to rise : They - shall - fall 
 under my feet. 
 
 40. For Thou-hast-girded 
 me with strength for the 
 battle : Thou - hast - cast - 
 down under me those-that 
 rose-up-against me. 
 
 41. Thou hast also made 
 mine enemies turn their 
 backs to me : That I-might- 
 cut-off them-that-hate me. 
 
 42. They - cried - for - aid, 
 but there was none to save : 
 To Y^HW<?H, but He- 
 answered them not. 
 
 43. Then did-I-beat them- 
 small as dust before the 
 wind: As the mud of the 
 streets did -1 - empty (i.e., 
 cast) them out. 
 
 44. Thou - hast - delivered 
 me from the contentions of 
 the people; Thou-hast-set 
 me at the head of nations : 
 A people I-know not shall- 
 serve me. 
 
 45. At the hearing of the 
 ear, they-will-obey me : The 
 
 for my goings under me: 
 And my footsteps did not 
 fail. 
 
 38. I - will - pursue mine 
 enemies, and overtake them : 
 And I will not turn back till 
 they-are-consumed. 
 
 39. I-will-dash them to- 
 pieces, that they be not able 
 to stand : They-shall-fall 
 under my feet. 
 
 40. For Thou-hast-girded 
 me with strength for war : 
 Thou-hast-cast-down under 
 me those - that - rose - up 
 against me. 
 
 41. Thou hast also made 
 mine enemies turn their 
 backs before me : And hast- 
 destroyed them-that-hated 
 me. 
 
 42. They-cried, but there 
 was none to save them: 
 [Even] to the Lord, but He- 
 hearkened not to them. 
 
 43. Then I - beat them 
 small as dust before the 
 wind : I-pounded them as 
 the mire of the streets. 
 
 44. Thou-wilt-deliver me 
 from the gainsayings of the 
 people ; Thou-wilt-make me 
 head of the Gentiles : 
 
 45. A people whom I- 
 knew not served me; As 
 
PSALM i; (18). 
 
 51 
 
 sons of the stranger shall-lie 
 (i.e., yield - feigned - obedi¬ 
 ence) to me. 
 
 46. The strangers are- 
 wearied - out : And shall- 
 tremble out of their close- 
 places. 
 
 4;. Live YH“ ! and 
 blessed be my Rock: And 
 exalted be the God of my 
 salvation: 
 
 48. The God, who exe¬ 
 cutes vengeance for me: 
 And subdues nations under 
 me. 
 
 49. My deliverer from 
 mine enemies: Yea, Thou- 
 liftest me up out of the way 
 of them-that-rise-up against 
 me: Thou-didst-rescue me 
 from the violent man. 
 
 50. Therefore I-will-give- 
 thanks to Thee,YH“, among 
 the nations: And to Thy 
 name will-I-sing-praise. 1 
 
 51. Great - deliverances 
 gives He to His king, And 
 shows loving kindness to 
 His anointed, To David and 
 to his seed, for evermore. 
 
 soon as they heard [the 
 report of my victories], they- 
 submitted to me ; 
 
 46. Strange sons (i.e., 
 strangers) paid me feigned 
 homage {lit. “ lied ”). 
 Strange sons are-enfeebled- 
 by-old-age : And fell-away 
 from their paths through 
 lameness. 
 
 47. The Lord lives ; and 
 blessed be my God: And 
 exalted be the God of my 
 salvation: 
 
 48. Thou, O God, avengest 
 me, and subduest peoples 
 under me: My deliverer 
 from mine [angry] enemies : 
 
 49. Thou-wilt-lift me up 
 out of the reach of those- 
 that - rise - up against me : 
 Thou-wilt-rescue me from 
 the unjust man. 
 
 50. Therefore I-will-give- 
 thanks to Thee, O Lord, 
 among the nations: And 
 will-sing to Thy Name. 1 
 
 51. He-magnifies the de¬ 
 liverances of His king, and 
 deals mercifully with David, 
 His anointed, and with his 
 seed for evermore. 
 
 A thanksgiving ode composed, most probably, at the close of 
 the chequered career of the Prophet-King, though we cannot 
 assert that it was the latest of his Psalms. The writer of 2 Kings 
 
 1 Romans xv. 9. 
 
52 
 
 PSALM I/ (18). 
 
 (Sam.), xxii. gives it with a few important differences, which may 
 be, either the blunders of the scribe, who copied it from the 
 archives of David’s reign, or, possibly, may be a second edition, 
 so to speak, of this Psalm penned by the Poet-King himself. It 
 is an autobiography of David, opening with an outburst of loving 
 gratitude (vv. 2—4), motived by the Divine interventions in the 
 perils that threatened him (5—20); the reasons hereof are the 
 character of God and of His providential dealings (21—31); 
 the victories and success ascribed by David to the Divine 
 predilection (32—46); a renewed acknowledgment that his 
 prosperity is wholly due to the Divine favour (47—51). 
 
 v. 2. “ I love,” the word in text ( racham ) denotes the most 
 tender affection, v. 3. “Rock,” “fortress,” here, as throughout 
 their version, LXX. eschew metaphor, and give instead that which 
 is meant thereby, apparently, lest the heathen, into whose hands 
 their version might fall, should charge them with materializing 
 the idea of God. “ I will-take-refuge ” = “ I take refuge.” “ Horn 
 of salvation,” as the horn is the weapon, both de- and offensive 
 of horned animals, the seat of their strength, in the symbolism 
 of the Divine Scripture, it designates strength, boldness, pride; 
 “horn,” /.<?., the agent of my deliverance by prostrating my foes, 
 v. 4. “ Praised” = “ worthy of praise” on account of past mercies 
 which inspire the trust expressed in hemistich b. “ So shall I be 
 saved,” &c. LXX. read the active instead of the Pual, or passive 
 participle, “ praising,” instead of “ laudabilem ” (laudable, praise¬ 
 worthy), as in Vulgate 2 Kings (Sam.) xxii. 4. vv. 5, 6. “Cords of 
 death,” “of Sheol;” “ Sheol,” not (here at least), Gehenna, “the 
 place of torment,” but the grave, or the nether world. “Torrents 
 (floods) of Bheliyy“al,” Targum, and the companies of the 
 perverse; lit., “ streams of ungodliness.” 
 
 “ Belial,” as it is usually transliterated, means either: 
 “without yoke,” or “without profit,” “a ne’er do well,” “a 
 worthless person ; ” in all cases moral not physical evil is meant. 
 The perils wherewith the poet is threatened have their origin in 
 the maligna?it plots of his wicked enemies. “ Belial,” “ Beliar ” 
 (2 Cor. vi. 15), is a name of Satan, thus rendered in the passage 
 (2 Cor. vi. 15) in P’shittah Syriac. 1 “The snares of death 
 1 “Or what concord has Messiah with Satan?” 
 
PSALM \J ( 18 ). 
 
 53 
 
 anticipated me,” i.e., (according to Gesenius), “ rushed upon me 
 suddenly, unexpectedly.” Targum, “ Armed men anticipated me 
 with arms of slaughter.” 
 
 v. 7. “In my distress,” lit. “in distress to me.” “Temple,” 
 His palace, His heavenly abode, heykkal , “ temple,” “ palace.” 
 “ And my cry-for-help I uttered in His presence,” so Qimchi. 
 vv. 8—20. The Poet describes his deliverance as if prefigured by 
 that of Israel at the Red Sea, and as if accompanied by the 
 phenomena that attended the Sinaitic Theophany. v. 8. “When 
 wrath was kindled to Him,” “ When (because) He was angry.” 
 v. 9. “ Smoke in His nose,” so literally, or, as in Anglican 
 version, “Out of His nostrils.” “Nose, Nostrils,” i.e., anger, 
 which is shown by hard breathing. v. n. “ Cherub,” probably 
 a collective Singular for “ Cherubim,” the Old Testament type of 
 created life in its highest power, and utmost perfection. “ And 
 flew-swiftly on the wings,” &c. v. 12. Hides in darkness that 
 none may approach Him ; “ hiding ” the place, and also the 
 action of hiding. An obvious reference here to Exod. xv., where 
 a cloud hides Israel from their foes during the night. v. 13. 
 Variously paraphrased by Qimchi and Aben Ezra. It probably 
 means, “ at the brightness of His angry countenance the clouds 
 rifted asunder, fled, so to speak, in terror, passed [away in] and 
 discharged hailstones, thunderbolts ; ” a reference to, or remini¬ 
 scence of the seventh Egyptian plague (Exod. ix. 23, 24). v. 14. 
 “ Voice,” lit., “ He gave His voice,” i.e., thundered, cf. Ps. xxviii. 
 (29), “The voice of the Lord.” v. 16. “Channels of waters,” 
 “ Water courses,” “ the bed of the sea appeared ” (Exod. xv. 8) ; 
 (2 Kings (Sam.) xxii. 16). “ Laid bare” “exposed,” cf. Hab. iii. 8. 
 
 “Blast,” cf. Exod. xiv. 21, “A strong east wind” divided the 
 Red Sea. v. 17. “He sent,” better, “He stretched-out [His 
 hand] from on high ; ” allusion to the passage of the Red Sea 
 continued in vv. 18—20. v. 24. “ Mine iniquity,” which I was 
 prone to, which had been mine, but that I withstood temptation. 
 This may refer to his sparing Saul’s life, 1 Kings (Sam.) xxiv., 
 xxvi. So, too, v. 34.—“ My high places,” mine, because I was 
 put in safety upon them. v. 26. Chesedh means piety towards 
 God, kindness to our fellows. In this and v. 27 we find a maxim 
 that is often misunderstood : the rule of God’s dealings with us. 
 
54 
 
 PSALM 17 (18). 
 
 As we treat Him and our fellows, so deals He with us. To apply 
 this, as some ascetics have done, as a warning against bad 
 company, deserves St. Jerom’s severe censure of those who deem 
 it a proof of ingenuity, when they wrest Scripture texts at their 
 own whim and fancy {Ep. ad Paulinum , 52, al. 103, No. 7). Cf. 
 1 Kings (Sam.) ii. 30. “Act perversely,” for the wicked deem 
 God’s punishments unjust; He “ acts perversely ” from their 
 point of view. v. 28. “ Afflicted people/’ all that are unjustly 
 oppressed, v. 29. “ Lamp,” the extinguished lamp is the symbol 
 of the misfortune, the undoing that befall the wicked (Job xviii. 
 5; xxi. 17. Proverbs xxiv. 20); its lighting, that of Divine 
 favour, of prosperity (4 (2) Kings viii. 19). v. 30. Cf. Song of 
 Moses, Deut. xxxii. 30; vv. 31, 32, are evidently based on the 
 same, Ibid, xxxii. 4, 31. v. 32. “God,” in text ’ Eldah . 
 Singular form, unknown, save in Deut. xxxii. 15, 17 ; occurs 
 frequently in Job and in the Hebrew part of Daniel, once in 
 Pss. xlix., cxiii., cxxxviii., Prov., 2 Paralip. (Chron.), 2 Esdras; 
 twice in Habacuc. v. 33. “ Girds with strength,” not bodily 
 merely, but, as hemistich b shows (“ blameless,” “ perfect ”), with 
 moral also. v. 34. “ High-places,” hence out of the enemy’s 
 reach, v. 35. “Copper,” or “bronze,” as brass was, as far as can 
 be ascertained, unknown to the Hebrews. Hyperbolical, no 
 inference can be drawn as to the material of bows. v. 36. 
 “ Condescension ”—to inferiors ; before the will of God, “ meek 
 resignation.” [“ Yea, Thy chastening,” &c., has crept into LXX. 
 from Theodotion’s version, it is wanting in the text. According 
 to LXX., the Poet means “The passing afflictions I suffer at the 
 hand of mine enemies purify, train me, so as to become worthy 
 of a great victory.” v. 37. Thou hast given me plenty of room 
 to move about, and a firm foothold. v. 40. “ Cast down,” 
 “prostrated.” v. 41. Literally, “And mine enemies Thou hast 
 given to me neck,” or, “ Thou hast made mine enemies back,” 
 i.e. put them to flight, v. 44. “ Contentions,” at the time of his 
 accession to the throne, and when Absalom strove to dethrone 
 him. “Nations,” the neighbouring heathen people, many of 
 whom were brought under subjection by David, v. 45. “At the 
 hearing of,” &c. — “ As soon as they hear of me; ” the report 
 of my victories will of itself induce them to surrender, to yield 
 
PSALM 18 (ig). 
 
 55 
 
 submission enforced by fear, hence, not real, hence ///., “They 
 shall lie to me.” v. 46. “ Wearied ” “ Worn out,” their national 
 strength is paralyzed, their plans of resistance to David (“ paths ”) 
 must be abandoned, they must yield with shame (“limp out of”). 
 Masora—“ They-shall-tremble out of their close places,” as 
 explained by Gesenius, “ They shall go out trembling from their 
 fortresses, and give them up to me ; ” cf. Mich. vii. 17 ; Osee 
 xi. 11. “Violent man ” = Saul probably. v. 51. He magnifies 
 the salvations,” &c., in text, “ Magnifying,” &c., in apposition to 
 “ Thy Name ” of v. 50, “to Thee that magnifiest,” &c. Who 
 affordest great safety, glorious victories. 
 
 PSALM 18 (19). 
 
 1. For the Chief-Musi¬ 
 cian ; a Psalm, to David. 
 
 2. The heavens are-telling 
 the glory of ’El (i.e., God) : 
 And the firmament declares 
 the work of His hands. 
 
 3. Day to day utters 
 speech : And night to night 
 discovers knowledge. 
 
 4. It is not a declaration, 
 neither are they words: 
 Whose voice cannot be 
 heard. 
 
 5. Into all the earth is- 
 gone-forth their strain ; And 
 their words to the end of 
 the world : In them has-He- 
 set a tent for the sun, 
 
 6. And he is like a bride¬ 
 groom coming - forth from 
 his nuptial - chamber : He 
 
 PSALM 18 (19). 
 
 1. For the end; a Psalm 
 of David. 
 
 2. The heavens are-telling 
 the glory of God: And the 
 firmament proclaims the 
 work of His hands. 
 
 3. Day to day utters 
 speech : And night to night 
 proclaims (shows) know¬ 
 ledge. 
 
 4. They are not speeches 
 nor words: Whose voices 
 are not heard. 
 
 5. Into all the earth their 
 voice is gone forth, And 
 their words to the ends of 
 the world. (Rom. x. 18.) 
 
 6. In the sun has-He-set 
 His tabernacle: And he, 
 like a bridegroom coming- 
 
56 
 
 PSALM 18 (19). 
 
 rejoices as a strong-man to 
 run [his] course. 
 
 7. From the end of the 
 heavens is his going-forth 
 (i.e. rising), And his circuit 
 unto the ends thereof : And 
 nought is-hid from his heat 
 
 8. The law of YaUWeB. 
 is without-blemish, refresh¬ 
 ing the soul: The testimony 
 of YH“ is trustworthy, 
 making-wise the simple; 
 
 9. The precepts of YH“ 
 are right, rejoicing the 
 heart: The commandment 
 of YH“ is bright, enlighten¬ 
 ing the eyes; 
 
 10. The fear (i.e. worship) 
 of YH U is clean, enduring 
 for ever, The judgments of 
 YH“ are truth: Just alto¬ 
 gether (i.e. strictly just). 
 
 11. More desirable are 
 
 they than gold, yea, than 
 much fine - gold : And 
 
 sweeter than honey, and the 
 dropping of honeycombs. 
 
 12. Moreover, Thy servant 
 is-admonished by them : In 
 keeping them there is great 
 reward. 
 
 13. [His] errors, who can 
 discern? From hidden-sms 
 clear-Thou me. 
 
 14. From presumptuous 
 [sins] also restrain Thy 
 
 out of his nuptial-chamber: 
 Rejoices as a giant to run 
 [his] course. 
 
 7. His going-forth is from 
 the furthermost heaven, And 
 his course into the [other ] 
 extremity thereof: And no 
 one is-hid from his heat. 
 
 8. The law of the Lord is 
 spotless, converting souls: 
 The testimony of the Lord 
 is trustworthy, it makes 
 babes wise; 
 
 9. The precepts of the 
 Lord are right, rejoicing the 
 heart: The commandment 
 of the Lord is bright, en¬ 
 lightening the eyes. 
 
 10. The fear of the Lord 
 is holy, enduring for ever, 
 The judgments of the Lord 
 are true, justified altogether. 
 
 11. More to be desired 
 are they than gold and much 
 precious stone : Sweeter 
 also than honey and the 
 honeycomb. 
 
 12. For Thy servant care¬ 
 fully - observes them: In 
 keeping them there is great 
 reward. 
 
 13. [His] transgressions 
 who can discern? From 
 my hidden - faults purge - 
 Thou me. 
 
 14. From strangers pre¬ 
 serve Thy servant; If they 
 
PSALM 18 (19). 
 
 57 
 
 servant; Let them not have 
 dominion over me; then 
 shall-I-be-blameless: And I 
 shall - be - clear from much 
 transgression. 
 
 15. May the words of my 
 mouth be acceptable, and 
 the meditation of my heart 
 before Thee: YaHWLH, 
 my Rock, and my Re¬ 
 deemer ! 
 
 have no dominion over me, 
 then shall-I-be blameless *. 
 And I-shall-be-clear from 
 grievous sin. 
 
 15. So shall the sayings 
 of my mouth, and the medi¬ 
 tation of niy heart before 
 Thee be ever pleasing: O 
 Lord, my helper, my Re¬ 
 deemer ! 
 
 This Psalm hymns the two-fold manifestation of God, in the 
 starry firmament, and in the perfection of His law (both as graven 
 in the conscience, and as revealed in the Pentateuch). The 
 sudden transition from the former to the latter has suggested (to 
 Ewald among others) the inference that this Psalm is made up 
 of two fragments. The former, an unfinished poem of the time 
 of David; the latter is ascribed to some unknown poet of the 
 latter years of the Davidic dynasty, not earlier than the reign of 
 Josias. But this very abruptness of the transition is a bold stroke 
 of genius, of self-conscious power. The sun in the firmament 
 is to the poet an image of God’s all-quickening influence, but 
 still more glorious is His self-revelation by the spiritual sun, the 
 Law to wit, He has given to the chosen race— Torath YaHWeH. 
 v. 2. Cf. Rom. i. 20; Plato (Legg. x. 1). “Firmament,” the 
 expanse; in Hebrew, that which is stretched-out above the earth, 
 v. 3. “Utters,” the primary meaning is “ gushes forth” “bubbles 
 forth,” as a fountain. As the w r aters of a stream flow on uninter- 
 mittingly, the alternations of light and darkness proclaim 
 unceasingly the glory, i.e., the knowledge and praise of God. 
 The verb expresses the uninterrupted succession of day and 
 night, which witness to the Creator, v. 4. By Aben-Ezra and 
 Qimchi this is taken to mean that though silent, speechless they 
 be, they are genuine witnesses, v. 5, however, shows that their 
 language is audible ( = intelligible) everywhere. “Hearing,” in 
 Scripture language, implies understanding, cf. French entendre. 
 v. 5. “Strain,” or “tone,” qCiv, the w r ord in the text, means “a 
 
58 
 
 PSALM 18 (19). 
 
 cord/ 5 “a plumb-line,” “ a rule.” LXX. give “sound” ( fhthongos ), 
 Symmachus (“sound f eechos), Aquila kanon , a “rule,” “measuring 
 line.” qdv , means also “a harpstring,” hence “a sound.” “In 
 them,” viz., “ the heavens; ” the rendering of LXX. implies by 
 “ tent ” that God’s indwelling in creation is not essential to Him, 
 as created existence is merely contingent, and hence, aptly figured 
 by a tent. v. 8. God revealing Himself in Nature is called 'El; 
 as the Lawgiver, the Deity of Revelation, He is mentioned by His 
 Covenant-Name, cf. Exod. vi. 3. “ Law . . . without blemish,” 
 
 perfectly adapted to man’s welfare and destiny. “ Refreshing the 
 spirit,” cf. Ps. xxii. (23) 3. This implies relief from sorrow, solace 
 in grief (cf. “rejoicing the heart” of v. 9), rather than conversion 
 from sin. “Law,” “testimony,” “precepts” (or “statutes”), 
 “commandments,” “fear,” “judgments” are the several aspects of 
 the Divine Law. “Testimony,” probably “the Ten Words,” the 
 Decalogue written “on the tablets of the testimony , Exod. xxxii. 15. 
 “Trustworthy,” firm, “constant,” a sure guide to those that 
 were easily led astray, but for it, “ Making wise the simple,” cf. 
 2. Tim. iii. 15. Qimchi understands by testimony “ all that witnesses 
 to the Covenant between God and His people, not only the 
 Decalogue, but the several ritual injunctions, v. 9. “ Precepts,” 
 “ statutes,” inclusive perhaps of religious ordinances, in the 
 performance whereof the hearts of the pious rejoice. “ Bright,” 
 “clear,” in text bcirah , which occurs Cant. vi. 10; cf. Ps. cxviii. 
 (119) 105; Prov. vi. 23. v. 10. “Fear,” as contrasted with the 
 lewd and sanguinary rites of heathenism, the “fear,” i.e., worship 
 of the Lord is “ clean,” its end being the perfection of moral 
 purity; as expressing the essential dependence of the creature, “it 
 endures for ever.” “ Judgments,” not only punitive sentences, but 
 the Divine precepts addressed to us as free agents, responsible for 
 our determinations, hence are they “ strictly just.” 
 
 v. 12. “ Moreover ” (gam in text) emphasizes “ is admonished ; ” 
 fhylassei ( = “ keeps”) may be accepted as a paraphrastic 
 rendering, “is admonished,” i.e., “is careful as regards them,” i.e ., 
 “ carefully keeps them.” “ Reward,” strictly, “ result,” hence 
 “wages,” “recompense,” cf. Prov. xxii. 4. v. 13. “Errors” = 
 Who may tell how often he has offended unawares ? “ Hidden 
 
 [sins],” or “ Hold me innocent of sins I know not off with which 
 
PSALM 19 (20). 
 
 59 
 
 my conscience fails to reproach me. v. 14. “Presumptuous 
 [sins.]” LXX. evidently read zenm , ( = strangers), instead 
 zedim (= the proud, they who do evil designedly), and may 
 be rendered as meaning idolaters, or Israelites estranged from 
 God; “ Let me not (= preserve me from) come under the 
 powerful {‘‘have dominion ,’ ‘ dominati,’) corrupting influence ‘of 
 strangers’ (idolaters), who may lead me to commit grievous 
 sin.” “Restrain,” “preserve,” in Vulgate, “parce” ( = spare, 
 “ pardon ”), but it occurs in Lucilius and Ennius in the sense 
 of “serva” (= preserve, save), soson. St. Augustine and some 
 ancient Psalters read dominata , which has given rise to the 
 interpretation of alienis as referring to “ the sins of others ,” “ of 
 strangers.” “ Let them not have dominion,” &c. “ If they have 
 not dominion,” &c., are permissible renderings. “ Much trans¬ 
 gression,” [into which otherwise I might have fallen]: LXX. 
 render “much” in the Positive; St. Jerom., as in Vulgate, 
 “maximo,” “very great,” grievous. 
 
 PSALM 19 (20). 
 
 1. For the Chief Musi¬ 
 cian ; a Psalm, to David. 
 
 2. Y^HWMI answer thee 
 in the day of trouble : The 
 Name of the God of 
 Ya“aqobh (i.e., Jacob) set- 
 thee-on-high: 
 
 3. Send thee help from 
 the sanctuary: And from 
 Sion sustain thee ; 
 
 4. Remember all thy 
 offerings: And pronounce 
 thy burnt - offering fat. 
 Selah. 
 
 5. Grant to thee accord¬ 
 ing to thy heart: And fulfil 
 all thy purpose (counsel)! 
 
 PSALM 19 (20). 
 
 1. For the end, a Psalm 
 of David. 
 
 2. The Lord hear thee in 
 the day of trouble: The 
 Name of the God of Jacob 
 protect thee. 
 
 3. Send thee help from 
 the sanctuary: And from 
 Sion protect thee ; 
 
 4. Remember thine every 
 meat - offering : And may 
 thy whole-burnt-offering be 
 fat. 
 
 5. Grant thee according 
 to thy heart: And fulfil all 
 thy counsel. 
 
6o 
 
 PSALM 19 (20). 
 
 6. We-will-shout-for - joy 
 because of thy deliverance, 
 And in the Name of our 
 God we - will - raise - the - 
 standard : YH“ fulfil all thy 
 petitions. 
 
 7. Now know-I that YH“ 
 saves His anointed; He- 
 will-answer him from the 
 heavens of His holiness: 
 With the saving might of 
 His right hand. 
 
 8. Some [make mention] 
 of chariots, some of horses : 
 But we will-make-mention 
 of the Name of YH“ our 
 God. 
 
 9. They shall-stumble and 
 fall: But we shall-rise-up, 
 and stand-firm. 
 
 10. YH“, save the king! 
 May-He-answer us in [the] 
 day we-call ! 
 
 6. We will rejoice at thy 
 victory, And in the Name of 
 our God shall-we-be-magni- 
 fied : The Lord fulfil all thy 
 petitions. 
 
 7. Now know-I that the 
 Lord saves His anointed; 
 He-will-hear him from His 
 holy heaven: By mighty- 
 deeds is the deliverance of 
 His right-hand. 
 
 8. These [glory ?] in 
 chariots, those in horses; 
 But we will-call-upon the 
 Name of the Lord our God. 
 
 9. They are - entangled 
 and fallen : But we are- 
 risen and set-upright. 
 
 10. Lord, save the king: 
 And hear us in the day 
 when we-call-upon Thee. 
 
 This Psalm is obviously a public prayer for a warrior going 
 forth to battle; that this warrior was the king may be gathered 
 from v. 10, and from the next Psalm. Qimchi and Aben Ezra 
 surmise that David was not the author, but the subject of this 
 Psalm. The Syriac title heads it thus, “To David, when he 
 prayed to be delivered from the Ammonite war.” This is as 
 suitable as any other occasion in David’s life; cf. v. 8; 2 Kings 
 
 (Sam.) x. 18; 1 Chron. xix. 18, where mention is made of the 
 
 slaughter of the Syrian cavalry and charioteers. 
 
 v. 2. “ Trouble,” = “peril.” “Name,” /.<?., God Himself, so 
 far forth as made manifest to us. “ Set thee on high.” LXX. 
 “help” “protect,” by putting one out of the reach of danger, 
 hence in Ps. xc. (91) 14, “I will protect him (= protegam 
 
 eum), in text, “ I will set him on a high place,” out of the 
 
PSALM 19 ( 20 ). 
 
 6l 
 
 reach of his foes. v. 3. The Tabernacle was then on Sion. 
 “Sustain,” support, prop thee up. St. Jerom, roboret (= strengthen), 
 v. 4. “Meat ( = food) offerings,” in text minchoth, unbloody 
 offerings of meal, oil, wine, &c., whether constituting a sacri¬ 
 fice apart, or, an adjunct to the burnt-offering, the holocaust, 
 “Fat,” R. Qimchi, “May it turn into ashes,” by sending 
 down fire on the victim. The fire from above, 1 Paral. 
 (Chron.) xxi. 26; or the complete consumption of the victim by 
 the altar fire, Ecclus. xlv. 17. Rashi, “May He accept them, 
 like holocausts of fat sheep,” as the beasts, to be acceptable, 
 were required to be in prime condition. Either rendering marks 
 favourable acceptance; cf. Malachi i. 8. v. 6. “ Raise (wave) 
 banners,” erect a trophy, wave banners in token of victory. 
 LXX., followed by Syriac, read rtghadel for the nid^gol (from 
 deghel = banner) of the present text. “ Be magnified,” either 
 passively, “we shall be praised for our victory,” or, “we will 
 glory in our victory,” “we will triumph.” St. Jerom, “ Ducemus 
 choros ” ( = we will dance): Syr. “we will prevail.” v. 7. St. Jerom 
 and Ab. Ezra punctuate somewhat differently. “ He will hear 
 him by the power of the deliverance (saving might) of His right 
 hand.” v. 8. The Sixtine edition of LXX. reads (as rendering 
 for “make mention of”), “we shall be magnified” =we will 
 glory, “make our boast of.” Vulg., “We will call upon.” The 
 “ mention ” is a laudatory mention, and implies indirectly self- 
 congratulation, taking credit to oneself for the happy issue. 
 “These [boast] of the chariot, these of horses, but our boast is in 
 the Name,” &c. “Trust” is due to a suggestion of Rashi. 
 War-horses, cavalry, and hence, war-chariots were forbidden by 
 Deut. xvii. 16. Solomon first introduced them. (3 (1) Kings, 
 x. 26, foil.) 
 
 v. 9. “Stumble” (more lit.), “bowed—brought down.” LXX. 
 “They are entangled;” obligati of Vulg. is possibly a scribe’s 
 blunder for obliquati (= “ turned aside,” “ bent, twisted awry ; ” 
 cf. “bowed down”). The verbs in text are mostly in the Perfect 
 tense, “ the Preterite of Confidence; ” the victory was yet to be 
 won, as is shown by v. 10, hence are they correctly rendered in 
 the Future, v. 10. In the present punctuation we must read, 
 “YH,” save-Thou : “Let the king answer us, when we call;” 
 
62 
 
 PSALM 20 (2l). 
 
 but, “ King ” never occurs absolutely as a Divine title; the 
 warrior for whom the prayer is made is a king, the king of Israel, 
 the Lord’s anointed, M’shicho = “ His Mdsliiach = Messiah ” = 
 Christ = “ anointed.” (v. 7.) 
 
 PSALM 20 (21). 
 
 1. For the - Chief - Musi¬ 
 cian ; a Psalm, to David. 
 
 2. Y^HW^H! on account 
 of Thy strength the king is- 
 glad: And on account of 
 Thy salvation how greatly 
 does-he-rejoice! 
 
 3. Thou-hast-given him 
 the desire of his heart: 
 And hast not withheld the 
 longing of his lips. Selah. 
 
 4. For Thou-meetest him 
 with blessings of good¬ 
 ness : Thou-settest on his 
 head a crown of fine-gold. 
 
 5. He-asked life of Thee, 
 Thou - gavest [it] him : 
 Length of days for ever¬ 
 more. 
 
 6. Great is his glory in 
 Thy salvation: Splendour 
 and majesty dost-Thou-lay 
 upon him. 
 
 7. For Thou-settest him 
 to be blessings for ever: 
 Thou - gladdenest him with 
 joy in Thy presence. 
 
 8. For the king trusts in 
 YtfHWVFl: And through 
 
 PSALM 20 (21). 
 
 1. For the end, a Psalm 
 of David. 
 
 2. Lord, on account of 
 Thy strength, the king is- 
 glad: And on account of 
 Thy salvation greatly does- 
 he-rejoice ! 
 
 3. Thou - hast - given him 
 his heart’s desire: And hast 
 not disappointed him of the 
 request of his lips. 
 
 4. For Thou - hast - met 
 him with blessings of kind¬ 
 ness : Thou-hast-set on his 
 head a crown of precious 
 stone. 
 
 5. He-asked life of Thee, 
 and Thou-gavest him length 
 of days for ever and ever. 
 
 6. Great is his glory in 
 Thy salvation: Glory and 
 majesty dost-Thou-lay upon 
 him. 
 
 7. For Thou-makest him 
 most blessed for ever: 
 Thou-gladdenest him with 
 joy with Thy countenance. 
 
 8. For the king trusts in 
 the Lord : And through the 
 
 • o 
 
PSALM 20 (2l). 
 
 63 
 
 the loving - kindness of 
 “Elyon (i.e., the Most High) 
 he shall not be moved. 
 
 9. Thy hand shall-reach 
 all Thine enemies : Thy 
 right-hand shall reach them- 
 that-hate Thee. 
 
 10. Thou - shalt - make 
 them as a fiery oven in the 
 time of Thy countenance: 
 YH“ shall-consume them in 
 His wrath, fire shall-devour 
 them. 
 
 11. Their offspring shalt- 
 Thou - destroy from the 
 earth : And their seed from 
 among the sons of man. 
 
 12. For they-have-spread- 
 out against Thee evil: 
 They-have-devised a plot 
 they could not [carry out]. 
 
 13. Therefore shalt-Thou- 
 cause - them - to - turn the 
 shoulder (i.e., back) : Thou- 
 aimest [Thine arrows] on 
 Thy strings against their 
 faces. 
 
 14. Be - Thou - exalted, 
 YH“, in Thy strength: 
 We-will-sing and hymn Thy 
 power. 
 
 An Epinikion, or 
 deliverance prayed for in Ps. xix. 
 with vv. 2, 3 of this Ps. 
 triumph of the Christ, “ the king 
 Targum as “ the king, the Messiah. 
 
 mercy of the Most High he 
 shall not be moved. 
 
 9. May Thy hand be felt 
 by all Thine enemies. May 
 Thy right hand reach all 
 that hate Thee. 
 
 10. Thou shalt-make them 
 as a fiery oven, at the time 
 of Thy presence : The Lord 
 shall-bewilder them in His 
 wrath, fire shall - devour 
 them. 
 
 11. Their offspring shalt- 
 Thou - destroy from the 
 earth: And their seed from 
 among the children of men. 
 
 12. For they - have - in- 
 tended evils against Thee : 
 They - have - imagined a 
 device which they can by 
 no means perform. 
 
 13. For Thou-shalt-make 
 them [turn their] back: 
 With Thy remnants Thou- 
 wilt-prepare their face. 
 
 14. Be-Thou-exalted, O 
 Lord, in Thy strength : We- 
 will - sing and hymn Thy 
 powerful-deeds ( or , mighty 
 acts). 
 
 song of victory in thanksgiving for the 
 (20), compare v. 5 of Ps. xix. 
 As for the reference of this poem to the 
 of vv. 2, 8 appears in the 
 Qimchi owns that it may 
 
64 
 
 PSALM 21 (22). 
 
 have been written by David, “in the Spirit” with reference to his 
 Son. Rashi says that such reference is in accordance with the 
 Rabbinical interpretation, but rejects it for polemical motives (“ to 
 answer the heretics who have erred in that matter ”), and applies 
 it to David. But David’s history, both in its trials and its glories, 
 typifies the earthly record of his Great Descendant, in Whom the 
 Davidic promises (2 Kings (Sam.) vii.; 1 Chron. xvii.) found 
 their literal fulfilment, cf. v. 5 of the present Psalm, “ life,” 
 “ length of days.” 
 
 v. 3. “ Longing ” in text, ’ cCresheth , which occurs nowhere else 
 in the Scriptures. LXX., de'eesis (-supplication); Vulg., voluntas 
 ( = desire); Syr., “preparation;” Targum, “exposition,” “de¬ 
 tailed statement.” The meaning is determined by the context, 
 and by the parallelism—“ desire ” in hemistich a. This verse 
 recalls v. 5 of the foregoing Psalm, v. 4. “A crown,” cf. 
 2 Kings (Sam.) xii. 30 ; 1 Chron. xx. 2. After the capture of 
 Rabbah, David took and put on the golden crown of “their 
 king ” (mal’Mm), and in 1 Chron. xx. 2, “ Mal’kam ” may 
 
 be an idol (cf. Sophon (Zeph.) i. 5), but, as pointed in the 
 text, it means “their king.” v. 5. This can apply literally to the 
 “ Son of David ” only. v. 6. Thou hast given him a glorious 
 victory, v. 7. Thou grantest him such success in his under¬ 
 takings, that he will be ever after deemed a type of every 
 blessing. Text, lit. “There settest him blessings for ever;” 
 cf. Gen. xlviii. 20; for the contrary, Jerem. xxiv. 9. vv. 8—14. 
 Addressed to Him who had appointed David His anointed 
 Vicegerent, Ps. ii. v. 10. “Countenance” — inflamed with 
 wrath; in v. 7. “Thy countenance gladdens him.” v. 12. 
 “ Spread out,” as a snare, a net, an ambush. Targum, “ They 
 have planned against Thee evil devices, but they were of none 
 avail against Thee.” St. Jerom, for “evil” has “scelus” 
 (= a crime). 
 
 v. 13. Lit. “Thou shalt set them ( = make them) shoulder,” 
 turned so as to show their backs, cf. Ps. xvii (18) 41. Hemistich 
 b. the rendering of LXX. fails to make any but a merely conjec¬ 
 tural sense (en tois periloipois sou = in (with, on) Thy remnants, 
 &c. [?]!). They omitted the preposition before “ their face” (“their 
 face,” instead of “ against their face ”), and were led to render 
 
PSALM 21 (22). 
 
 65 
 
 “ strings ” “ remnants,” a rendering justified by one of the 
 meanings of the verb whence the word is derived, were it not 
 that the word in the text invariably means “ cord,” “ string.” 
 St. Jerome, “Funes tuos firmabis contra facies eorum ” ( = Thou 
 shalt make fast Thy strings against their faces) ; Aquila, en tois 
 kdlois sou edrdseis epi prosopon avton (= On Thy cords shalt 
 Thou fix [Thine arrows] against their face), akin to St. Jerome’s 
 rendering, v. 14. An epiphonema by the whole choir. 
 
 PSALM 21 (22). 
 
 1. To the Chief-Musician 
 upon “ The hind of the 
 dawn; ” a Psalm, to David. 
 
 2. ’Eli, ’Eli (i.e., my God), 
 why hast - Thou - forsaken 
 me? Far from my deliver¬ 
 ance (i.e., from availing me) 
 are the words of my groan¬ 
 ing. 
 
 3. My God, I-cry in the 
 daytime, but Thou-answer- 
 est not: And at night, and 
 am not silent (cease not), or , 
 find no rest (?) : 
 
 4. Yet THOU, O Holy- 
 One -. Art-throned on the 
 praises of Israel. 
 
 5. Our fathers trusted in 
 Thee : They - trusted, and 
 Thou-didst-deliver them: 
 
 6. They - cried to Thee, 
 and were - rescued : They- 
 trusted in Thee, and were 
 not put to shame. 
 
 7. But I am a worm, and 
 a nobody: A reproach of 
 
 F 
 
 PSALM 21 (22). 
 
 1. For the end, concerning 
 the morning aid, a Psalm of 
 David. 
 
 2. My God, my God [look 
 to me], why hast-Thou-for- 
 saken me? Far from my 
 deliverance are the words of 
 my transgressions. 
 
 3. My God, I-cry in the 
 daytime, but Thou wilt not 
 hear: And at night, and [it 
 shall not be accounted] for 
 folly to me. 
 
 4. But Thou, the praise 
 of Israel, dwellest in the 
 sanctuary. 
 
 5. Our fathers trusted in 
 Thee: They-trusted, and 
 Thou-didst-deliver them. 
 
 6. They - cried to Thee, 
 and were - saved : T hey- 
 hoped in Thee, and were not 
 ashamed. 
 
 7. But I am a worm, and 
 not a man: The reproach 
 
66 
 
 PSALM 21 (22). 
 
 mankind, and a scorn of the 
 people. 
 
 8. All that-see me jeer at 
 me : They - open the lip, 1 
 they-wag the head, 
 
 9. [Saying,] Commit [it] 
 to YaUWeU; He-will-de- 
 liver him: Let-Him-rescue 
 him, since He - delights in 
 him. 
 
 10. But THOU art my 
 taker-out of the womb: 
 Making-me-to-hope on the 
 breasts of my mother. 
 
 11. Upon Thee was-I-cast 
 from the womb : THOU art 
 my God from my mother’s 
 belly. 2 
 
 12. Be not far from me; 
 for trouble is near: For 
 there is no helper (or, none 
 to help). 
 
 13. Many bulls have-com¬ 
 passed me: Strong-bulls of 
 Bashan have-surrounded me. 
 
 14. They-gape upon me 
 with their mouth: [As] a 
 ravening and roaring lion. 
 
 15. I-am-poured-out like 
 waters, And all my bones 
 are-out-of-joint; My heart is 
 like wax : It-is-melted in the 
 midst of my bowels. 
 
 16. My strength is-dried- 
 up like a potsherd ; And my 
 
 of mien, and scorn of the 
 people. 
 
 8. All that see me jeer at 
 me : They railed with [their] 
 lips, and shook the head, 
 (St. Matt, xxvii. 39-43) 
 
 9. [Saying,] “ He-trusted 
 in the Lord, let-Him-rescue 
 him : Let-Him-save him, 
 seeing that He-delights in 
 him." 
 
 10. For Thou art He 
 that drew me out of the 
 womb : My hope from my 
 mother’s breasts. 
 
 11. Upon Thee was-I-cast 
 from the womb: THOU art 
 my God from my mother’s 
 belly. 
 
 12. Stand not aloof from 
 me; for trouble is close at 
 hand: For there is none to 
 help. 
 
 13. Many bullocks have- 
 compassed me : Fat bulls 
 have beset me round. 
 
 14. They - opened their 
 mouth against me: As a 
 ravening and roaring lion. 
 
 15. I-am-poured-out like 
 water, And all my bones 
 are-loosened: My heart in 
 the midst of my belly is like 
 melting wax. 
 
 16. My strength is-dried- 
 up as a potsherd; And my 
 
 1 Gesenius, “ They cleave the lip,” i.e., open the mouth wide-in scorn. 
 
 2 V. 11 . “ Since my mother bore me.” 
 
PSALM 21 (22). 
 
 6; 
 
 tongue cleaves to my jaws : 
 And Thou-hast-brought me 
 into the dust of death. 
 
 17. For dogs have-com¬ 
 passed me; The crowd of- 
 evil - doers have - encircled 
 me : They-pierced my hands 
 and my feet 
 
 18. I-may-count all my 
 bones: They-looked, they- 
 gazed upon me: 
 
 19. They - parted my 
 garments among them: 
 And on my vesture they- 
 cast lots. (St. Matt, xxvii. 
 35 ; St. John xix. 24.) 
 
 20. But Thou, YMTWaH, 
 be not far off : O my 
 strength, haste-Thee to help 
 me. 
 
 21. Deliver my soul from 
 the sword: Mine only-one 
 from the power of the dog. 
 
 22. Save me from the 
 lion’s mouth: Thou wilt 
 surely answer me [and de¬ 
 liver me] from the horns of 
 the buffalos. 
 
 23. I - will - declare Thy 
 Name to my brethren : In 
 the midst of the church will- 
 I-praise Thee. (Heb. ii. 12.) 
 
 24. Ye - that - fear 
 Y0HW0H, praise Him; All 
 
 tongue cleaves to my 
 throat: And Thou hast 
 
 brought me down to the dust 
 of death. 
 
 17. For [many] dogs 
 have-surrounded me; The 
 assembly of the wicked has 
 beset me round : They- 
 pierced my hands and my 
 feet. 
 
 18. They-counted all my 
 bones : They-observed and 
 gazed upon me : 
 
 19. They-parted my gar¬ 
 ments among them: And 
 cast lots on my raiment. 
 
 20. But Thou, O Lord, 
 remove not my help afar- 
 off: be-ready for mine aid. 
 
 21. Deliver my soul (i.e., 
 life), O God, from the 
 sword : Mine only-one from 
 the hand (i.e., the power) of 
 the dog. 
 
 22. Save me from the 
 lion’s mouth : And my low¬ 
 liness from the horns of the 
 unicorns. 
 
 23. I - will - declare Thy 
 Name to my brethren: In 
 the midst of the church will- 
 I-praise Thee. 
 
 24. Ye that fear the Lord, 
 praise Him ; All ye the seed 
 
68 
 
 PSALM 21 (22). 
 
 ye the seed of Jacob, glorify 
 Him: And revere Him, all 
 ye the seed of Israel. 
 
 25. For He has not de¬ 
 spised, nor loathed the afflic¬ 
 tion of the afflicted ; Neither 
 did-He-hide His face from 
 him: But when he-cried to 
 Him, He-heard. 
 
 26. Of Thee shall be my 
 hymn in the great church: 
 I-will-pay my vows before 
 them-that-fear Him. 
 
 27. The meek shall-eat, 
 and be - satisfied ; They- 
 shall-praise YfflWffl that 
 seek-after Him: May your 
 heart live for ever! 
 
 28. All the ends of the 
 earth shall-remember and 
 turn to YH“: And all the 
 families of the nations shall- 
 worship before Thee. 
 
 29. For to YH“ [belongs] 
 the kingdom: And He-is- 
 ruler over the nations. 
 
 30. All the fat-ones of the 
 earth shall-eat and worship : 
 All they-that-go-down to 
 the dust shall-bow-down 
 before Him: And he who 
 cannot keep-alive his soul. 
 
 31. A seed shall-serve 
 Him: He-shall-be accounted 
 as Lord (i.e., ’Adonay) to 
 [that] generation. 
 
 of Jacob glorify Him: Let 
 all the seed of Israel fear 
 Him. 
 
 25. For He has not de¬ 
 spised, nor has-He-scorn- 
 fully-rejected the supplica¬ 
 tion of the poor; Neither 
 has - He - turned - away His 
 face from me : But when I- 
 cried to Him, He-heard [me]. 
 
 26. Of Thee shall be my 
 hymn in the great church: 
 I-will-pay my vows in the 
 presence of them-that-fear 
 Him. 
 
 27. The poor shall-eat and 
 be-satisfied ; They that seek 
 the Lord shall-praise Him: 
 Their hearts shall-live for 
 ever. 
 
 28. All the ends of the 
 earth shall-remember and 
 turn to the Lord : And all 
 the families of the nations 
 shall-worship before Him. 
 
 29. For the kingdom is 
 the Lord’s: And He shall- 
 rule over the nations. 
 
 30. All the fat-ones of 
 the earth have-eaten and 
 worshipped; All they that 
 go-down to the earth shall- 
 fall-prostrate before Him. 
 
 31. My soul also shall-live 
 to Him : And my seed shall- 
 serve Him. 
 
PSALM 21 (22). 
 
 69 
 
 32. They-shall-come and 
 shall-declare His justice: 
 To a people that shall-be- 
 born [shall they tell] that 
 He-has-done [it]- 
 
 32. The generation that- 
 is-coming shall-be-reported 
 to the Lord ; [The heavens] 
 also shall - proclaim His 
 justice to a people that 
 shall-be-born, whom the 
 Lord has-made. 
 
 This Psalm falls into two main divisions. In vv. 2—23 
 mournful complaint is intermingled with supplication ; vv. 23— 
 end contain an expression of joyous hope. The Gospel record 
 (St. Matt, xxvii. 35, 39, 46; St. Mark xv. 34; St. John xix. 24; 
 Heb. ii. 11, 12) dispenses us from proving that this is a Messianic 
 Psalm. The assertion of Theodore of Mopsuestia that the 
 writers of the N. Testament applied this Psalm to the sufferings of 
 the Christ by mere “ accommodation 55 was anathematized by the 
 Fifth Oecumenical Council (Constantinople II., Conference 4, 
 Article 22). It is, therefore, as Strauss says, “a programme of 
 Christ’s Crucifixion” drawn up by the Spirit of prophecy. The 
 earlier Rabbinical authors are of the same mind. Allowing that 
 the question whether this Psalm is directly, or only typically 
 Messianic, is an open one, Catholic commentators, with scarce 
 an exception, assign to it an exclusively Messianic, i.e ., prophetic 
 import. The marked individuality of the sufferer, his desperate 
 condition—a prisoner, despoiled, exposed to insult and outrage— 
 bar its indirect, or typically Messianic interpretation. At no time 
 was the position of David such as is described in this plaint, nor 
 could he, or any other of those to whom the Psalm is supposed to 
 refer (Ezechias [?], Jeremias [?]), by the partisans of its historical 
 sense, expect such important and far-reaching results from his 
 sufferings, and subsequent deliverance. As may be seen in 
 several verses, the affliction complained of is strictly personal 
 (see vv. 18, 19), which dispenses us from discussing the theory 
 of Qimchi and Rashi—that the Poet personifies his nation—and 
 demonstrates the utter impossibility of an interpretation pro¬ 
 ceeding from the historical to the higher, or mystic sense, v. 1. 
 Aben Ezra takes the words of the title (ayyeleth hash-shachar) for 
 the beginning of a song to the tune whereof the Psalm was to be 
 
7 ° 
 
 PSALM 21 (22). 
 
 sung. The divers renderings of this title may be classed 
 as follows : Ayyeleth ( = hind) is referred to the hap. legom. 
 
 'Eyaluth, a lengthened form of a’ydl (= strength), 1 hence, “ help,” 
 as rendered by LXX. and Symmachus. Targum, “ On the strength 
 of the perpetual morning sacrifice,” connecting it (may be) with 
 the lambs (“sons of rams”), that were sacrificed. St. Jerome, 
 
 “ For the morning stag,” thus agreeing with such as retain the 
 literal sense of these words (“hind,” “dawn”), but explain them 
 figuratively; “ hind ” standing for persecuted innocence, “ dawn ” 
 for speedy deliverance. Others, again, take the “ dawn ” for the 
 subject of this poem. In Arabic poetry, the morning sun 
 shedding its first beams is called “ gazelle,” comparing, according 
 to the use of the language, “ rays ” to “ horns.” In the Talmud, 
 the first blush of daylight is called “the hind of the dawn.” 
 Rashi, with some others, take it for a musical instrument, v. 2. 
 Aramaic being His maternal tongue, the Crucified adopted the 
 Aramaic form of this clause, 'Eli, 'Eli, I'mah sh'baq'tam, instead 
 of the Hebrew (as in text), Eli, Eli, lamah “ azabh'tdm . “ [Look] 
 to me,” an alternative rendering in LXX. of the second 'Eli, read 
 by them ’el ay ( = to me), thus necessitating the complementary 
 [“ Attend,” “ look ”]. “ Words of my sins,” or as LXX. may be 
 rendered, “ the account of my transgressions,” instead of “ my 
 groaning ; ” LXX. probably read, by metathesis, shigh'athi (= my 
 error) for sha-aghd-tlii ( = of my groaning ; “ my cry,” in Talmud) 
 of the present text. The verse may be construed interrogatively : 
 “ Why keepest Thou aloof from delivering me, and from the 
 words of, &c. ?” “Words of my sins ” may stand for “my sinful 
 deeds," or for “ words uttered in my sins ” which, therefore, avail 
 me not. v. 3. “Folly,” an obscure rendering; it may mean, 
 “ I cry not without good reason.” “ No silence,” no rest, no ease 
 from pain ; the word in text occurs but thrice in the Psalms, and 
 nowhere else. Save LXX. and Vulgate, all the other versions 
 render it “silence.” v. 4. “Thou art the constant theme of 
 Israel’s praise, be not then deaf to supplication.” Aben Ezra 
 interprets it to mean the Sanctuary; cf. Isai. lxiv. 11. v. 7. 
 Cf. Isai. liii. 3. v. 8. “ They open with the lip,” they distort their 
 mouths with malignant laughter—grins; cf. Lam. ii. 15, 16. 
 
 1 See v. 20 . 
 
PSALM 21 (22). 
 
 7 1 
 
 LXX., “ they utter blasphemous railings; ” cf. St. Matt, xxvii. 
 39—43; St. Luke xxiii. 35, who uses the same verb as LXX. in 
 this v. 8. v. 9. ( Literally ), “ Roll [it away from thyself ] ” “ unto ” 
 or “upon” God; cf. Ps. xxxvi. (37)5; Prov. xvi. 3. Here 
 rendered as an Imperative. It can also be the Perfect as rendered 
 in Targum (“He praises before YHWH”) and in LXX., who give 
 the sense of the word St. Matt, xxvii. 43, “He trusted in God,” 
 &c. ; Revised Version (in margin), “ He trusted in YH, that 
 He would deliver him.” v. 10. “My extricator from . . . womb;” 
 Targum, “Who didst take me out.” Better perhaps, “my 
 breaking forth,” so Hengstenberg. It may be said of God, as 
 being the primary cause of birth, even as He is called 
 “blessing,” “joy,” and “salvation,” &c. Confining, as we do, 
 the Psalm to the region of prophecy, the sufferer thanks 
 God for His miraculous conception and birth. v. 11. Or, 
 “Thou art my God, since my mother bore me.” v. 12. 
 “Many,” (perhaps) “mighty.” v. 13. “Robust [bulls] of 
 Bha-shan,” a fertile tract in the tribe of Manasses, extending 
 from the border of Gilead on the south, to Mount Hermon 
 on the north; formerly the Kingdom of Og (Deut. iii. 13). 
 These brutes are introduced because the foes of the victim 
 display the brutal character of these beasts. v. 15. “Like 
 waters,” expressive of utter exhaustion (cf. 2 Kings (Sam.) xiv. 
 14); of extreme fear (Jos. vii. 5). “My bones” (lit.) “have 
 separated themselves,” “loosened,” by the forcible stretching-out 
 of the body on the Cross. Here, and in v. 16, we are reminded of 
 the burning thirst, the inflammation of the wounds, and the pressure 
 of blood on the brain and heart, accompanying and causing death 
 by crucifixion, v. 17. “Dogs,” St. Jerome renders “venatores” 
 (hunters). The Masoretic reading—“like a lion my hands,” &c., 
 is at variance with all the ancient versions, which here read a 
 verb, not to mention a Hebrew Codex in the Colbert Library 
 (No. 626), dating from the thirteenth century. LXX., oryxan 
 ( = they digged); St. Jerome, “ vinxerunt ” ( = they bound), but in 
 some MSS. jixerunt , for transfixerunt ( = transfixed, pierced); 
 Symmachus, and Aquila (in his second edition), “they bound;” 
 but in his first, eeschynan (“they befouled”). The present reading 
 is doubtless due to a scribe’s blunder, writing ka-ari , for ka-aru , 
 
PSALM 21 (22). 
 
 72 
 
 and the Masoretic editors, for polemical purposes, have given it 
 the preference, v. 18. “I may tell (count) all my bones;” 
 cf. Job xxxiii. 21. His frame is so stretched out on the Cross, 
 that He could count His bones; His enemies gaze on His suffer¬ 
 ings with malignant joy. v. 19. See St. Matt, xxvii. 35 ; St. John 
 xix. 23, 24. v. 20. “ My strength,” in text ’ eyaluthi , read nowhere 
 else in the Hebrew Scriptures, v. 21. “My soul” = life. “Mine 
 only-one,” i.e., my life = “ my single one,” besides which I have 
 no other; Targum, “the spirit of my body;” LXX., “mine only- 
 begotten;” St. Jerome, “Solitariam meam,” my desolate [soul 
 deprived of all aid], v. 22. “ Answer me,” a pregnant construction 
 here, the cause for the effect; “Thou wilt surely answer me [and so 
 deliver me] from the horns of the buffalos.” In text the verbs 
 are in the Past tense, to mark firm assurance that this prayer 
 will be granted. Re-mim ( = buffaloes) may, according to Arabic 
 usage, be the oryx , a huge and fierce kind of antelope, but cf. 
 Ps. xxviii. (29) 6, where bar-re-mim ( = “son of unicorns”) 
 corresponds to “calf” in hemistich a. It is said that the unicorn 
 has been discovered in Thibet, but, despite LXX., the re-em is not 
 a one-horned beast, cf. Deut. xxxiii. 17. Further, the- unicorn 
 has never been seen in Palestine, where the buffalo is common 
 enough. In the unpointed ( — vowelless) text, “ mine affliction ” 
 and “answerd’st me” are easily confounded, v. 23. Cf. Heb. 
 ii. 10—14, which proves the general acceptance of the Messianic 
 import of this Psalm in the early Church, and sets forth the unity 
 of the Christ with His redeemed. “ Declare . . . Name,” fulfilled in 
 the Divine Liturgy (Unde et memores , &c.), and, by His representa¬ 
 tives, in the Canonical Hours; by Himself personally, in the 
 “ Church of the first-born.” v. 26. “Thou art [the subject of] my 
 praise,” or with LXX. [the cause of, &c.], i.e., “ From Thee comes 
 my praise.” “Vows,” thank-offerings vowed for deliverance, 
 v. 27 refers to the joyous sacrificial feast which followed the 
 thank-offering, to which the poor, widows, and orphans were 
 invited. To this sacrificial banquet corresponds the Eucharist, 
 whereof the “poor,” the “meek,” the “afflicted” race of Adam 
 partake, as the pledge and anticipation of the bliss which is 
 the sacrificial meal of the Church Triumphant. To these does the 
 inspired Poet, in the warmth of his congratulation, address the 
 
PSALM 22 (23). 
 
 7 3 
 
 words—“ may your heart live for ever,” /.<?., may the gladness of 
 this banquet ever abide with you ! cf. by contrast—“ his (Nabal’s) 
 heart died within him ” (1 Kings (Sam), xxv. 37). vv. 28, 29. 
 The dying Saviour foresees, as the fruit of His self-immolation, 
 the return of the “ ends of the earth,” of the races of mankind, 
 who had hitherto “ forgotten ” the true God, to His worship. 
 The Kingdom of God shall burst the narrow boundaries to which 
 it has hitherto been confined, v. 30. Rich and poor, high and 
 low alike, are to partake of the truth and grace, the fulness 
 whereof is in the Christ, and of the Holy Eucharist. “ And 
 he . . . his soul alive; ” either the disinherited, the down¬ 
 trodden in the social scale, are bidden to this Eucharistic feast 
 (cf. St. Matt. xi. 5), or for those about to die is this Table set— 
 Holy Viaticum (?), Phcirmakon athanasias (*= remedy of immor¬ 
 tality), as St. Ignatius calls it, “ the symbol of the Resurrection,” 
 so the Second Council of Nicsea. v. 32. Or, with Revised Version 
 (in margin), “ It shall be counted to the Lord for [His] generation,” 
 (in text), “ It shall be told of the Lord to the [next] generation.” 
 Or again, “ It shall be told concerning the Lord to a generation.” 
 LXX., followed by Vulgate, joins “they shall come” of v. 32 to 
 v. 31, and give this sense: The future (coming) generation 
 shall be reported to the Lord [as having returned to Him], and 
 for !all future ages shall they declare to them that join this 
 generation ( = “the people that shall be born”), whom God has 
 made. “God’s justice” (not punitive justice, but His gracious 
 condescension, and loving-kindness to those He begets anew, by 
 the word of truth). “ Cseli ” (= “ the heavens shall proclaim,” &c.) 
 is an interpolation peculiar to the Vulgate, not justified by the 
 text, or by any other version; it was probably an allusion to the 
 Apostles, the “ heaven-sent ” heralds of the Gospel. 
 
 PSALM 22 (23). 
 
 1. A Psalm, to David: 
 YtfHW<?H is my shepherd ; 
 I shall not want. 
 
 2. He - makes - me - to-lie- 
 down in pastures of tender- 
 
 PSALM 22 (23). 
 
 1. A Psalm of David: 
 The Lord is my shepherd ; 
 I-shall-want nothing. 
 
 2. In a place where 
 pasture is, there He-makes- 
 
74 
 
 PSALM 22 (23). 
 
 grass: He-leads me beside 
 waters of rest ( or , “ of rest¬ 
 ing-places ”). 
 
 3. He-restores my soul: 
 He-guides me in the paths 
 of uprightness for His 
 Name’s sake. 
 
 4. Yea, though I - walk 
 through the valley of the 
 shadow-of-death, I-will-fear 
 no evil; for THOU art with 
 me : Thy rod and Thy staff, 
 they comfort me. 
 
 5. Thou spreadest a table 
 before me in the presence 
 of mine enemies : Thou 
 hast-anointed my head with 
 oil; my cup is an overflow¬ 
 ing (i.e., runs over). 
 
 6. Nought but goodness 
 and loving-kindness shall- 
 follow me all the days of 
 my life: And I-will-dwell 
 in the house of Y^HWH 
 for length of days. 
 
 me dwell: He-nourishes me 
 at the water of repose. 
 
 3. He-has-refreshed my 
 soul : He-has-guided me 
 into the path’s of justice, for 
 His Name’s sake. 
 
 4. Yea, even should-I- 
 walk in the midst of the 
 shadow of death, I-will-fear 
 no evils, for THOU art with 
 me : Thy rod and Thy staff, 
 these have-comforted me. 
 
 5. Thou-hast-laid a table 
 before me in the presence 
 of mine oppressors: Thou- 
 hast - thoroughly - anointed 
 my head with oil, and mine 
 overflowing (lit., inebriating) 
 cup, how goodly it is! 
 
 6. Thy mercy also shall- 
 follow me all the days of my 
 life: And [this] that I-may- 
 dwell in the house of -the 
 Lord for length of days. 
 
 This Psalm was sung in the Church of Constantinople, at the 
 Communion of the newly-baptized. It breathes the spirit of 
 perfect confidence and of peace, and may well be attributed 
 to the latter days of the whilom shepherd of Bethlehem. 
 St. Augustine (Maurist Edition, vol. v. p. ion) says that the 
 catechumens had to learn it by heart before Baptism, so as to 
 recite it daily in thanksgiving for “ the waters of rest ” (i.e., holy 
 Baptism), providential guidance (vv. 3, 4), and for the Table of 
 the Lord (v. 5). 
 
 v. 1. “My shepherd,” so Thalhofer. SS. ikmbrose, Augustine, 
 and others, “pascit me” ( = feeds me, leads me to pasture). 
 
PSALM 23 (24). 
 
 75 
 
 LXX., poimainei me (lit., shepherds me). “ Regit” of Vulg. brings 
 out the notion of gentle sway; cf. Homer, po'mienes laon, i.e., 
 kings, chieftains, lit., “shepherds of peoples.” v. 2. “Waters of 
 resting-places,” i.e., “well-watered oases,” not “still waters,” 
 “ gently flowing streams,” but as LXX., anapauseos (= of rest, 
 refreshment). “ He leads me,” the verb in text, rendered in LXX. 
 and Vulgate, “He nourished,” “reared” (educavif), bears the 
 special sense of “leading to water,” hence of “providing for,” 
 “sustaining.” v. 3. “Restores my soul,” i.e., “provides me with 
 refreshment.” v. 4. “ Valley.” LXX. read Ugho (in the midst) 
 instead of Uglily (= in valley) of present text. “ Shadow of death ” 
 ( = tsaPmdvetli), as vocalized in the present text; if not taken as a 
 compound word, but pronounced (tsal’muth), it must be rendered 
 “ gloom,” “ the valley of gloom ” = imminent danger, deep 
 darkness. “Rod, staff,” shepherd’s staff (cf. Lev. xxvii. 32; 
 Jerem. xxxiii. 13), instrument and emblem of his care for his 
 flock. v. 5. “Spreadest,” “settest in order,” “preparest,” 
 “layest a table.” From the shepherd guarding and guiding his 
 flock, the Poet passes to the figure of a mighty and liberal 
 protector bidding his protege to a luxurious banquet, “in the 
 presence of,” “ under the very nose of his enemies.” LXX., 
 exenant'ias = vis a vis, “opposite,” “over against.” “My cup—over¬ 
 flowing,” lit., “ My cup is an overflowing,” the abstract noun for 
 the adjective. Revd-ydh (“an overflowing”), in Gesenius (Lex. 
 Hebr.) = “abundance,” “abundant drink.” Ravah, from which 
 it is derived, means to sate with liquids ; another verb is used for 
 fulness of solid food. LXX. have wrongly drawn the initial words 
 of v. 6 (akh tov — “ nothing but,” “only goodness”) into v. 5, 
 has krdtiston — as the best [wine (?)]. Vulg., “how goodly!” 
 v. 6. “Follow,” lit., “pursue,” suggested, may be, by “enemies” 
 of v. 5 ; “ will ” (as it were) “ force itself upon me,” “ That I may 
 dwell,” “And I shall,” &c. R. Qimchi prefers the rendering, 
 “ And I shall-return [and dwell] in the house of,” &c. 
 
 PSALM 23 (24). 
 
 1. A Psalm, to David: 
 To YaHWeH [belong] the 
 earth and the fulness tliere- 
 
 PSALM 23 (24). 
 
 1. On the first day of the 
 week; a Psalm of David. 
 The earth is the Lord’s, and 
 
;6 
 
 PSALM 23 (24). 
 
 of: The world and they- 
 that-dwell therein : 
 
 2. For He has-founded it 
 on the seas: And on the 
 floods has-He-made-it-fast. 
 
 3. Who shall-go-up into 
 the mountain of YH“ ? 
 And who shall-stand in the 
 place of His holiness? 
 
 4. The pure in hands, and 
 the clean of heart; Who has 
 not lifted up his soul to 
 vanity: And has not sworn 
 deceitfully. 
 
 5. He shall - receive a 
 blessing from Y^HW^H: 
 And justice from the God 
 of his salvation. 
 
 6. This is the generation 
 of them - that - seek - after 
 Him: That-seek Thy face 
 [even] Jacob. Selah. 
 
 7. Lift-up your heads, ye 
 gates; And be-ye-uphfted, 
 ye doors of old: And the 
 glorious King shall-come-in. 
 
 8. Who is this glorious 
 King ? YtfHWHI strong 
 and mighty: YH“ mighty 
 in battle. 
 
 9. Lift-up your heads, ye 
 gates; And be-ye-uplifted, 
 ye doors of old: And the 
 glorious King shall-come-in. 
 
 the fulness thereof: The 
 world and [all] that dwell 
 in it. 
 
 2. For He has-founded it 
 on the seas: And on the 
 rivers has-He-made-it-fast. 
 
 3. Who shall go up to the 
 mountain of the Lord? Or 
 who shall-stand in His holy 
 place ? 
 
 4. He-that-is-innocent in 
 his hands, and clean of 
 heart: Who has not taken 
 his soul in vain : Nor sworn 
 deceitfully [to (against ?) his 
 neighbour]. 
 
 5. He shall - receive a 
 blessing from the Lord: 
 And mercy from God his 
 Saviour. 
 
 6. This is the generation 
 of them-that-seek Him: 
 That-seek the face [of the 
 God] of Jacob. 
 
 7. Lift-up your gates, ye 
 princes; And be-ye-up¬ 
 lifted, ye ancient doors: 
 And the glorious King shall- 
 come-in. 
 
 8. Who is this King of 
 glory ? The Lord strong 
 and mighty : The Lord 
 mighty in battle. 
 
 9. Lift-up your gates, ye 
 princes ; And be-ye-up¬ 
 lifted, ye ancient doors: 
 And the glorious King shall- 
 come-in. 
 
PSALM 23 (24). 
 
 77 
 
 10. Who is this glorious 
 King ? YYHW?H Tsebha- 
 oth (i.e., Sabaoth): He is 
 the glorious King. Selah. 
 
 10. Who is this King of 
 glory ? The Lord of 
 hosts: He 1 is the King of 
 glory. 
 
 As there is no reason for questioning the ascription “to 
 David,” we may take it that this beautiful ode was a processional 
 hymn sung at the transfer of the Ark to the Davidic tabernacle 
 on Mount Sion. The occasion may have been its removal from 
 the house of Obed-edom to the “City of David” (2 Kings 
 (Sam.) vi.). “The Lord mighty in battle” (v. 8), seems, however, 
 to point to the bringing back of the Ark from a field of victorious 
 conflict, and, indeed, we gather from 2 Kings (Sam.) xi. n, that 
 the Ark accompanied David’s army in the Ammonite war. Yet 
 may it be said that the latter half of the Psalm (vv. 7—10) was 
 inspired by the memory of the connection of the Ark with former 
 triumphs. The change following the Selah at v. 7, has suggested 
 to Ewald and others that this Psalm is made up of two distinct 
 fragments. But, given the occasion, a more natural explanation 
 is that vv. 1—6 are a prelude sung while the procession 
 advanced, to proclaim the Omnipotence, the creative power of 
 Him who was to be worshipped in Sion, and the dispositions 
 required in those that would visit His sanctuary (“ the place of 
 His holiness ”). The addition to the Title by LXX. (Cod. 
 Vatican.) refers to the ritual use of the Psalm, which was sung 
 in the Temple, and is still used in the Synagogues as a proper 
 Psalm for Sunday, v. 2. “Seas,” cf. Gen. i. 9, 10. “ Floods,” salt¬ 
 water currents, cf. Jonas ii. 4, where the Singular occurs with the 
 same meaning, v. 4. “ Soul,” naphsho in text, the concupiscent 
 tendency, well rendered by Schegg, “Who seeks not his pleasure 
 in vanities;” “has not fixed his desires on falsehood of any kind.” 
 The Q’ri, or marginal emendation of the text, naphshl (my soul), 
 though favoured, with but one exception, by the Hebrew 
 authorities, and by the Alexandrian Codex of LXX., necessitates 
 a strained interpretation, bolstered up by a reference to Exod. 
 xx. 7. This suffices to show that the Masora, like Homer, “ nods 
 
 1 IIe, referring to God , is expressed both in text and translation. 
 
PSALM 24 (25). 
 
 at times.” v. 5. “Justice,” i.e. 9 conformity to the Divine type; but 
 it will correspond more closely with “ blessing,” if taken (as in 
 Ps. cx. (in) 3 ; cxi. (112) 3) to mean God’s gracious beneficence; 
 cf. St. Matt. vi. 1, where justice plainly stands for “almsdeeds.” 
 v. 6. The rendering of the text as above is favoured by Targum 
 and Qimchi, by Aben Ezra also. Syr. and LXX. supply “ face 
 [of the God of\ Jacob;” an interpolation to fill up the hiatus in the 
 sense. “This the generation,” &c., /.<?., “such are they (with refer¬ 
 ence to the description in v. 4) that seek the Divine Presence, 
 and are the true offspring of Jacob; ” cf. St. John i. 47 ; Rom. ii. 
 28, 29. vv. 7, 9. “Gates” of the citadel of Sion; “ancient” 
 (not “everlasting”) doors of the Jebusite stronghold. LXX., 
 taking “heads” ( = “lintels”) to mean “ princes f disjoin the 
 affix “your” from “ heads f an unwieldy construction. Instead of 
 vestras , the old Latin Psalters read vestri. v. 10. “ Lord of hosts,” 
 in the text “ YaHW^H ” [ = the Lord of] “ Tsebhaoth ” = “ of 
 hosts,” of the angelic choirs, of the material, visible heavens with 
 their constellations arranged, so to speak, in military order. LXX., 
 “Lord of virtues, powers;” at times the New Testament writers 
 transliterate it “ Sabaoth ; ” “ Lord of armies.” 
 
 PSALM 24 (25). 
 
 1. To David. (Aleph). 
 To Thee, YaHWeH, do-I- 
 lift-up my soul. 
 
 2. My God (Beth), in 
 Thee I-trust. Let me not 
 be ashamed: Let not mine 
 enemies triumph over me. 
 
 3. (Gimel). Yea, none 
 
 who wait-on Thee shall-be- 
 put-to-shame: The wan¬ 
 
 tonly faithless shall-be-put- 
 to-shame. 
 
 PSALM 24 (25). 
 
 1. For the end, a Psalm of 
 David. To Thee, O Lord, 
 have-I-lifted up my soul. 
 
 2. My God, in Thee do- 
 I-trust. Let me not be put 
 to shame: Let not mine 
 enemies laugh-me-to-scorn. 
 
 3. For none that wait-on 
 Thee shall in any wise be- 
 ashamed: [But] let all be- 
 ashamed that transgress 
 wantonly. 
 
PSALM 24 (25). 
 
 79 
 
 4. (Daleth). Make-me to- 
 know Thy ways, YMTAYH *. 
 Teach me Thy paths; 
 
 5. (He). Guide me in 
 Thy truth (Waw ?), and 
 teach me; For THOU art 
 the God of my salvation : 
 On Thee do-I-wait all the 
 day. 
 
 6. (Za-yin). Remember, 
 YaHW^H, Thy tender- 
 mercies and Thy loving- 
 kindnesses : For they are 
 of old. 
 
 7. (Cheth). The sins of 
 my youth and my trans¬ 
 gressions remember not; 
 According to Thy loving¬ 
 kindness remember THOU 
 me: For the sake of Thy 
 goodness, YaHYTH. 
 
 8. (Teth). Good and up¬ 
 right is YflHWH : There¬ 
 fore will-He-instruct sinners 
 in the way. 
 
 9. (Yodh). He-will-guide 
 the meek in judgment: And 
 He-will-teach the meek His 
 way. 
 
 10. (Kaph). All the paths 
 of YflHWH are loving¬ 
 kindness and truth: To 
 those-who-keep His cove¬ 
 nant and His testimonies. 
 
 11. (Lamedh). For Thy 
 Name’s sake, YH U : So do- 
 Thou-forgive mine iniquity, 
 for it is great. 
 
 4. Make - known to me 
 Thy ways, O Lord: And 
 teach me Thy paths. 
 
 5. Guide me in Thy truth, 
 and teach me; For THOU 
 art God my Saviour: And 
 on Thee have-I-waited all 
 the day. 
 
 6. Remember Thy com¬ 
 passions, O Lord, and Thy 
 mercies : For they are from 
 everlasting. 
 
 7. The sins of my youth 
 and my follies remember 
 not, [O Lord]; According 
 to Thy mercy remember 
 Thou me: For Thy good¬ 
 ness’ sake, O Lord. 
 
 8. Good and upright is 
 the Lord : Therefore will- 
 He - instruct sinners m the 
 way. 
 
 9. He-will-guide the meek 
 in judgment: He-will-teach 
 the meek His ways. 
 
 10. All the ways of the 
 Lord are mercy and truth : 
 To such-as-seek His testa¬ 
 ment (covenant) and His 
 testimonies. 
 
 11. For Thy Name’s 
 sake, O Lord, wilt-Thou-be- 
 merciful to my sin; for it is 
 great. 
 
8o 
 
 PSALM 24 (25). 
 
 12. (Mem). Who is the 
 man that fears Y^HW^H? 
 Him shall-He instruct in the 
 way he-should-choose. 
 
 13. (Nun). His soul shall- 
 dwell in good (i.e., pros¬ 
 perity) : And his seed shall- 
 inherit the land. 
 
 14. (Samekh). The coun¬ 
 sel of YtfHW<?H is with 
 them-that-fear Him: And 
 [He is] for-making-them-to- 
 know His covenant. 
 
 15. (A-yin). Mine eyes 
 are continually toward YH a : 
 For He shall-pluck my feet 
 out of the net. 
 
 16. (Pe). Turn-Thee to 
 me, and be-gracious to me : 
 For desolate and afflicted 
 am I. 
 
 17. (T s a d h e). The 
 troubles of my heart are- 
 enlarged : From my straits 
 bring-Thou me out. 
 
 18. (Resh). Consider mine 
 affliction and my travail: 
 And forgive all my sins. 
 
 19. (Resh). Consider mine 
 enemies, for they-are-many : 
 And they-hate me with 
 violent hatred. (Lit., hatred 
 of violence.) 
 
 20. (Shin). Keep my soul, 
 and deliver me : Let me not 
 be ashamed for I - take - 
 refuge in Thee. 
 
 21. (Tav). Let integrity 
 
 12. Who is the man that 
 fears the Lord ? He-shall- 
 instruct him in the way he 
 (He ?) has-chosen. 
 
 13. His soul shall-dwell in 
 prosperity: And his seed 
 shall-inherit the land. 
 
 14. The Lord is the stay 
 of them-that-fear Him : And 
 His covenant is for their 
 enlightenment. Or, is to 
 make this plain to them. 
 
 15. Mine eyes are con¬ 
 tinually to the Lord: For 
 He shall-pluck my feet out 
 of the snare. 
 
 16. Look upon me, and 
 have-mercy on me: For I 
 am lonely and poor. 
 
 17. The troubles of my 
 heart are-multiplied: From 
 my straits do-Thou-deliver 
 me. 
 
 18. Consider mine afflic¬ 
 tion and my travail: And 
 forgive all my sins. 
 
 19. Consider mine ene¬ 
 mies, for they are many: 
 And they - hate me with 
 unjust hatred. 
 
 20. Keep my soul, and 
 deliver me : Let me not be 
 ashamed, for I-put my trust 
 in Thee. 
 
 21. The guileless and up- 
 
PSALM 24 (25). 
 
 8 l 
 
 and uprightness preserve 
 me : For I-wait on Thee. 
 
 22. (Pe). Redeem Israel, 
 O God : Out of all his 
 troubles. 
 
 right cleave to me: For I- 
 have-waited for Thee. 
 
 22. Redeem Israel, O 
 God : Out of all his afflic¬ 
 tions. 
 
 The records of David’s life afford no indication of a definite 
 occasion for this Psalm. It is an acrostic, or alphabetical Psalm, 
 an incomplete specimen whereof has been met with in Ps. ix. 
 (9 and 10 in the Hebrew text). Of the six other alphabetical 
 Psalms, xxxiii. (34), xxxvi. (37), cx. (in), cxi. (112), cxviii. (119), 
 cliv. (145), cx., cxi., and cxviii. are the only ones in which the 
 system is so strictly adhered to that every letter is represented by 
 a verse, or clause, or group of verses. The same system is 
 closely followed in Proverbs xxxi. 10—31, and in Lamentations 
 i.—iv. Warn (or vav) is omitted, unless indeed we assume as 
 probable that the copulative “and teach me” in v. 5 represents 
 this letter, as also in Ps. xxxiii. (34) 6. In Biblical Hebrew, at 
 least, v, the copulative conjunction and vavhti (= hooks) are the 
 only words beginning with Vav, or Waw. Qopk (q) is left out at 
 v. 18, which, with v. 19, begins with Risk (==r). The last verse 
 with Pe (p) for initial may be a ritual addition of later date. The 
 Psalm consists of a plaint and prayer for aid in troublous times, 
 a prayer grounded on the poet’s consciousness of his fidelity, and 
 the firm conviction, here and there expressed, that Providence 
 awards peace and prosperity to the godly. 
 
 v. 1. “I-lift-up,” in text, “ I-carry to Thee,” implying separation, 
 emancipation from worldly attachments, and self-surrender to 
 God. v. 3. “ Faithless,” who deal treacherously with their fellows, 
 hence, “transgressors.” v. 5. “Truth,” i.e., the Law, a prayer 
 for that inward light and inspiration needed for the due fulfilment 
 of the Divine behests. v. 6. “ Of old,” either from the begin¬ 
 ning of the Poet’s life, or from that of Israel’s history as a nation, 
 v. 7. “ Transgressions,” the corresponding word in text seems to 
 imply misdeeds less venial than the follies, the frailties, “the 
 ignorances ” (i.e., “ the sins of ignorance ”) of LXX. and Vulgate. 
 “Remember Thou me,” “Thou” emphatically expressed in 
 text; “ Thou, who art revealed to us as the Merciful, the 
 G 
 
82 
 
 PSALM 24 (25). 
 
 Compassionate.” v. 8. “ Way,” “ judgment,” “ testimony,” 
 
 “ covenant,” the several designations of the Law, as in Ps. cxviii. 
 (119). v. 10. “Truth,” or faithfulness to promises. v. n. 
 Possibly “[Act Thou] for Thy Name’s sake;” “so shalt 
 Thou” (or in precative sense, “So do Thou”) “forgive,” &c. 
 “For it is great,” here as in parallel text (Jer. xiv. 7), “For” = 
 “because,” not “though.” v. 12. “He should choose,” “He” 
 - the God-fearing man, but Targum and LXX. understand it of 
 God, a defensible rendering—“ The way wherewith He is well- 
 pleased.” v. 13. “Shall dwell at ease” (so Revised Version): 
 lit., “ in good.” “ Inherit (possess) the land ” promised to their 
 Fathers, bestowed on Israel as an heritage (Lev. xxv. 23) ; under 
 condition of obedience to the Law; else, they were to be driven 
 from it. So, “ inherit the land ” is equivalent to having God’s 
 favour and blessing, in a word, to be happy (cf. St. Matt. v. 4). 
 v. 14. “Secret,” i.e ., the familiar converse of the Lord is 
 enjoyed by His faithful worshippers, they possess His confidence. 
 
 “ And [He is] for making them to know His covenant ” (so 
 literally ); or, “ His worshippers possess His confidence and His 
 covenant for their instruction,” i.e., to impart to them supernatural 
 knowledge; or, again, “His covenant” {i.e., He has bound 
 Himself by promise) “ to instruct them.” LXX. have read fsodh 
 (foundation, base), and render it “strength;” Aquila, aporrheeton 
 ( = secret); Symmachus, mysteerion (mystery, secret); Theodotion, 
 homilia (assembly), v. 16. “Desolate,” quite alone, solitary. 
 LXX. wrongly here, and Ps. xxi. (22) 21, monogenees { — only- 
 begotten, only child). v. 17. Another admissible rendering: 
 “The troubles of my heart do Thou enlarge ( = expand, i.e., 
 relieve); and from my straits bring Thou me out.” Or, “ Anguish 
 is my heart, relieve Thou it; From my straits,” &c. v. 21. 
 St. Jerome, “Simplicitas et sequitas servabunt me” ( = Single- 
 mindedness and fair dealing shall preserve me). LXX. render 
 abstract by the concrete, which is hardly consistent with the 
 “desolate” of v. 16. v. 22. Cf. Ps. xxxiii. (34) 23; cxxix. 
 (130) 8. 
 
PSALM 25 (26). 
 
 83 
 
 PSALM 25 (26). 
 
 1. To David. Right me, 
 Y*HW*H, for I have - 
 walked in mine integrity: 
 In YH U have I also trusted, 
 [therefore,] may I not totter 
 (or, I shall-not totter). 
 
 2. Examine me, Y^H- 
 WdH, and try me: Test-as- 
 with-fire my reins and my 
 heart. 
 
 3. For Thy loving-kind¬ 
 ness is before mine eyes: 
 And I-walk in Thy truth. 
 
 4. I - have - not - sat with 
 men of falsehood (i.e., false 
 persons) : And I-will not- 
 go-in with concealed-ones 
 (i.e., crafty men, hypocrites). 
 
 5. I-hate the assembly of 
 evil-doers: And with the 
 wicked I will not sit. 
 
 6. I-will-wash my hands 
 in innocency : So will-I-com- 
 pass Thine altar, YaHWfH ; 
 
 7. To - make-to-be-heard 
 the voice of thanksgiving: 
 And to tell all Thy won¬ 
 drous-deeds. 
 
 8. Y^HYTH, I-love the 
 habitation of Thy house: 
 And the dwelling-place of 
 Thy glory. 
 
 9. Take not away my soul 
 
 PSALM 25 (26). 
 
 1. For the end. A Psalm 
 
 of David. Judge me, O 
 Lord, for I have-walked in 
 mine innocence : And 
 
 hoping in the Lord, I shall 
 not succumb. 
 
 2. Prove me, O Lord, and 
 try me: Purify-as-with-fire 
 my reins and my heart. 
 
 3. For Thy mercy is be¬ 
 fore mine eyes: And I- 
 delight in Thy truth. 
 
 4. I have not sat with the 
 council of vanity: Neither 
 will-I-go-in with wrong¬ 
 doers. 
 
 5. I-hate the assembly of 
 wicked-doers : And with the 
 ungodly I will not sit. 
 
 6. I-will-wash my hands 
 among the innocent: And 
 will-compass Thine altar, O 
 Lord ; 
 
 7. That I-may-hear the 
 voice of praise : And may- 
 declare all Thy wondrous- 
 works. 
 
 8. Lord, I-love the beauty 
 of Thy house: And the 
 dwelling-place of Thy glory. 
 
 9. Destroy not my soul, 
 
8 4 
 
 PSALM 25 (26). 
 
 O God, together with the 
 ungodly: Nor my life with 
 bloodthirsty men ; 
 
 10. In whose hands are 
 iniquities : Their right-hand 
 is-filled with bribes. 
 
 11. But I have-walked in 
 mine innocence *. Redeem 
 me, and be-merciful to me. 
 
 12. My foot stands in an 
 even place: In the assem¬ 
 blies will-I-bless [Thee], O 
 Lord. 
 
 Thalhofer refers this Psalm to the time of Saul’s persecution. 
 It may, however, be fairly urged that the mention of the hypocrisy 
 and bribery of the wicked faction (vv. 4, 10), to whom he stands 
 opposed, point rather to the rebellion of Absalom, to his currying 
 popular favour (cf. 2 Kings (Sam.) xv. 6), while vv. 6, 7 remind 
 one of the despondent terms of David’s address to Sadoc, when 
 about to take flight. The diction of this Psalm shows some 
 slight resemblance to Ps. xxiv. (25) and the following, and 
 grounds a probability that they are the work of the same poet. 
 
 v. 1. “Judge,” /.<?., vindicate my right, “right me.” “Totter,” 
 either a Future of confidence, or Optative. Codex Vatican, of LXX. 
 reads ou mee scilevtho (I shall not be moved), other Codd. read, con¬ 
 formably to Vulgate, ou mee asthe?ieesd (I shall not be faint), i.t ?., 
 my cause will prevail before Thy judgment; I shall not be defeated, 
 non-suited, v. 2. “ Prove,” “ Examine,” mayhap, by tribulation. 
 “Test,” “try as with fire;” the verb in text means “melting, 
 fining precious metals by fire,” hence, “proving,” “testing,” 
 “purifying.” “Reins,” the seat of the affections; “ Heart,” the 
 centre of the higher spiritual life. v. 3. “ I walk,” I fashion 
 my conduct after the kindness and fidelity to promises that 
 characterize God’s dealings. In Psalm i. 1, we have seen that 
 “walk,” “sit,” “go in,” apply to conduct, v. 4. “Concealed- 
 ones,” cloaking their evil designs under high-sounding pretences, 
 v. 6. “ Wash,” cf. Deut. xxi. 6; St. Matt, xxvii. 24; a token of 
 guiltlessness. As is well known, vv. 6—12 are recited by the 
 
 with sinners: Nor my life 
 with bloody men ; 
 
 10. In whose hands is 
 wickedness: Their right- 
 hand is-full of bribes. 
 
 11. But I, may-I-walk in 
 mine integrity : Redeem me, 
 and be-gracious to me. 
 
 12. My foot stands in an 
 even-place: In the assem¬ 
 blies will-I-bless YflHWT. 
 
PSALM 26 (2;). 
 
 85 
 
 celebrant of the Divine Liturgy, at the washing of the fingers, 
 after the oblation of the elements. St. Cyril of Jerusalem 
 (Cateches. Mystagog. v.) observes, “This betokens that ye should 
 be cleansed from all sins, and stains; since, as by the hands are 
 meant our doings, the washing thereof fitly denotes the purity of 
 our actions.” “ Compass,” in the language of the Talmud and 
 in Rabbinical diction. 1 This verb means sitting, reclining at table, 
 and may well be taken here to express reclining at a banquet 
 round the altar, on what remained of a thankoffering. Observe 
 the contrast between “ the assembly of evil-doers ” and the godly 
 worshippers with whom the Poet reclines round the altar, v. 7. 
 Or , “that I may proclaim with the voice of thanksgiving,” &c.; 
 LXX., “To hear,” perhaps more correctly. v. 8. “Beauty,” 
 the ornaments, and costly furniture that render the Tabernacle a 
 meet dwelling for God; well expressed by LXX., evpr'epeian 
 (becoming appearance). “ Glory,” the Sh’-khinah, or manifesta¬ 
 tion of the Divine Majesty. v. 9. Gesenius (Hebr. Lex. s.v.) 
 gives “take away,” “destroy,” as another of its meanings. “ Gather 
 not my soul” ( = my person), &c., let me not be involved in the 
 fate awaiting those described here, and in v. 10. “Bloody men,” 
 ///., “men of bloods.” v. 11. “ Redeem,” cf. Ps. xxiv. (25), 22 ; 
 i.e., “Deliver me [from that fate].” v. 12. “Even-place” -in 
 security; a place free from cliffs and precipices. 
 
 PSALM 26 (2;). 
 
 1. To David. YaHWeH 
 is my light and my salva¬ 
 tion ; of whom shall-I-be- 
 afraid? YH“ is the strong¬ 
 hold of my life ; at whom 
 shall-I-tremble ? 
 
 2. When evil-doers drew- 
 nigh against me to eat my 
 flesh, mine adversaries, and 
 
 PSALM 26 (2;). 
 
 1. [A Psalm] of David, 
 [before he was anointed]. 
 The Lord is my light and 
 my salvation; whom shall- 
 I-fear ? The Lord is the 
 protector of my life ; before 
 whom shall-I-tremble ? 
 
 2. When evil-doers drew- 
 nigh against me to eat up 
 my flesh : Mine enemies that 
 
 1 Cf. 1 Kings (Sam.) xvi. 11 ; Cant. i. 12 {mesabh— couch, triclinium). 
 
86 
 
 PSALM 26 (2;). 
 
 my foes to me : They it is 
 that stumbled and fell. 
 
 3. Were an army to en¬ 
 camp against me, my heart 
 would not fear; Though 
 war should-rise-up against 
 me : In spite of this I would- 
 feel-safe. 
 
 4. One [thing] have I 
 asked of YYHWkH, that 
 will-I-seek-after; That I- 
 may-dwell in the house of 
 YH“ all the days of my life : 
 To gaze upon the glory of 
 YH“, and to survey His 
 Temple. 
 
 5. For He-hides me in 
 His place-of-covert, in the 
 evil time ; In the secret-part 
 of His tabernacle He-con- 
 ceals me: On a rock He- 
 sets me up. 
 
 6. And now shall my head 
 be - lifted - up above mine 
 enemies round about me; 
 And I-will-sacrifice in His 
 T abernacles sacrifices of 
 trumpet-sound: I-will-sing, 
 yea, I-will-chant-psalms to 
 YfflHWML 
 
 7. Hear, YaHW^H, my 
 voice, I cry - aloud : Be- 
 gracious also to me, and 
 answer me. 
 
 8. To Thee has my heart 
 said, Seek-ye My face : Thy 
 face, YH“, will-I-seek. 
 
 afflict me, They themselves 
 fainted and fell. 
 
 3. Though an army were- 
 set-in-array against me, my 
 heart shall not be afraid; 
 Though war were-to-rise-up 
 against me : In this will -1 
 trust, [am-I-confident.] 
 
 4. One [thing] have-I- 
 asked of the Lord, that will- 
 I-earnestly-seek ; that I- 
 may-dwell in the house of 
 the Lord all the days of my 
 life : That I-may-behold the 
 pleasantness of the Lord, 
 and survey His Temple. 
 
 5. For He-hides me in 
 His Tabernacle : In the day 
 of troubles He-shelters me 
 in the secret-part of His 
 Tabernacle ; 
 
 6. On a rock He-sets me 
 up ; And now He-has-lifted- 
 up my head over mine 
 enemies. I-went-round and 
 offered in His Tabernacle 
 the sacrifice of shouting: I- 
 will-sing, even sing-a-psalm 
 to the Lord. 
 
 7. Hear, O Lord, my 
 voice wherewith I-cry [to 
 Thee ; ] Have-mercy on me, 
 and hearken to me. 
 
 8. My heart said to Thee, 
 My face has - earnestly - 
 sought Thee: Thy face, O 
 Lord, I-will-seek. 
 
PSALM 26 (2;). 
 
 87 
 
 9. Hide not Thy face from 
 me; Repel not Thy servant 
 in anger; Thou-hast-been 
 my help : Cast me not off, 
 neither forsake me, O God 
 of my salvation. 
 
 10. Should my father and 
 my mother forsake me : Yet 
 Y^HW^H would-take-me- 
 up (i.e., adopt). 
 
 11. Teach me Thy way, 
 YH“; And guide me in a 
 plain path : Because of mine 
 enemies. 
 
 12. Give me not up to 
 the desire of mine adver¬ 
 saries : For false witnesses 
 are-risen-up against me, and 
 the breather-out of cruelty 
 (violence). 
 
 13. [I should have lost all 
 hope] Unless I-had-believed 
 [it would be given me] to 
 see the goodness of YH“ in 
 the land of the living. 
 
 14. Wait on Y*HW*H; 
 Be-firm, and let thy heart 
 take-courage : Yea, wait- 
 thou on YaUWeU. 
 
 9. Turn not Thy face 
 away from me; Turn not 
 away from Thy servant in 
 anger; Be Thou my helper, 
 forsake me not, neither over¬ 
 look me, O God my Saviour. 
 
 10. For my father and 
 my mother have - forsaken 
 me : But the Lord has - 
 taken me up. 
 
 11. Teach me in Thy 
 way, O Lord; And guide 
 me into a right path: Be¬ 
 cause of mine enemies. 
 
 12. Deliver me not over 
 to the desires of them-that- 
 afflict me: For unjust wit¬ 
 nesses are-risen-up against 
 me, and injustice has-lied to 
 herself. 
 
 13. I-believe that I-shall- 
 see the good-things of the 
 Lord in the land of the 
 living. 
 
 14. Wait on the Lord; 
 Be of good courage, and let 
 thy heart be-strengthened: 
 Yea, wait on the Lord. 
 
 This Psalm falls into three divisions. (1) Hope in God, 
 though hemmed in by foes (vv. 1—3). (2) Yearning to take 
 
 refuge in the Sanctuary (vv. 4—6). (3) Prayer for deliverance 
 
 (vv. 7—14). From v. 4 Aben Ezra infers that David wrote this 
 Psalm in his old age, cf. 2 Kings (Sam.) xxi. 17. The Vulgate 
 addition to Title is to be met with in some copies of LXX. 
 Codex Vatican., for instance, v. 1. “ Light,” as darkness often 
 stands for adversity, the Deliverer is regarded as the “ Light ” of 
 
88 
 
 PSALM 26 (2;). 
 
 him he rescues, cf. Mich. vii. 8; Isai. lx. 1. v. 2. “Mine 
 adversaries, and my foes to me ( = even mine).” “To me” 
 denotes the transit, or passing on of enmity to its object, an Arabic 
 idiom, no mere pleonasm. “Eat flesh,” in Syriac, means “to 
 accuse,” “ to slander.” v. 4. “ One-thing,” imam (LXX., mtan ), 
 Fem. for Neuter, lost in the Shemitic languages (if they ever had 
 it). “Pleasantness,” “brightness,” “beauty,” “grace,” “favour,” 
 so Gesenius ( sub voce , no “am). He renders it, “ the glory of YH.” 
 It may mean, either the majesty of Divine worship, or may imply, 
 “enjoying His favour.” “Visit,” “survey,” St. Jerome, “ Et 
 attendant templum ejus” ( = and that I may contemplate His 
 Temple). A now discarded Rabbinical gloss was, “ to attend 
 early.” “To gaze with delight on,” “To meditate [on the mani¬ 
 festation of God’s presence] in the Temple,” are possibly what 
 is meant, v. 5. Like a man secreting a fugitive in the recesses 
 of his tent, or dwelling. “For” connects this with v. 4, gives 
 the reason of the Poet’s yearning, in that he knows that, as a 
 friend of God, he will be protected ( = delivered) from all peril, 
 v. 6. “ Round about me.” LXX. read instead of the preposition 
 in text, the verb with which they begin the next clause. Thus 
 rendered, “ went around ” may have the same ritual sense as in 
 the foregoing Psalm, v. 6. “I will compass,” &c. “Trumpet- 
 sound,” jubilation, cf. Num. x. 10. v. 8. This somewhat obscure 
 clause may perhaps be paraphrased : “ In my distress my heart 
 ( = conscience) reminds me of Thy precept,” “Seek ye My face 
 ( = Presence);”•—“That will I seek.” LXX. (Codex Vatican.), 
 Old Itala, “ I have diligently sought Thy face; ” the Complu- 
 tensian Polyglot and Aldine, as also Symmachus, as in Vulgate 
 (Symm. ezeetei , sought); St. Jerome, “My face has sought;” 
 “ Quaesivit vultus meus ;” Targum, “Seek thou My face, Thy face, 
 YH“, will I seek.” v. 12. “Breather-out of violence” (cruelty) ; 
 Gesenius, “breathing-out wickedness;” St. Jerome, “et apertum 
 mendacium ” (= a barefaced lie). LXX. read the Participle 
 (“breathing-out’ ) as the personal verb, in the sense of “ uttering,” 
 in accordance with the context (“false witnesses,” ///., “witnesses 
 of falsehood ”), and drew the lit (the first syllable of the next 
 verse, lute, unless) to v. 12, to complete the sense; lu (to itself) 
 = heavteei , sibi. v. 13. The text plainly needs supplementing, 
 
PSALM 27 (28). 
 
 89 
 
 either at the beginning, or at the end, by some such phrase as 
 [“I had been undone”], [“I had lost all hope]—unless,” &c. 
 It is also suggested that the lule may be equivalent to “if” in 
 Psalm xciv. (95) n, (“If they should enter,” &c.), and serve 
 as the formula of an oath, or of a strong asseveration, or denial. 
 LXX., St. Jerome, and Vulgate drop the negative altogether. 
 
 PSALM 27 (28). 
 
 1. To David. To Thee, 
 YaHWeYL, do-I-call; My 
 Rock, be not silent from 
 me ; Lest Thou-be-silent 
 from me: And I-become- 
 like them-that-go-down into 
 the pit. 
 
 2. Hear the voice of my 
 supplications, when I-cry to 
 Thee : When I-lift-up my 
 hands toward Thine inner¬ 
 most-sanctuary. 
 
 3. Draw me not away 
 with the wicked, and with 
 the workers of iniquity; 
 Who speak peace with their 
 neighbours: But evil is in 
 their hearts. 
 
 4. Give to them according 
 to their work, and according 
 to the wickedness of their 
 deeds ; According to the 
 work of their hands give to 
 them. Render their requit¬ 
 ing to them. 
 
 5. Because they attend 
 not to the works of 
 
 PSALM 27 (28). 
 
 1. A Psalm of David him¬ 
 self. To Thee, O Lord, 
 have-I-cried ; My God, turn 
 not away silently from me ; 
 Lest Thou being-silent to¬ 
 ward me: So I-should-be- 
 likened to them-that-go- 
 down to the pit. 
 
 2. Hearken, [O Lord,] to 
 the voice of my supplication, 
 when I-pray to Thee : 
 When I-lift-up my hands 
 toward Thy holy Temple. 
 
 3. Draw me not away 
 with sinners, and [destroy] 
 me not] with the workers of 
 iniquity; Who speak peace 
 with their neighbour: But 
 evils are in their hearts. 
 
 4. Give them according 
 to their works, and accord¬ 
 ing to the malignity of their 
 devices ; Give them accord¬ 
 ing - to the works of their 
 hands : Render their recom¬ 
 pense to them. 
 
 5. Because they have not 
 attended to the works of 
 
go 
 
 PSALM 2; (28). 
 
 Y<zHW>H ; nor to the 
 operation of His hands: 
 May-He-break them down, 
 and not build them up (i.e., 
 rebuild them). 
 
 6. Blessed be YH“ : Be¬ 
 cause He - has - heard the 
 voice of my supplications. 
 
 7. YH“ is my strength 
 and my shield; In Him 
 does my heart trust, and I- 
 am-helped; Therefore my 
 heart rejoices-exceedingly: 
 And with my song will-I- 
 praise Him. 
 
 8. YH“ is their strength 
 ( rather , a strength to His 
 people) : And a fortress of 
 protection to His anointed is 
 He. 
 
 9. Save Thy people, and 
 bless Thine inheritance: 
 And be-a-shepherd to them, 
 and lift them up for ever 
 (bear them up for ever). 
 
 the Lord, even to the works 
 of His hands: Thou-shalt- 
 pull them down, and shalt 
 not build them up. 
 
 6. Blessed be the Lord: 
 Because He-has-hearkened 
 to the voice of my petition. 
 
 7. The Lord is my helper, 
 and my defender; In Him 
 does my heart trust, and I- 
 am helped; Therefore has 
 my flesh revived: And wil¬ 
 lingly will-I-give-thanks to 
 Him. 
 
 8. The Lord is the 
 strength of His people : 
 And the saving protector of 
 His anointed. 
 
 9. Save Thy people, [O 
 Lord], and bless Thine in¬ 
 heritance : Rule them also, 
 and lift them up for ever. 
 
 The ascription, or Title, is confirmed by the vv. 8, 9, 
 “ Anointed,” and by the Poet’s identifying his cause with that 
 of God’s people. The Psalm may be referred to the time of 
 Absalom’s revolt. v. 1. “Lest, Thou being silent.” “Pit,” 
 Hades, the grave, the nether world—the Poet’s life is threatened, 
 v. 2. “Sanctuary,” Aquila, Symmachus, and St. Jerome (“ oraculum ,” 
 oracle) derive the corresponding word (d^bhir) from dibber (he 
 spoke). LXX. naon (— temple) is preferable, as the word is 
 connected with Arab, dubr (hinder - part), i.e., the west end of 
 the Tabernacle, or Temple, where the Most Holy Place (Holy 
 of Holies) was situate. “Toward,” in worshipping, he faces 
 the place specially hallowed by the token of God’s Presence. 
 
PSALM 28 (29). 
 
 91 
 
 v. 3. “Draw me not” [into destruction] “with the wicked,” 
 
 i.e., his foes, who are described in the foregoing Psalm; cf. 
 Ps. xxv. (26) 9, 10. v. 4. “ Deal with them as they have dealt 
 with me,” cf. Ps. cxxxvi. (137) 8, where it is more fully developed, 
 v. 5. As “building up” is a frequent Scriptural term for posterity, 
 this verse implies the extirpation of the race of those here 
 mentioned, v. 7. LXX. and Vulgate, “My flesh . . . flourished 
 anew,” a variant which points to a divergent reading in the text 
 of the Alexandrian translators. “With my song,” lit., “from (by 
 means of) my song.” v. 8. “ Their strength,” the present 
 reading is lamo , “their;” by inserting another m, we get Vammd ., 
 “ to His people,” which is supported by LXX., and corresponds 
 
 to v. 11 of next Psalm. v. 
 poimanon of LXX. 
 
 PSALM 28 (29). 
 
 1. A Psalm, to David. 
 Ascribe to Y^HW^H, ye 
 sons of gods (i.e., angels ?): 
 Ascribe to YH“ glory, and 
 might. 
 
 2. Ascribe to YH“ the 
 glory of (i.e., due to) His 
 Name: Bow-down to YH a 
 in vesture of holiness (in 
 holy vestments)—in holy 
 attire (array). 
 
 3. The voice of YH“ is 
 upon the waters; The ’El 
 (God) of glory thunders: 
 YH U is upon waters many 
 (great, mighty). 
 
 4. The voice of YH“ is in 
 power (i.e., powerful): The 
 voice of YH“ is in majesty 
 (i.e., full of majesty). 
 
 “Shepherd,” feed, pasture = 
 
 PSALM 28 (29). 
 
 1. A Psalm to David [for 
 the close of the feast of 
 Tabernacles]. Bring to the 
 Lord, ye sons of God; 
 [Bring to the Lord young 
 rams ; ] 
 
 2. Bring to the Lord glory 
 and honour; Bring to the 
 Lord the glory [due] to His 
 Name : Worship the Lord 
 in His holy court. 
 
 3. The voice of the Lord 
 is upon the waters; The 
 God of majesty thunders: 
 The Lord is upon many 
 waters. 
 
 4. The voice of the Lord 
 is mighty: The voice of the 
 Lord is full of majesty. 
 
92 
 
 PSALM 28 (29). 
 
 5. The voice of YH“ 
 
 shatters cedars: Yea, YH“ 
 shatters the cedars of 
 L’bhanon. 
 
 6. He makes them also 
 to skip like a calf: Lebanon 
 and Sir’yon like a young 
 buffalo. 
 
 7. The voice of YH“ 
 
 cleaves the flames of fire. 
 
 8. The voice of YH“ 
 
 shakes the desert; Y#H- 
 WTH shakes the desert of 
 Oadesh. 
 
 9. The voice of YH“ 
 
 makes hinds to calve, and 
 strips the woods bare : And 
 in His temple, each-thing 
 thereto belonging says, 
 “ Glory.” 
 
 10. YattWeH took-His- 
 seat for the Flood : Yea, 
 YH“ sits King for ever (as 
 King for ever). 
 
 11. Y<zHWFH will - give 
 strength to His people: 
 YH“ will-bless His people 
 with peace. 
 
 5. [’Tis] the voice of the 
 Lord shattering the cedars : 
 Yea, the Lord shatters the 
 cedars of Libanus. 
 
 6. He also beats them 
 small like a calf of Libanus : 
 And the beloved is as a 
 young unicorn. 
 
 7. [’Tis] the voice of the 
 Lord dividing a flame of 
 fire; 
 
 8. A voice of the Lord 
 who shakes the desert: Yea, 
 the Lord shakes the desert 
 of Cades. 
 
 9. The voice of the Lord 
 who prepares the hinds [to 
 calve], and lays-bare the 
 thickets : And in His temple 
 every-one says, “ Glory.” 
 
 10. The Lord made the 
 Flood His dwelling : And 
 the Lord will-sit a King for 
 ever. 
 
 11. The Lord will-give 
 strength to His people : The 
 Lord will-bless His people 
 with peace. 
 
 The addition to the Title [“ for the close,” &c.] seems to 
 have been wanting in Origen’s Hexapla, and St. Jerome omits 
 it in his version. Still, most of the Greek Fathers accept it. 
 Thalhofer agrees with the view of Delitzsch, who, on very slight 
 grounds, explains this addition as implying that this Psalm was sung 
 on the last day of the feast of Tabernacles (LXX., Levit. xxiii. 36, 
 exbrfion). Rut in the present use of the Synagogue, Ps. lxiv. (65) 
 is the proper Psalm for the octave-day of Tabernacles, while the 
 
PSALM 28 (29). 
 
 93 
 
 present Psalm is sung on Pentecost, i.e., the fiftieth day after the 
 15th of Nisan, on which the Giving of the Law is commemorated. 
 The accompaniments of the Sinaitic Theophany, as recorded in 
 Exod. xix. 16; xx. 18; xxiv. 17, show that this Psalm, the theme 
 of which is the might of God made manifest in the thunder¬ 
 storm (“ The voice of the Lord ”), is most appropriate for the 
 occasion. This addition may, perhaps, refer to some unknown 
 peculiarity of the Alexandrian Synagogue ritual. The Psalm falls 
 into three parts: (1) vv. 1—3, “ Gloria in excelsisf “Ye angels 
 of the Lord bless the Lord.” (2) w. 3—9, subdivided into three 
 strophes: (a) vv. 3, 4, the distant rumbling, and bursting forth 
 of the storm; ( b) w. 5—7, the northern mountain range is 
 shaken by the crash of the thunder-peals ; (e) passing over 
 Palestine, the storm exhausts its fury on the southern deserts 
 (vv. 8, 9). (3) The thunder-shower, suggesting a retrospective 
 
 glance at the Flood. “ He who opened the cataracts of heaven is 
 still enthroned as King, at whose will, strength and peace shall 
 be bestowed on the people of His predilection ”— Pax hominibus. 
 
 v. 1. “Sons of gods” = “Sons of God,” or “Sons of the 
 mighty,” interpreted by most ancient commentators of “ the 
 mighty ones,” the rulers of the earth. By Targum, and by most 
 modern authorities, understood to mean the “ Angelic hosts; 
 cf. Ps. lxxxviii. (89) 6. It can also mean “ sons of rams ” 
 (= young rams), hence, to shirk the difficulty, LXX. and \ ulgate 
 combine the two meanings, v. 2. “Vesture''—holy vestments, 
 festal, or priestly garb. “ Glorious Sanctuary were admissible. 
 LXX. take it to mean the magnificent dwelling wherein the 
 Holy One abides, and translate accordingly. vv. 3—9. 1 he 
 
 voice of the Lord ” (the thunder), repeated srcen times (cf. Apoc. 
 x. 3, foil.), so, too, the Incommunicable Name. 1 he rise, 
 progress, and ravages of the storm, here attributed to the 
 thunder, are now described. “The waters, the storm-clouds; 
 as may be seen, the lightning is considered as a mere adjunct 
 to the thunder, v. 4. The bursting of the storm. “In power, 
 “in majesty” (cf. Ps. lxxvi. (77) 14, “in holiness”), i.e ., is 
 “powerful,” “full of majesty,” “is holy, so too St. Luke iv. 32, 
 en ex oust a ( = “with authority,” authoritative); Apoc. xviii. 2. 
 v. 6. The divergence of LXX. from the present text may be 
 
94 
 
 PSALM 28 (29). 
 
 accounted for by the slight difference (in Hebrew script) between 
 yar > qidh (he caused to leap, to tremble) of the text, as it now 
 stands, and yidliiq (“ he shall crush,” “ beat small ”), between 
 fr-qydh and y'd/iyq , before the introduction of vowel-points. 
 “Sirion” (in text, Sir* y On , Shir’yon), cf. Deut. iii. 9, the Sidonian 
 name of Mount Hermon, from its fancied resemblance to a 
 breast-plate, cf. 6 wpa£ (= thorax, a breast-plate), a mountain of 
 Magnesia so-called. The name may have been suggested by the 
 glittering snow-capped summit of Hermon. LXX. read yeshurun 
 (the pet name of the chosen race), by metathesis, and here, as 
 elsewhere, render it “ beloved,” “ Son of unicorns,” i.e., a young 
 unicorn, to be rendered “a young wild ox,” “a young buffalo.” 
 Thalhofer suggests the following gloss on the reading of LXX. : 
 “God, in His might, shatters the cedars of Libanus, ‘breaks 
 them small/ as easily as He could destroy a young horned 
 animal grazing on that range : but for all that, or, because He 
 is able to destroy whatever is mightiest, Israel, His beloved, 
 strengthened by Him, abides firm and unmoved. The animal 
 (unicorn, buffalo) here mentioned cannot be brought under the 
 yoke, and is famed for its strength ” (cf. Job xxxix. 9—11). 
 v. 7. “Cleaves,” makes the lightnings to appear broken, to go 
 zig-zag, sends forked lightning shafts. vv. 8, 9. The storm 
 bursts forth in the northern mountain-range, it sweeps over 
 Palestine, and its fury is spent over the desert of Cades in the 
 south. “ Cades ” (so Vulgate) included in the desert of Sin, or 
 Zin, and the most savage part of the Arabian waste, N.W. of the 
 desert of Pharan (Numb, xxvii. 14; xxxiii. 36). v. 9. “Hinds 
 to calve,” they drop their young through terror. Lowe and 
 Jennings suggest another rendering, on somewhat plausible 
 grounds, and which the parallelism seems to require: “ The 
 voice . . . makes the trees to shake,” or, “shakes the trees, and 
 strips the woods [of their foliage],” or, “ strips them by barking 
 or destroying the trees.” Targum, “obliges the hinds to bring 
 forth.” “ Temple ” = the universe. v. 10. Both Latin and 
 Greek Codices oscillate between “ dwells ” and “ makes-to-dwell; ” 
 SS. Augustine, Ambrose, with Arnobius and the Roman Psalter, 
 adopt the former, St. Jerome takes both. Thalhofer’s opinion is 
 that the original reading of LXX. was dwells ( katoikei ), and that 
 
PSALM 29 (30). 
 
 95 
 
 the present reading ( katoikiei , “ makes to dwell”) is due to a 
 mystic reference of the verse to the waters of Baptism, the 
 habitable, comfortable ( wohnlich ) stream. The sense seems to 
 be that God manifested Himself as Judge and King at (at the 
 time of?) the Flood, and remains such for evermore. v. n. 
 God will strengthen His people, who will be thus free from 
 attacks from without—“ peace/’ It may further imply strength 
 to resist evil, and so bless them with “peace.” 
 
 PSALM 29 (30). 
 
 1. A Psalm, a Song for 
 the Dedication of the house ; 
 to David. 
 
 2. I - will - extol Thee, 
 YtfHWFH, for Thou-hast- 
 raised (drawn) me up : And 
 hast not made my foes to 
 rejoice over me. 
 
 3. YH“, 'Elohay (i.e., my 
 God) : I-cried to Thee, and 
 Thou-hast-healed me. 
 
 4. YHTWLH, Thou-hast- 
 brought-up my soul from 
 Sheol: Thou-hast-kept-me- 
 alive [thus separating me] 
 from those-that-go-down to 
 the pit. 
 
 5. Sing-praises to YH“, 
 ye pious-ones of His: And 
 give-thanks to the memorial 
 of His holiness (Exod. iii. 
 15) (i.e., to His holy me¬ 
 morial [Name]). 
 
 6. For [there is] a mo¬ 
 ment in His wrath, Life in 
 His favour ; In the eventide 
 
 PSALM 29 (30). 
 
 1. A Psalm and Song at 
 the dedication of the house, 
 —of David. 
 
 2. I-will-exalt Thee, O 
 Lord, for Thou-hast-lifted 
 me up : And hast not caused 
 mine enemies to rejoice over 
 me. 
 
 3. O Lord, my God: I- 
 cried to Thee, and Thou- 
 hast-healed me. 
 
 4. O Lord, Thou - hast 
 brought-up my soul from the 
 nether-world : Thou-hast- 
 delivered me from [among] 
 those-that-go-down to the 
 pit. 
 
 5. Sing - psalms to the 
 Lord, ye saints of His : And 
 give - thanks to His holy 
 Memorial. 
 
 6. For anger is in His 
 wrath, but life in His 
 favour; At even weeping 
 
96 
 
 PSALM 29 (30). 
 
 weeping may - come - in - to 
 lodge, but at morn [there 
 is] a shout-of-joy. 
 
 7. As for me, I said in my 
 prosperity: “ I shall never 
 be moved.” 
 
 8. YtfHW^H, of Thy 
 favour Thou-hadst-estab- 
 lished my mountain in 
 strength : Thou-didst-hide 
 Thy face; I-was-troubled. 
 
 9. [Then] I-cried to Thee, 
 YH“; And to ’Adonay [my 
 Lord] I-made-supplication : 
 
 10. What profit is there 
 in my blood, when I-go- 
 down to the pit ? Shall the 
 dust praise Thee ? Can it 
 declare Thy truth ? 
 
 11. YH“, hear, and be- 
 gracious to me : YH“, be- 
 Thou my helper. 
 
 12. Thou - didst - change 
 for me my mourning into 
 dancing : Thou-didst-loose 
 my sack-cloth: And didst- 
 gird me with gladness ; 
 
 13. That [my] glory 
 might-sing-praise to Thee, 
 and net be - silent : 
 YtfHW^H, my God, for ever 
 will-I-give-thanks to Thee. 
 
 may-take-up-its abode, but 
 at morn there shall be glad¬ 
 ness. 
 
 7. As for me, I said in my 
 prosperity: “ I shall never 
 be moved.” 
 
 8. Lord, in Thy good- 
 pleasure, Thou-hadst-added 
 strength to my beauty; But 
 Thou-didst-turn-away Thy 
 face, and I-was-troubled. 
 
 9. [Then] to Thee, O 
 Lord, I-cried: And to my 
 God I-made-supplication. 
 
 10. What profit is there 
 in my blood, when I - go - 
 down to destruction? Shall 
 dust praise Thee? Or can 
 it declare Thy truth ? 
 
 11. The Lord heard, and 
 took-pity on me : The Lord 
 is-become my helper. 
 
 12. Thou - didst - change 
 for me my mourning into 
 joy; Thou-hast-rent-off my 
 sackcloth : And hast-girded 
 me with gladness ; 
 
 13. That my glory may¬ 
 sing-praise to Thee, and that 
 I be not pricked [with re¬ 
 morse : ] O Lord my God, 
 for ever will-I-give-thanks 
 to Thee. 
 
 Prescinding from the statement in the Title, this Psalm is 
 plainly a hymn of thanksgiving for deliverance from malignant 
 foes, such as are described in Pss. xxiv. (25), xxvii. (28). Aben 
 Ezra opines that David wrote this Psalm for the dedication of 
 
PSALM 30 ( 31 ). 
 
 97 
 
 his house, on his recovery from illness. But one word (“healed,” 
 in v. 3) gives countenance to this view, and it is at times used 
 for deliverance from straits (Ps. vL 3; Jerem. xvii. 14). Its 
 reference to Areuna’s threshing-floor (pace Thalhofer), is hardly 
 borne out by its tone, or contents. All that may be gathered 
 from the Title is that David was held to be the author, and that, 
 on some occasion, for “the Dedication of the House.” The 
 most noted cEnukkath hab-bayith (dedication of the house) is the 
 reconsecration of the Temple, under Judas Machabeus, in 
 memory whereof Kisleu 24, with an octave (mentioned by 
 St. John x. 22), has been kept ever since. It is likely that this 
 part of the Title is merely an indication of the ritual use of this 
 Psalm for the occasion of this commemoration. The persecution 
 avenged by the Machabaean victories, and the solemn reconcilia¬ 
 tion of the whilom profaned Sanctuary, account for the selection 
 of this Psalm, with its tone of grateful, yet humble joy. 
 
 v. 2. “ Raised,” primarily the verb denotes the drawing up 
 of a bucket out of a well. It fitly figures deliverance from “ the 
 pit.” v. 3. A pregnant construction; cf. Ps. xxvii. (28) 1. 
 v. 5. “To His Holy Memorial [A r ame\” /.<?., “to His Holy 
 Name.” v. 6. The parallelism requires, “ His anger [lasts] but 
 a moment, His favour for a lifetime.” v. 8. “ Mountain,” the 
 stronghold of Mount Sion (?). LXX., “Beauty,” “glory,” having 
 read hadEry (= my beauty) instead of hadry (= my mountain); 
 D and R are easily confounded in Hebrew script, v. 10. 
 “ Blood ” shows that the Poet had escaped a violent death, 
 v. 12. “Sackcloth,” the garb of mourning girded with a rope, 
 in exchange for which “he is girded with joy.” v. 13. “My” 
 has evidently fallen out of the text, but is retained in LXX. 
 “ Glory,” /.<?., the immortal soul made after the likeness of God. 
 “ Pricked with remorse, sorrow," so as to be unable to sing,—“ to 
 be silent.” 
 
 PSALM 30 (31). PSALM 30 (31). 
 
 I. To the Chief-Musician ; 1. For the end, a Psalm 
 
 a Psalm, to David. of David, [on his being 
 
 beside himself for anguish], 
 (cf. v. 23.) 
 
 H 
 
PSALM 30 (31). 
 
 2. In Thee, Y^HWflT, 
 do-I-take-refuge; let me 
 never be ashamed: In Thy 
 justice deliver me. 
 
 3. Incline to me Thine 
 ear; deliver me speedily: 
 Be-Thou to me a rock of 
 defence, and a house of 
 fortresses, to save me. 
 
 4. For my rock and my 
 fortress art THOU : And for 
 Thy Name’s sake Thou- 
 wilt-lead me and wilt-guide 
 me. 
 
 5. Thou - wilt - bring me 
 out of that net they-have- 
 laid - privily for me : For 
 THOU art my stronghold. 
 
 6. Into Thy hand I- 
 commend my spirit: Thou- 
 hast-redeemed me, Y^H- 
 W<?H, ’El (i.e., God) of truth. 
 (St. Luke xxiii. 46.) 
 
 7. I - have - hated (Thou 
 hatest) the worshippers of 
 vain illusions: But I trust in 
 YH“. 
 
 8. I-will-be-glad and re¬ 
 joice in Thy mercy; For 
 Thou - art - wont - to - have - 
 consideration for mine afflic¬ 
 tion : Thou-hast-taken-cog- 
 nizance of the distresses of 
 my soul: 
 
 9. And hast not shut me 
 up into the hand of the 
 enemy : Thou-hast-set my 
 feet in a large-place. 
 
 2. In Thee, O Lord, do- 
 I-trust; let me never be 
 ashamed : In Thy justice 
 deliver me. 
 
 3. Incline Thine ear to 
 me; hasten to rescue me: 
 Be-Thou to me for a pro¬ 
 tecting God, and for a house 
 of refuge to save me. 
 
 4. For my strength and 
 refuge art THOU : And for 
 Thy Name’s sake Thou-wilt- 
 lead me and wilt - maintain 
 me. 
 
 5. Thou-wilt-bring me 
 out of the snare which they- 
 have-hidden for me : For 
 THOU art my protector. 
 
 6. Into Thy hands I-com- 
 mend my spirit : Thou- 
 hast - redeemed me, Lord 
 God of truth. 
 
 7. Thou-hatest them that 
 idly worship vanities: But 
 I trust in the Lord; 
 
 8. I-will-be-glad and re¬ 
 joice in Thy mercy; For 
 Thou - hast - looked - upon 
 mine affliction: THOU-hast- 
 saved my soul from dis¬ 
 tresses ; 
 
 9. And hast not shut me 
 up into the hands of the 
 enemy : Thou-hast-set my 
 feet in a large place. 
 
PSALM 30 (31). 
 
 99 
 
 10. Be-gracious to me, 
 YaHW^H, for I am in dis¬ 
 tress : Mine eye wastes- 
 away with grief, my soul 
 and my belly. 
 
 11. For my life is-spent 
 with grief, and my years 
 with sighing; My strength 
 fails because of mine 
 iniquity : And my bones 
 are-wasted-away. 
 
 12. By reason of all mine 
 enemies I-am a reproach, 
 And especially so to my 
 neighbours, and a fear to 
 mine acquaintance: They- 
 that-see me out-of-doors: 
 Flee from me. 
 
 13. I-am-forgotten like a 
 dead-man out of mind: I- 
 am like a vessel going-to- 
 pieces; 
 
 14. For I-have-heard the 
 slander of many, Fear on 
 every side; Taking-counsel 
 together against me : They- 
 plot to take my life. 
 
 15. But I trusted in Thee, 
 YH“: I-said, “ THOU art 
 my God.” 
 
 16. In Thy hand are my 
 times: Deliver me from the 
 hand of mine enemies, and 
 from my persecutors. 
 
 17. Make Thy face to 
 shine upon Thy servant: 
 Save me in Thy loving¬ 
 kindness. 
 
 10. Have-mercy on me, 
 O Lord, for I-am-afflicted; 
 Mine eye is troubled with 
 indignation, my soul and my 
 belly. 
 
 11. For my life is-spent 
 with grief and my years with 
 groanings; My strength is 
 weakened through poverty: 
 And my bones are troubled. 
 
 12. On account of all 
 mine enemies I-am become 
 a reproach; But especially 
 so to my neighbours, and a 
 fear to mine acquaintance; 
 They-that-saw me out-of- 
 doors : Fled from me. 
 
 13. I-am forgotten like 
 one-dead out of mind: I- 
 am become like a broken 
 vessel; 
 
 14. For I-have-heard the 
 defaming of many that dwell 
 round about; While they- 
 gathered together against 
 me: They-devised to take 
 my life. 
 
 15. But I trusted in Thee, 
 O Lord: I-said, “ THOU art 
 my God.” 
 
 16. In Thy hands are my 
 lots: Deliver me from the 
 hand of mine enemies, and 
 from them-that-persecute me. 
 
 17. Make Thy face to 
 shine upon Thy servant: 
 Save me in Thy mercy. 
 
100 
 
 PSALM 30 (31). 
 
 18. Y^HWVH, let me not 
 be-ashamed ; for I-have- 
 called-upon Thee: Let the 
 wicked be-ashamed, let- 
 them-be-silent in Sheol. 
 
 19. Let lying lips be- 
 dumb ; That speak against 
 the just man arrogance, with 
 pride and scorn. 
 
 20. How great is Thy 
 goodness, which Thou-hast 
 laid-up for them-that-fear 
 Thee ; [Which] Thou-hast- 
 wrought for them-that-take- 
 refuge in Thee, before the 
 sons of man ! 
 
 21. Thou-shalt-hide them 
 in the secret-place of Thy 
 presence from the plottings 
 of man; Thou-shalt-conceal 
 them in a tent from the strife 
 of tongues. 
 
 22. Blessed be YTHW^H : 
 For He - has - wondrously - 
 shown His loving-kindness 
 to me in a fortified city (lit., 
 a city of defence). 
 
 23. As for me, I-said in 
 my perturbation, “ I-am-cut- 
 off from before Thine 
 eyes; ” Yet Thou-didst- 
 hear the voice of my sup¬ 
 plications, when I-cried to 
 Thee. 
 
 24. Love YH“, all ye His 
 pious-ones; YH U preserves 
 
 18. O Lord, let me not 
 be ashamed; for I-have- 
 called-upon Thee: Let the 
 ungodly be ashamed, and 
 be-led-down to Hades (i.e., 
 the grave, the nether-world). 
 
 19. Let deceitful lips be¬ 
 come speechless, which 
 speak iniquity against the 
 just, with pride and scorn. 
 
 20. How great is the 
 abundance of Thy good¬ 
 ness, [O Lord,] which Thou- 
 hast-laid-up for them-that- 
 fear Thee ! [Which] Thou- 
 hast-wrought for them that 
 trust in Thee, in the pre¬ 
 sence of the sons of men ! 
 
 21. Thou-wilt-hide them 
 in the covert of Thy pre¬ 
 sence from the vexation of 
 men; Thou-wilt-screen them 
 in [Thy] tabernacle from the 
 strife of tongues. 
 
 22. Blessed be the Lord: 
 For He - has - wondrously- 
 made-manifest His mercy to 
 me, in a fortified city. 
 
 23. But I said in my 
 terror, “ I-am-cast-out from 
 the sight of Thine eyes; ” 
 Therefore Thou - hast - 
 hearkened to the voice of 
 my supplication, when I- 
 cried to Thee. 
 
 24. Love the Lord, all ye 
 His saints; For the Lord 
 
PSALM 30 (31). 
 
 IOI 
 
 the faithful: And plentifully 
 requites the proud doer. 
 
 25. Be - strong, and let 
 your heart take-courage: 
 All ye - that - hope in 
 YaRWeH. 
 
 seeks for truth: And richly 
 requites proud doers. 
 
 25. Do manfully, and let 
 your heart be strengthened : 
 All ye that hope in the 
 Lord. 
 
 On account of several striking coincidences of diction, and 
 situation, some critics assign this Psalm to Jeremias. But, as 
 that Prophet’s writings teem with phrases and expressions 
 borrowed from earlier authors, it may well be that the above- 
 mentioned points of contact may be accounted for by his having 
 laid an old Davidic Psalm under contribution. The addition to 
 the Title (LXX. ekstaseos = of ecstasy; Vulgate, pro ecstasi= for 
 an ecstasy) is wanting in the text, and was to be found in some 
 
 few copies of LXX. in the time of Theodoret. There is no trace 
 
 of it in the earlier Greek and Latin Psalters. It seems to be an 
 
 explanation suggested by v. 23 (in excessu ?nentis). v. 2 is 
 
 repeated almost word for word in Ps. lxxi. (72) 2. “Justice,” in 
 vindication of Thy justice, v. 3. “ Rock.” As is their wont, 
 LXX. eschew the metaphor, and render it “ God.” v. 6. 
 “ Redeemed ” refers to former habitual deliverances. “ God of 
 truth,” faithful to Thy promises, “ God of faithfulness.” v. 7. 
 Save the Chaldean Paraphrase, all the ancient versions read, 
 “ Thou hatest,” so too many leading Hebrew scholars. “ Obser- 
 vantes’\of Vulgate may here betaken to mean “worshippers;” 
 cf. Virgil, Georg, iv. 212, “Observant regem,” “Vain illusions,” 
 false gods, vain emptinesses (cf. Deut. xxxii. 21), or, the wiles, 
 the superstitious practices of his foes. v. 8. “ Consideration,” 
 epeides in LXX., in the same sense as respexit (= looked upon, 
 regarded) of St. Luke i. 48. v. 9. “Shut up into,” delivered 
 over to the power of, &c., cf. 1 Kings (Sam.) xxiii. 11. These 
 Preterites may be rendered as consuetudinal Presents, as 
 expressing the general character of Providential government, 
 v. 10. “Mine eye,” probably “my features are emaciated, 
 have fallen away through grief, vexation, “ anger ”—so LXX., 
 e?i thymoi (with indignation). “ Myself, my soul and body; ” 
 St. Jerome, “ caligavit oculus ” ( = mine eye is grown dim). 
 
102 
 
 PSALM 31 ( 32 ). 
 
 v. 11. “Mine iniquity,” rendered by LXX. “poverty,” misery, 
 suffering; they reject the notion of guilt. v. 12. “By reason 
 of” (LXX. pcira), which may be rendered, as in Vulgate, 
 
 “ More than all,” &c., but bears the meaning given above (cf. 
 
 1 Cor. xii. 15 , para foil to = “on that account;” “ along of that”), 
 v. 13. “Out of mind,” lit., “out of heart,” St. Jerome and 
 Vulgate, “a corde” (cf. Italian scordarsi = to forget); “I am 
 clean forgotten, no more thought of;” cf. Deut. xxxi. 21, “out of 
 mouth,” i.e., “ forgotten so as never to be mentionedP “ Going 
 
 to pieces,” lit., “ a perishing vessel,” any instrument, or article of 
 furniture hopelessly worn out. v. 14. “Fear on every side” 
 —“fear” (in the text ma-ghor = fear, sojourn, an abode), taken 
 by LXX. in the third signification, v. 15. Better,. “I trust,” 
 “I say.” v. 16. “Times,” = the divers events, the vicissitudes of 
 my life (cf. 1 Paral. (Chron.) xxix. 30). vv. 20—23. This 
 plaintive narrative of his gives place to confidence and grateful 
 anticipation of the Divine interposition on his behalf, v. 20. 
 “Laid up,” lit., “hast hidden,” cf. Apoc. ii. 17, “hidden manna.” 
 “ Before ” (perhaps)—“ despite,” “ under the nose of the sons 
 of,” &c., cf. Ps. xxii. (23) 5. v. 21. “Plottings.” St. Jerome, 
 “ a duritia viri ” (from the harshness, the oppressiveness of 
 man); ruklisey (= plottings [?]) occurs only here in the Scriptures. 
 “In a tent,” booth, cot, any shelter. St. Jerome, “in umbra” 
 (in a shaded place, under cover). v. 22. “Fortified city,” a 
 historical allusion now lost. v. 23. “Cut off.” St. Jerome, 
 “ projectus sum ” (I am cast forth). “ In my haste,” “ alarm ” 
 ( = Vchoptizi). v. 24. “ Faithful,” so too St. Jerome, but Gesenius 
 with LXX., “fidelities,” “truths.” 
 
 PSALM 31 (32). 
 
 1. To David, a Mas’kil. 
 Blessed (lit., O the happi¬ 
 nesses) of him - who - is- 
 exempted from transgres¬ 
 sion ; covered [with respect 
 to] sin. 
 
 PSALM 31 (32). 
 
 I. Of David himself [a 
 Psalm] of instruction ; 
 Blessed are they whose ini¬ 
 quities are forgiven, and 
 whose sins are covered. 
 
PSALM 31 (32). 
 
 103 
 
 2. Blessed [lit., as above] 
 is the man to whom 
 YtfHW<?H imputes not ini¬ 
 quity : And in whose spirit 
 there is no guile. 
 
 3. While I-kept-silence, 
 my bones wasted-away: 
 Through my groaning all 
 the day long. 
 
 4. For day and night Thy 
 hand was-heavy upon me: 
 My vital - moisture was - 
 changed (i.e., dried - up) 
 [as] with summer droughts. 
 Selah. 
 
 5. I - acknowledged my 
 sin to Thee, and mine 
 iniquity I covered (i.e., hid) 
 not; I-said, “ I-will-confess 
 my transgressions to 
 YtfHW<?HAnd Thou 
 forgavest the iniquity of my 
 sin. Selah. 
 
 6. Therefore, let every 
 pious-man pray to Thee, 
 while Thou mayest be 
 found; Surely at the over¬ 
 flowing of mighty waters: 
 They shall not reach unto 
 him. 
 
 7. THOU art my hiding- 
 place, from trouble Thou- 
 wilt - preserve me ; With 
 songs of deliverance wilt- 
 Thou-compass me about. 
 Selah. 
 
 8. I-will - make - thee-to- 
 understand, and instruct 
 
 2. Blessed is the man to 
 whom the Lord imputes not 
 sin : And in whose spirit 
 there is no guile. (Rom. 
 iv. 7.) 
 
 3. Because I-was-silent, 
 my bones grew-old: While 
 I-groaned all the day long. 
 
 4. For day and night Thy 
 hand was-heavy upon me: 
 
 I turned in my misery, while 
 the thorn was-fastened in 
 [me]. 
 
 5. I-acknowledged my sin 
 to Thee, and mine iniquity 
 I-covered (i.e., hid) not; I- 
 said, “ I-will-confess against 
 myself mine iniquity to the 
 Lord : ” And THOU - for¬ 
 gavest mine ungodly sin— 
 the ungodliness of my sin. 
 
 6. Therefore shall every 
 holy-one pray to Thee in a 
 fit time; [As to] the flood 
 of great waters to him [the 
 holy-one] only they shall not 
 come-nigh. 
 
 7. THOU art my refuge 
 from the affliction that com¬ 
 passes me about: My joy, 
 deliver me from them-that- 
 beset me. 
 
 8. I-will-give thee under¬ 
 standing, and instruct thee 
 
104 
 
 PSALM 31 (32). 
 
 thee in that way wherein 
 thou - shalt - walk : I - will- 
 counsel [thee,] Mine eye 
 shall be upon thee (i.e., I- 
 will-favour thee). 
 
 9. Be-ye not as horse, as 
 mule, without understand¬ 
 ing ; With bit and bridle his 
 mouth [is] to-be-held-in: 
 
 [Else] they will not-come 
 near thee. 
 
 10. Many sorrows shall 
 be to the wicked-man ; But 
 he that trusts in YaHW^H : 
 
 He-encompasses him about 
 with loving-kindness. 
 
 11. Be-glad in YH“, and 
 rejoice, ye just: And shout- 
 for-joy, all ye upright in 
 heart. 
 
 The second of the seven Penitential Psalms. “ Humble con¬ 
 fession leads to forgiveness ” is the burden of the Psalm. Mas’kil, 
 rendered in LXX. syneseds , eis synesin, in Vulgate, intellectus 
 (of, for understanding, instruction), is the title of thirteen Psalms 
 (3b 4b 43) 44) 5 1 —54) 73 ) 77 ) 8 7 ) 88 ) Mi)- Of the many attempted 
 explanations of the term (none of which are wholly satisfactory), 
 that which is probably the primary meaning of the word, is “ an 
 instructive, a didactic poem,” which approaches the sense in 
 which it occurs in Ps. xlvi. (47) 8. “Sing ye hymns intelligently ” 
 (mas’kil) or “ skilfully .” LXX., synetos. St. Jerome gives as 
 title “David eruditio” (David’s instruction). v. 1. Pardon is 
 here expressed by a reversal of the usual terms; instead of “ he 
 has had transgression taken away from him,” the Poet has: 
 “ he who is taken away with respect to transgression,” i.e., 
 “exonerated [from] transgression,” in a word, “whose misdeeds 
 are forgiven.” “ Covered with respect to sin.” “ Covered,” 
 “ imputes not,” have been falsely interpreted by the heresiarchs 
 
 in this way wherein thou- 
 shalt-walk: I-will-fix Mine 
 
 eyes upon thee. 
 
 * 
 
 9. Be ye not as horse and 
 mule, which have no under¬ 
 standing ; With bit and 
 bridle constrain-thou their 
 jaws: [Else] they will not 
 come nigh thee. 
 
 10. Many are the scourges 
 of the sinner ; But him-that- 
 hopes in the Lord mercy 
 shall-compass-about. 
 
 11. Rejoice in the Lord, 
 and exult, ye just : And 
 glory, all ye upright in heart. 
 
PSALM 31 (32). 
 
 105 
 
 of the sixteenth century. “ In whose spirit no guile ” (cf. St. John 
 i. 48), shows that there is no notion here of a mere “ covering 
 up,” “putting out of sight,” but of a real inward trans¬ 
 formation (see Mohler’s Symbolism , § 13). v. 2. “Guile,” 
 self-deception, false excuses, palliation, if not denial of guilt, 
 v. 3. His frame wore out amid the inward conflicts, the 
 spiritual strife of his semi-repentant hesitation, v. 4. St. Jerome, 
 “ I turned myself (tossed about) in my misery, while summer 
 glowed continually” (cum exardesceret sestas jugiter). The 
 rendering of the present Hebrew text is at best conjectural. “ My 
 moisture” (leshaddi), i.e., my vital juices, my sap, “was changed 
 in (with) the droughts of summer (harvest),” is a closely literal 
 rendering. But, per contra , leshadh occurs only here and Numb, 
 xi. 8, where it means “a cake;” by LXX. and Theodotion it is 
 rendered eis talaiporian (into misery); Symmachus, “into 
 corruption.” Char 1 honey (droughts) occurs here only in this form ; 
 LXX. read (had in their text) qots (thorn) for qa-yits of present text 
 (= summer, harvest). The Old Itala reads in asrumnaw (into 
 distress); aerumna mea (my distress) of Vulgate may be accounted 
 for by a blundering scribe taking the final m for mea (my). In 
 the vowelless MSS., LXX. would have had the same text, or all but 
 the same. If we accept the present Hebrew text, we may read, 
 “ My vigour is dried up by the parching heat of summer,” i.e ., as 
 a plant languishes under the parching heat of summer, and 
 withers, so am I consumed with the fever of remorse. “ The 
 thorn fastened ” of LXX. comes to much the same, “ the pricks 
 of self-reproach.” v. 5. “ Against myself,” LXX. read “dldi 
 (against me), instead of u aley (concerning) of present pointed 
 text. “ The impiety of my sin ”=“ mine impious sin,” LXX. and 
 Old Itala, “the impiety of my hearts v. 6. Z//., “at the time 
 of finding,” ere it be too late. When Thou mayest be found, 
 v. 7. The result of penitent confession and supplication; he 
 shall be screened from the dread visitations of God’s wrath— 
 “ the flood, inundation of mighty waters.” Hemistich b may be 
 rendered, “ Even should mighty waters burst forth, yet to him 
 (the pious-man, or the penitent for whom he intercedes) they 
 shall not come nigh.” “ Flood ” here figures overwhelming 
 calamities. v. 7 b. “ Thou shalt cause me to raise unceasing 
 
io6 
 
 PSALM 32 (33). 
 
 hymns of thanksgiving for deliverance, whithersoever I go.” 
 St. Jerome, “ Thou art my protection, Thou wilt guard me from 
 the foe; My saving praise ” (= laus mea salvans), “ Thou wilt 
 compass me about.” v. 8. God is introduced as answering the 
 Poet’s prayer. Hemistich b (perhaps), “ I-will give [thee] counsel; 
 Mine eye shall be upon thee.” The divergence of LXX. from 
 the Hebrew may be accounted for by a change of one or two 
 letters. St. Jerome, “ I-will-think of thee with Mine eye ” (cogitabo 
 de te oculo meo). v. 9. A warning to mankind, “With bit,” 
 &c., “ Lest they come,” &c., so Aben Ezra and Qimchi ; 
 “ [Else (or, “ because ”)] they will not come,” &c.; lit, [there is] 
 no coming near to thee. St. Jerome, “ Qui non accedunt ad te ” 
 (who approach thee not). Syriac, “Which [men] restrain with 
 a bridle from their youth ” is the rendering of hemistich a. 
 The several disparate meanings assigned to “edJUyd (“his 
 mouth,” LXX., and St. Jerome, “their jaws”), the fact too that 
 li-bLldm (= “ for binding,” “ for restraining ”) occurs nowhere else 
 in Biblical Hebrew, though bearing that meaning in Chaldee and 
 Syriac, justify Thalhofer’s suspicion that the text of hemistich b 
 is somewhat corrupt, and that a verb is missing after “ [there is] 
 no . . . coming near,” &c. The several renderings of the 
 Masoretic text are conjectural. 
 
 PSALM 32 (33). 
 
 1. Rejoice in Y«HW«H, 
 ye just - ones : Praise is 
 comely for the upright. 
 
 2. Give-thanks to YH“ 
 with harp: With ten¬ 
 stringed lute sing-praises to 
 Him. 
 
 3. Sing-ye to Him a new 
 song : Play-skilfully with 
 joyous-sound. 
 
 4. For the word of 
 
 PSALM 32 (33). 
 
 1. A Psalm of David. 
 Rejoice in the Lord, ye just: 
 Praise becomes the upright. 
 
 2. Give - thanks to the 
 Lord on the harp: Play to 
 Him on a ten-stringed lute. 
 
 3. Sing to Him a new 
 song: Play [to Him] skil¬ 
 fully with a loud-noise. 
 
 4. For the word of the 
 
PSALM 32 (33). 
 
 107 
 
 Y^HWFH is upright: And 
 all His work is in truth. 
 
 5. He - loves uprightness 
 and justice: The earth is- 
 full of the loving-kindness 
 of YaHWell. 
 
 6. By the word of 
 YtfHWAH the heavens were- 
 made : And all the host 
 thereof by the breath of His 
 mouth. 
 
 7. He-gathers the waters 
 of the sea together as a 
 heap : He - lays - up the 
 depths in storehouses. 
 
 8. Let all the earth fear 
 YH“: Let all the inhabi¬ 
 tants of the world stand-in¬ 
 awe of Him. 
 
 9. For He spoke, and it- 
 was : He commanded, and 
 it-stood-fast. 
 
 10. Y^HWLH frustrates 
 the counsel of the nations : 
 He thwarts the thoughts of 
 the peoples. 
 
 11. The counsel of YH U 
 stands for ever : The 
 thoughts of His heart to 
 generation and generation. 
 
 12. Happy is the nation 
 whose God is Y^HW^H: 
 The people He-has-chosen 
 for His own inheritance. 
 
 Lord is upright: And all 
 His works are in faithfulness 
 (i.e., are faithful). 
 
 5. He - loves mercy and 
 judgment: The earth is full 
 of the mercy of the Lord. 
 
 6. By the word of the 
 Lord the heavens were 
 established : And all the 
 host thereof by the breath 
 of His mouth. 
 
 7. He-gathers the waters 
 of the sea together as [in] 
 a wine-bag: Laying-up the 
 depths in storehouses. 
 
 8. Let all the earth fear 
 the Lord: Let all the in¬ 
 habitants of the world 
 tremble before Him. 
 
 9. For He spoke, and 
 they-were made: He com¬ 
 manded, and they - were 
 created. 
 
 10. The Lord frustrates 
 the counsels of the nations: 
 He - sets - aside also the 
 thoughts of peoples, [and 
 brings-to-nought the coun¬ 
 sels of princes]. 
 
 11. But the counsel of the 
 Lord endures for ever : The 
 thoughts of His heart from 
 generation to generation. 
 
 12. Blessed is the nation 
 whose God is the Lord: 
 The people He-has-chosen 
 for His own inheritance. 
 
io8 
 
 PSALM 32 (33). 
 
 13. From the heavens 
 YH" looks: He-beholds all 
 the sons of man; 
 
 14. From the place of His 
 abode He - looks - forth: 
 Upon all the inhabitants of 
 the earth; 
 
 15. He that is the sole 
 fashioner of their hearts: 
 That considers all their 
 works. 
 
 16. There is no king 
 saved by the multitude of an 
 army: A strong-man is not 
 delivered by great strength. 
 
 17. The horse is a de- 
 ceptive-thing for safety: 
 Neither will - he - cause - to- 
 escape by his great power. 
 
 18. Lo, the eye of YH“ is 
 upon them-that-fear Him: 
 Upon them - that - wait - for 
 His loving-kindness ; 
 
 19. To deliver their soul 
 from death: And to-keep- 
 them-alive in famine. 
 
 20. Our soul has-waited 
 for YaHWFH : Our help 
 and our shield is He. 
 
 21. For in Him shall our 
 heart rejoice : Because we- 
 have-trusted in His holy 
 Name (lit., the Name of His 
 holiness). 
 
 22. Let Thy loving-kind¬ 
 ness, YH“, be upon us: 
 According as we-have-hoped 
 in Thee. 
 
 13. The Lord looks-out of 
 heaven: He-beholds all the 
 children of men; 
 
 14. From the abode He- 
 has - prepared - for Himself 
 He-looks-on all that dwell 
 on the earth : 
 
 15. He that fashions the 
 heart of each-one : That 
 knows all their works. 
 
 16. A king is not saved 
 by reason of a great army: 
 And a giant is not delivered 
 by the greatness of his 
 strength. 
 
 17. A horse is not-to-be- 
 relied - upon for safety : 
 Neither can-he-deliver-him- 
 self by his great strength. 
 
 18. Lo, the eyes of the 
 Lord are upon them-that- 
 fear Him: And upon them 
 that hope in His mercy; 
 
 19. To deliver their souls 
 from death: And to feed 
 them in famine. 
 
 20. Our soul waits for the 
 Lord: Because He is our 
 helper and protector. 
 
 21. For in Him shall our 
 heart rejoice : And we-have- 
 trusted in His holy Name. 
 
 22. Let Thy mercy, O 
 Lord, be upon us: Accord¬ 
 ing as we-have-hoped in 
 Thee. 
 
PSALM 32 (33). 
 
 109 
 
 With Pss. i. and ii., this is the last of the “ orphan ” Psalms 
 (as the Rabbis call Psalms destitute of title), of the 1st Book. An 
 old Jewish canon, which may be deemed to hold good for the 
 earlier, but not for the later Books, enacts that all anonymous 
 Psalms be accounted the compositions of the authors named in the 
 superscription last preceding, which may account for the LXX. 
 ascribing this Psalm “ to David.” We divide it as follows: 
 (1) vv. 1—3. An invitation to the just to praise God. (2) vv. 4—19. 
 For He is the Creator, subdues the nations, watches over His true 
 worshippers. (3) vv. 20—22. Protestation of hope, prayer. While 
 the absence of title has led some authors to regard this as 
 a continuation of the foregoing Psalm ; the fact that it contains 
 scarcely one original verse, that, for the most part, it is culled 
 from the post-Exilic Psalms, which, however, may have borrowed 
 from it (an alternative not less probable), is alleged in proof of its 
 late origin. 
 
 v. 1 a recalls Ps. xcvi. (97) 12. “Praise . . . upright,” cf. Ps. cxlvi. 
 (147) 1. v. 2. Cf. Ps. xci. (92) 4. Aben Ezra renders : “ with the 
 psaltery [and] an instrument of ten strings.” v. 3. “New song,” 
 characteristic of the post-Exilic Psalms ; cf. Pss. xcv (96) 1; xcvii. 
 (98) 1; cxliii. (144) 9 ; cxlix. 1 ; Apoc. xiv. 3. v. 4. “ Faithfulness,” 
 in fide , so St. Jerome and Vulgate, after LXX., /.<?., fidelity to His 
 covenant, to His promises, v. 5. “Uprightness and justice” refer 
 here to God’s providential dealings, not to man’s acts. v. 6. “Host,” 
 or army of heaven. LXX., Svva /jus ( dynamis ); St. Jerome, “ornatus,” 
 their furniture, adornment, may be, the constellations, v. 7 refers to 
 Gen. i. 9, the work of creation. LXX. read nddh , “ a wine-skin,” 
 instead of nedh, “ a heap,” which occurs six times in Biblical 
 Hebrew, and always of water; cf. Ps. lxxvii. (78) 13. “Store¬ 
 houses,” a frequent Biblical trope for the places where rain, snow, 
 and hail were conceived to be reserved, v. 9. “ It stood-fast,” 
 /.<?., what He commanded was unchangeable; cf. Ps. cxviii. (119) 
 91. v. 10. Unless it was in their text, the appendage of LXX. 
 adds nought to the sense; suggested, perhaps, by Ps. cvi. (107) 
 40 (?). v. 12. (. Literally ) “ Oh ! the happiness,” &c., cf. Ps. cxliii. 
 (144) 15; Deut. xxxiii. 29. v. 13. Literally , “the totality of 
 the sons of man.” v. 14. St. Jerome, “de firmissimo habitaculo ” 
 (from His most stable abode). c£ hofiov (ex hetoirnou ) of LXX., 
 
no 
 
 PSALM 33 (34). 
 
 “ praeparato ” of Vulgate (prepared, established), results from their 
 reading makhon (“place”) as a participle. v. 15. He knows 
 the secrets of the hearts, since He alone fashioned them, so Aben 
 Ezra; but R. Rashi refers the particle yachadh (altogether) to 
 “ hearts.” He created each heart individually , all without excep¬ 
 tion. v. 17. They will be disappointed who look to cavalry for 
 victory; Despite his strength, the horse shall not cause [his rider] 
 to escape the foe, or as in LXX. and Vulgate, “ shall not save 
 himself;” cf. Ps. xix. (20) 8. The Jews accounted war-chariots 
 and cavalry most efficient in warfare, v. 20. Cf. Ps. cxiii. (115) 
 9—11. 
 
 PSALM 33 (34). 
 
 1. To David, when he- 
 changed his reason (i.e., 
 feigned madness), before 
 Abimelekh : And he - ex¬ 
 pelled him, and he-went. 
 (1 Kings (Sam.) xxi. 14.) 
 
 2. (Aleph). I - will - bless 
 Y^HWdT at all times: His 
 praise shall be continually 
 in my mouth. 
 
 3. (Beth). In YH“ shall 
 my soul glory: The meek 
 shall-hear, and be-glad. 
 
 4. (Gimel). Ascribe - ye- 
 greatness to (i.e., magnify) 
 YH“ with me: And let-us- 
 extol His Name together. 
 
 5. (Daleth). I - sought 
 YH“, and He-answered me : 
 And from all mine alarms 
 He-delivered me. 
 
 6. (He). Men-look unto 
 
 PSALM 33 (34). 
 
 1. Of David, when he 
 changed his countenance, 
 before Achimelech : And he 
 let him go, and he-departed. 
 
 2. I-will-bless the Lord 
 at all times : His praise 
 shall be continually in my 
 mouth. 
 
 3. My soul shall-make- 
 her-boast in the Lord: Let 
 the meek hear, and rejoice. 
 
 4. Magnify-ye the Lord 
 with me: And let-us-exalt 
 His Name together. 
 
 5. I-sought the Lord dili¬ 
 gently, and He-hearkened 
 to me: And delivered me 
 from all my straits. 
 
 6. Draw-near to Him, and 
 
PSALM 33 (34). 
 
 Ill 
 
 Him, and cheer-up. “ And ” 
 their faces can in no wise 
 be shamed. 1 
 
 7. (Zayin). This poor- 
 man cried, and YH“ heard 
 [him] : And saved him from 
 all his troubles. 
 
 8. (Cheth). The angel of 
 Y^HWTH encamps round 
 about them-that-fear Him: 
 And delivers them. 
 
 9. (Teth). Taste and see 
 that YH“ is good: Blessed 
 is the man that takes-refuge 
 in Him. 
 
 10. (Yodh). Fear YH“, ye 
 His saints: For there is no 
 want to them-that-fear Him. 2 
 
 11. (Kaph). Young-lions 
 lack and are-hungry: But 
 they-that-seek YH“ shall 
 not want any good-thing. 
 
 12. (Lamedh). Come, ye 
 children, hear me: I-will- 
 teach you the fear of 
 YaUWeU. 
 
 13. (Mem). Who is the 
 man that desires life: Lov¬ 
 ing days, that he-may-see 
 good? 
 
 14. (Nun). Keep thy 
 tongue from evil: And thy 
 lips from speaking guile; 
 
 15. (Samekh). Depart 
 from evil, and do good: 
 Seek peace, and pursue it. 
 
 be-enlightened: And your 
 faces shall not be shamed. 
 
 7. This poor-man cried, 
 and the Lord heard him: 
 And saved him out of all his 
 afflictions. 
 
 8. The angel of the Lord 
 encamps round about them- 
 that-fear Him : And will- 
 deliver them. 
 
 9. O taste and see that 
 the Lord is good: Happy 
 the man that trusts in Him. 
 
 10. Fear the Lord [all] ye 
 His saints: For there is no 
 want to them-that-fear Him. 
 
 11. The rich suffer-want 
 and hunger: But they-that- 
 seek the Lord shall not be 
 deprived of any good-thing. 
 
 12. Come, children, hear 
 me: I-will-teach you the 
 fear of the Lord. 
 
 13. Who is the man that 
 desires life: Loving to see 
 good days? 
 
 14. Keep thy tongue from 
 evil : And thy lips that 
 they-speak not guile. 
 
 15. Turn-away from evil, 
 and do good: Seek peace, 
 and pursue it. 
 
 15 of v. 6. 
 
 J Waw may be represented in “And 
 2 St. Columba’s last verse, as he transcribed the Divine Scriptures. “Here 
 I must stop ; Baithene, write out the rest.” A.D. 597. 
 
112 
 
 PSALM 33 (34). 
 
 16. (Ayin). The eyes of 
 YH a are on the just: And 
 His ears [are open] to their 
 cry; 
 
 17. (Pe). The face (i.e., 
 the anger) of Y<2HW^H is 
 upon them-that-do evil: To 
 cut-off the remembrance of 
 them from the earth. 
 
 18. (Tsadhe). [When] 
 men cry, YH“ hears: And 
 delivers them from all their 
 troubles. 
 
 19. (Qoph). Nigh is YH“ 
 to the broken-hearted : And 
 He saves those-that-are- 
 crushed in spirit (i.e., of a 
 contrite spirit). 
 
 20. (Resh). Many are the 
 afflictions of the just: But 
 from all of them YH“ de¬ 
 livers him. 
 
 21. (Shin). He-keeps all 
 his bones : One of them is 
 not broken (i.e., Not one of 
 them). 
 
 22. (Tau). Evil shall-slay 
 the wicked-man: And the 
 haters of the just-man shall- 
 be-[held]-guilty. 
 
 23. (Pe). YaHWeH re¬ 
 deems the soul of His 
 servants : And none of 
 them - that - take - refuge 
 in Him shall - be - held - 
 guilty (i.e., be condemned, 
 punished). 
 
 16. The eyes of the Lord 
 are over the just: And His 
 ears [are open] to their 
 prayers. 
 
 17. But the face of the 
 Lord is against such-as-do 
 evil : To destroy their re¬ 
 membrance from the earth. 
 
 18. [The just] cry, and the 
 Lord hears them: And de¬ 
 livers them from all their 
 troubles. 
 
 19. The Lord is near to 
 the broken-hearted : And 
 He-will-save the lowly in 
 spirit. 
 
 20. Many are the afflic¬ 
 tions of the just: But from 
 them all the Lord delivers 
 them. 
 
 21. [The Lord] keeps all 
 their bones : Not one of 
 them shall-be-broken. 
 
 22. The death of sinners 
 is most - miserable : And 
 they that hate the just-man 
 shall-be-held-guilty (or, go- 
 wrong). 
 
 23. The Lord redeems 
 the souls of His servants: 
 And none of those that 
 hope in Him shall - go- 
 wrong. 
 
PSALM 33 (34). 
 
 113 
 
 This is another alphabetical Psalm; after v. 1, which contains 
 the Title, vv. 2—22 follow the order of the alphabet. In v. 6 
 He and Wdw are conjoined ? Pc is repeated in the last verse, as 
 was observed in Ps. xxiv. (25). The genuineness of the Title 
 has been hotly disputed, but internal evidence favours the 
 probability of at least the inscription “to David.” The incident 
 mentioned in the Title is recorded 1 Kings (Sam.) xxi. 10—15. 
 “Abi-melekh” (King’s father, father-king) in LXX. and Vulgate. 
 “ Achi-melech ” is called Achis (Achish) in 1 Kings xxi., but 
 Abi-melekh may have been an hereditary title of the Philistine 
 dynasts of Gath, cf. Pharaoh, Melchisedech, Agag. v. 3. 
 “Shall glory,” or “make her boast;” laudabitur ( = shall be 
 praised) of LXX., Vulgate, and St. Jerome must be taken here in 
 a reflective sense, “shall praise herself.” “Meek,” they who 
 submit patiently to persecution, to affliction. v. 4. In text, 
 “ Magnify to ” — hence “ Ascribe greatness to.” v. 6 . “ Cheer 
 up "literally, “shine,” “give light,” “brighten,” in Aramaean use; 
 in Hebrew, the verb means “toflow together ”—like a river, hence 
 St. Jerome, “Look ye to Him,” et confluite (and flow together). 
 LXX. render this v. 6 somewhat freely, v. 8. “ Encamp,” so 
 LXX.; “Immittet” of Vulgate is, as Thalhofer says, “servilely 
 literal;” St. Jerome, “circumdat” (encompasses), v. n. “Young 
 lions,” not mere cubs, but in the vigour of youth, and well able to 
 forage for themselves. LXX. eschew the figure, and render 
 “the rich,” i.e., the wealthy and mighty oppressors. v. 13. 
 LXX. render freely, so too, 1 St. Peter iii. 10—12, who loses sight of 
 the interrogative form of the verse. v. 13 b. Amounts to this 
 —“wanting to live a long and prosperous life.” Do you want to 
 live long and happily, keep, &c. v. 17. “The face,” the anger, 
 the angry face, cf. Pss. ix. 4; xx. (21) 10. v. 21. Lit ., “one 
 of them is not broken,” i.e., “not one of them,” &c. v. 22. 
 “Slay,” lit., “put to death;” St. Jerome, “interficiet impium 
 malitia ” (wickedness shall slay the ungodly man). LXX. read 
 (or had[?]) initial He (the definite article), instead of Tau of the 
 text (the preformative of 3rd Person feminine, Future, Singular). 
 “The death,” instead of “shall slay.” v. 23. The initial Pe 
 shows that v. 23 is supernumary, not that it does not belong to 
 the Psalm, cf. Ps. xxiv. (25) 
 
 I 
 
 22 . 
 
PSALM 34 (35). 
 
 114 
 
 PSALM 34 ( 35 > 
 
 1. To David. Contend, 
 YtfHWAH, against those- 
 that - contend - against - me : 
 Fight against them - that- 
 fight-against-me. 
 
 2. Take - hold of shield 
 and buckler: And stand-up 
 as my help. Or, for my 
 help. 
 
 3. Draw - out also the 
 spear, and shut-up (i.e., stop 
 [the way]) against my per¬ 
 secutors : Say to my soul, 
 “ Thy salvation am I.” 
 
 4. Shamed-be-they and 
 disgraced that - seek my 
 soul : Ldt-them-be-turned 
 back and confounded that- 
 plan my hurt. 
 
 5. Let-them-be as chaff 
 before the wind: And the 
 angel of YH“ thrusting 
 [them] down: 
 
 6 . Be their way darkness 
 and slipperinesses (i.e., 
 utter-slipperiness): And the 
 angel of YH“ pursuing 
 them. 
 
 7. For without - cause 
 have-they-hid for me their 
 net : A pit without-cause 
 have-they-dug for my soul. 
 
 PSALM 34 (35). 
 
 1. Of David. Judge- 
 Thou, O Lord, them-that- 
 injure me : Fight against 
 them-that-fight against me. 
 
 2. Seize arms and buckler : 
 And arise for my help. 
 
 3. Unsheath a sword, and 
 stop [the way] against my 
 persecutors : Say to my soul, 
 “ I am thy salvation.” 
 
 4. Let them-that-seek my 
 soul be-ashamed and con¬ 
 founded : Let them that- 
 plan-evils against me be- 
 turned back and put-to- 
 shame. 
 
 5. Let-them-be as dust 
 before the wind: And the 
 angel of the Lord driving- 
 them-into-a-corner: 
 
 6. Let their way be dark¬ 
 ness and slipperiness: And 
 an angel of the Lord pur¬ 
 suing them. 
 
 7. For without - cause 
 have-they-hid for me their 
 destructive snare : For no¬ 
 reason have-they-reproached 
 my soul. 
 
psalm 34 (35). 
 
 H 5 
 
 8. Let destruction come 
 upon him unawares: And 
 let his net which he-has-hid 
 catch him: With a crash let 
 him fall into it. 
 
 g. And my soul shall-be- 
 joyful in YaUWeU : It- 
 shall-rejoice in His salva¬ 
 tion. 
 
 io. All my bones shall- 
 say, “ YH“, who is like 
 Thee ? Who deliverest the 
 poor from him that is too 
 strong for him : Yea, the 
 poor and the needy from his 
 plunderer.” 
 
 n. Witnesses to violent- 
 wrong rise-up: They-ques- 
 tion me [in things] which I- 
 wot not of, 
 
 12. They-reward me evil 
 for good : Bereavement is to 
 my soul (i.e., so that my soul 
 is bereaved). 
 
 13. But as for me, when 
 they-were-sick, my clothing 
 was sackcloth; I-afhicted 
 my soul with fasting: Yea, 
 my prayer - may - it - return 
 into mine own bosom ! 
 
 14. As [if it were] a 
 friend, a brother of mine, I- 
 went-about: As one sorrow¬ 
 ing for a mother I-bowed- 
 down mourning. 
 
 15. Yet at my limping 
 (i.e., mine adversity) they 
 
 8. Let-there-come to him 
 a snare he-wots-not-of; 
 And let the trap which he- 
 has-hid catch himself: May- 
 he-fall into that very same 
 snare. 
 
 9. But my soul shall-exult 
 in the Lord : it-shall-de- 
 light in His salvation. 
 
 10. All my bones shall- 
 say, “ Lord, who is like 
 Thee? Delivering the poor 
 from them-that-are-stronger 
 than he : Yea, the poor and 
 the needy from them-that- 
 plunder him.” 
 
 11. Unjust witnesses rise- 
 up : They - question me 
 about things which I-wot- 
 not-of. 
 
 12. They - rewarded me 
 evils for good: Barrenness 
 to my soul. 
 
 13. But as for me, when 
 they gave me trouble, I- 
 put-on sackcloth, I-humbled 
 my soul with fasting. And 
 my prayer shall-return into 
 mine own bosom. 
 
 14. As if [it were] our 
 neighbour [or] brother, I- 
 behaved-kindly [to them]: 
 As one-mourning and sad¬ 
 dened, so did-I-bow-down. 
 
 15. Yet they - rejoiced 
 against me, and gathered 
 
ii6 
 
 psalm 34 (35). 
 
 rejoiced, and gathered-them- 
 selves - together ; Abjects 
 gathered - themselves - to¬ 
 gether against me, and 
 [men] I-know not : They- 
 tore (i.e., slandered me), and 
 ceased not; 
 
 16. As vile backbiting 
 parasites : They gnashed 
 upon me with their teeth. 
 
 i J. ’Adonay, how long 
 wilt-Thou-look-on? Rescue 
 my soul from their destruc¬ 
 tions : Mine only-one from 
 the lions. 
 
 18. I - will - give - Thee- 
 thanks in a great assembly : 
 Among a numerous people 
 will-I-praise Thee. 
 
 19. Let not those who are 
 causelessly mine enemies re¬ 
 joice over me : [Nor] those- 
 that-hate me for-no-reason 
 wink with the eye. 
 
 20. For not peace do- 
 they-speak; But against 
 the quiet-ones of the land 
 they-plan deceitful-things. 
 
 21. Yea, they-opened their 
 mouth wide against me: 
 They-said, Heach, Heach, 
 our eye has-seen [it]. 
 
 22. Thou - hast - seen it, 
 
 themselves - together: 
 Scourges were heaped upon 
 me, and [by men] I-knew 
 not. 
 
 16. They were scattered, 
 but repented not; They- 
 tempted me, they-sneered 
 at me most contemptuously: 
 They-gnashed their teeth 
 upon me. 
 
 17. Lord, when wilt 
 Thou - look - on ? Restore 
 my life [by rescuing it] from 
 their malignity: Mine only- 
 one from the lions. 
 
 18. I-will-give-thanks to 
 Thee in a great assembly: 
 Among a numerous people 
 will-I-praise Thee. 
 
 19. Let not those who are 
 wrongfully mine enemies 
 rejoice over me: Who hate 
 me for-nothing, and wink 
 with the eyes. 
 
 20. For to me indeed 
 they-spoke peaceably: But 
 when speaking conformably 
 with the anger of the popu¬ 
 lace, they-planned deceits. 
 
 21. Yea, they-opened their 
 mouth wide against me: 
 They-said, Well done! Well 
 done ! our eyes have-seen 
 
 [it]- 
 
 22. Thou - hast - seen, O 
 
psalm 34 (35). 
 
 ii; 
 
 YTHW<?H, keep not silence : 
 ’Adonay (i.e., Lord), be not 
 far from me. 
 
 23. Arouse - Thee, and 
 awake to my judgment: 
 To my cause, my God and 
 my Lord. [’Adonay.] 
 
 24. Right me, Y^HW^H, 
 my God, according to Thy 
 justice : And let them not 
 rejoice over me. 
 
 25. Let them not say in 
 their heart: “ Heach, our 
 desire [is come to pass]: ” 
 Let themi not say, “ We- 
 have-swallowed him up.” 
 
 26. Let-them-be-ashamed 
 and confounded together 
 that rejoice at my hurt: Let- 
 them-be-clad with shame 
 and disgrace that act-arro- 
 gantly against-me. 
 
 27. Let-them-sing-for-joy, 
 and be - glad that - desire 
 justice [be done] to me: 
 Yea, let-them-say continu¬ 
 ally, YH“ be-magnified: 
 Who delights in the pros¬ 
 perity of His servant. 
 
 28. And my tongue shall- 
 tell of Thy justice : Thy 
 praise all the day long. 
 
 Lord, keep not silence: 
 Lord, withdraw not from 
 me. 
 
 23. Arise, and attend to 
 my judgment: To my cause, 
 my God and my Lord. 
 
 24. Right me, O Lord my 
 God, according to Thy 
 justice: And let them not 
 rejoice over me. 
 
 25. Let them not say in 
 their hearts, Well done ! 
 Well done ! [it is pleasing] 
 to our soul: Let them not 
 say, We-have-devoured him. 
 
 26. Let them be put both 
 to shame and confusion that 
 rejoice at my woes : Let- 
 them-be-clad with shame 
 and confusion that speak 
 arrogantly against me. 
 
 27. Let-them-exult and 
 rejoice that desire my right: 
 Yea, let-them-say continu¬ 
 ally, The Lord be-magni¬ 
 fied, who desire the pros¬ 
 perity of His servant. 
 
 28. And my tongue shall- 
 speak of Thy justice: Thy 
 praise all the day long. 
 
 This Psalm may be an amplification of David’s expostulation 
 in 1 Kings (Sam.) xxiv. 16, cf. v. 1. It can be easily divided into 
 three strophes, each of which (vv. 9, 10; 18; 28) concludes 
 with a promise of thanksgiving: (1) vv. 1—9, 10; (2) 11—18; 
 (3) l 9 —28. The same thoughts recur throughout, but strophe 
 
n8 
 
 psalm 34 (35). 
 
 (i) is characterized by imprecations; (2) by sorrowful reminis¬ 
 cences ; (3) by humble petitions for deliverance. 
 
 v. 2. “ Shield ” ( magen ); probably a round target to protect 
 the face and upper parts, containing half the material of the 
 “ buckler,” cf. 2 Chron. ix. 15, 16. St. Jerome, “ Scutum et hastam ” 
 (shield and spear). “ Shield and buckler,” a figure of complete 
 defence and protection, v. 3. “ Shut,” stop the way, make a 
 barrier “ to meet,” i.e ., to oppose, to thwart, the pursuers. 
 Sghor (= shut) has been taken to mean “ a battle-axe.” “ Draw 
 out the spear and the battle-axe,” &c. v. 5. “Chaff,” cf. 
 Ps. i. 4. “ Coarctans,” pressing them hard. v. 6. “ Darkness, 
 
 slipperiness,” or “slippery places,” as frequently in Hebrew, 
 nouns are used as predicates, instead of adjectives. The second 
 hemistich of v. 6 were more appropriately placed at v. 5 b, 
 “pursuing” is prior to “thrusting down.” v. 7. Lit ., “the pit 
 of their net,” “ their netted pit, pit with a net.” LXX. as usual 
 render shachath (pit) by diaphthora (= destruction, corruption). 
 Shachath ought to begin hemistich b. “They dug” ( chdpLru ), 
 LXX. read chedphu , “they reproached,” the transposition of one 
 letter (r) making all the difference, v. 8. “Crash,” Syriac, “in 
 the pit [which he has dug] let him fall,” cf. Prov. xxvi. 27. 
 v. 10. “All my bones ” = my whole bodily frame, cf. Ps. 1 . 
 (51) 10. “Who is like,” &c., cf. Exod. xv. 11. vv. 11—16. 
 The violence and ingratitude of his persecutors, cf. 1 Kings 
 (Sam.) xxiv. 18. v. n. Witnesses to violence, whose testimony 
 furthers violent injustice, v. 12. “Bereavement [is] to my soul,” 
 i.e., “so that I am bereaved.” His wife, Jonathan his friend, 
 torn from him, his parents compelled to seek safety in Moab. 
 v. 13. My mourning-garb and fasts were no mere show, for 
 in my secret prayers I craved boons for them I would gladly 
 receive. v. 14. “Went about,” “I behaved;” here, as else¬ 
 where, LXX. have rendered this verb as meaning “to live,” 
 “to behave so as to be pleasing to another.” In connection 
 with a sufferer, this implies kindly and sympathetic dealings, 
 v. 15. Lit., “In my limping,” St. Jerome, “in infirmitate mea” 
 (in mine infirmity, when I was sick). “Abjects,” nekhim: of 
 text, so Targum and R. Qimchi; St. Jerome, percutientes (smiters), 
 which agrees with Gesenius (Heb. Lex. s.z>.), “ smiting (with the 
 
PSALM 34 (35). 
 
 119 
 
 tongue),” “railers,” “slanderers,” cf. Jerem. xviii. 18. “They 
 tore,” t.e . 9 cursed, reviled, slandered. Targum, followed herein 
 by R. Rashi, glosses this clause: “Were they to tear asunder 
 (or, pierce) my skin, they would not fetch blood,”—“so wan 
 am I,” continues Rashi, which may enable us to bear with 
 equanimity the wide divergence of LXX. from the present text. 
 Nekhim in LXX. is rendered “ scourges,” “ plagues ” (/Ho-Ttycg, 
 mdstiges ), in the active sense. Targum, ascribed to Jonathan 
 ben Uzziel, “ they that smite me with their words,” not 
 very different from percutientes of St. Jerome, or from LXX. 
 v. 16. St. Jerome, “In simulatione verborum fictorum ” (with 
 the feigning of false words). Targum, “With honied words.” 
 The text literally , “In ( = with? as ?) profane, impious-persons, 
 mockers for a cake; they gnashed upon me their teeth.” Lowe 
 and Jennings suggest, “As vile slanderous parasites they gnashed 
 upon me with their teeth,” taking “ mockers,” &c., for the fawning 
 parasites, who, for the sake of good cheer, revile, or mock 
 according to the whim of their host. v. 16. In LXX., “They 
 were scattered and repented not, they tempted me,” &c., with 
 the change but of four letters can be fully borne out. It is in no 
 wise safe to infer that they are wrong, when they diverge from 
 the present Hebrew text. “Tempted” instead of “impious 
 persons ” comes from a difference of two letters. LXX. read 
 bechanum (they tempted me) for be chartphey of present text, 
 v. 17. “How long . . . look-on”'—without putting an end to it? 
 cf. Hab. i. 13. “Restore” me (- my soul) to its former prosperity, 
 v. 19. “Wink,” a sign of malignant gratification, cf. Prov. x. 10. 
 v. 20. LXX. read here It (= to me), for Id (= not) of the text. 
 “ Quiet [folks] of the land ” may be either peaceable people who 
 harm no one, or the rich living at ease. Targum, “Against the 
 just of the land, who are peaceable in this world.” Rashi, “ the 
 crushed ones of the land.” Ab. Ezra, “ in the clefts of the earth.” 
 Codex Vatican, of LXX. omits “of the land” (yrjs, gees). “ But m 
 anger devised deceits; ” the Roman Psalter, SS. Ambrose, 
 Augustine, and Cassidorus, “ et super iram dolose cogitabant ” 
 (and besides being angry, they plotted craftily). But Symmachus, 
 Aquila, St. Basil, &c., and almost all the Latins, read “ of the land ” 
 after “angerf according to the original text of LXX. “Loquentes” 
 
120 
 
 PSALM 35 (36). 
 
 “ speaking ”—to themselves secretly) is interpolated by the Latin 
 translator. 1 “ Anger of the land ” may mean, the disfavour in 
 which the poet was held by the vulgar, the mobocracy, cf. “people 
 of the earth,” filii terrce. It may mean that, taking their cue from 
 popular prejudice, his enemies plot, devise deceitful things, 
 literally , “words of deceit.” v. 21. “Opened wide,” laughing, 
 jeering at my misfortune. “ Our eye sees ”—what we wished to 
 behold. “ Thou hast seen ” of next verse takes up the word of 
 his enemies, “our eye has seen” his overthrow, v. 25. “Heach 
 our soul,” so in text, “ our desire ” [is come to pass], “just what 
 we wanted.” “ To our soul ” of LXX. [“ this sight is most 
 gratifying] to our soul.” 
 
 PSALM 35 (36). 
 
 1. To the chief-Musician; 
 to the servant of Y^HW^H, 
 to David. 
 
 2. An oracle of transgres¬ 
 sion to the wicked in the 
 midst of his heart: There is 
 no fear of God before his 
 eyes. 
 
 3. For he-dissembles be¬ 
 fore Him (lit., flatters Him 
 in His sight): To attain his 
 iniquitous-end (viz.), to hate. 
 
 4. The words of his 
 mouth are iniquity and 
 deceit : He-has-ceased to- 
 be-wise [and] to-do-good. 
 
 5. He-plans iniquity on 
 his bed; He-takes-his-stand 
 
 PSALM 35 (36). 
 
 1. For the end; to the 
 servant of the Lord, to 
 David. 
 
 2. The wicked, that he 
 may sin, says within him¬ 
 self : [That] there is no fear 
 of God before his eyes. 
 (Rom. iii. 18.) 
 
 3. For he-deals craftily in 
 His sight: With regard to 
 the discovering his iniquity 
 and hating it. 
 
 4. The words of his 
 mouth are iniquity and 
 guile : He-refuses to learn 
 how to do good. 
 
 5. He-plans iniquity on 
 his bed; He-takes-his-stand 
 
 1 But the Vulgate is a literal rendering of the Alexandrian Codex of 
 LXX., “in iracundia terrae loquentes .” Thalhofer, however, deems it an 
 interpolation, 
 
PSALM 35 (36). 
 
 121 
 
 on a way not good : Evil he- 
 abhors not. 
 
 6. YaHWLH, in the 
 heavens is Thy loving-good¬ 
 ness : Thy faithfulness 
 [reaches] to the skies. 
 
 7. Thy justice is like the 
 mountains of God; Thy 
 judgments are a great deep : 
 Man and beast Thou-pre- 
 servest, Y#HW<?H. 
 
 8. How precious is Thy 
 loving-goodness, O God ! 
 And the sons of man find- 
 refuge under the shadow of 
 Thy wings. 
 
 9. They-are-drunk with 
 the fatness (i.e., rich plenty) 
 of Thy house : And of the 
 river of Thy delights Thou- 
 makest-them-drink. 
 
 10. For with Thee is the 
 fountain of life : And in 
 Thy light we - shall - see 
 light. 
 
 11. Continue Thy loving¬ 
 kindness to them-that-know 
 Thee: And Thy justice to 
 the upright in heart. 
 
 12. Let not the foot of 
 pride come upon me : Nor 
 the hand of the wicked-ones 
 cause-me-to-wander. 
 
 13. There are the workers 
 of iniquity fallen : They-are- 
 thrust-down, and shall not 
 be able to rise. 
 
 on every way that is not 
 good : Evil he-hates not. 
 
 6. Lord, Thy mercy is in 
 the heaven : Thy truth 
 [reaches] to the clouds. 
 
 7. Thy justice is like the 
 
 mountains of God; Thy 
 judgments are a great 
 abyss: Men and beasts 
 
 Thou-preservest, O Lord. 
 
 8. How hast-Thou-multi- 
 plied Thy mercy, O God! 
 So the children of men find- 
 safety in the shelter of Thy 
 wings; 
 
 9. They-shall - be - plenti¬ 
 fully-filled with the fatness 
 of Thy house: And of the 
 torrent of Thy delights 
 shalt-Thou-make - them - to- 
 drink. 
 
 10. For with Thee is the 
 fountain of life : And in 
 Thy light we - shall - see 
 light. 
 
 11. Continue Thy mercy 
 to - them - that - know Thee : 
 And Thy justice to the up¬ 
 right in heart. 
 
 12. Let not the foot of 
 pride come against me : Nor 
 the hand of sinners move 
 me. 
 
 13. There are all the 
 workers of iniquity fallen : 
 They - are - driven - out, and 
 cannot stand. 
 
122 
 
 PSALM 35 (36). 
 
 This Psalm may be referred, either to the period of Saul’s 
 persecution, but, more probably, to that preceding Absalom’s 
 rebellion. Its contents may be summed up as follows: the 
 malignity and influence of the wicked is such as might well 
 dishearten the just (vv. 2— 5). In abrupt contrast thereto are 
 set the loving-kindness and mercy of God (vv. 6—10). Under 
 His protection, the just man triumphs over his godless oppressors, 
 whose speedy undoing is anticipated in the closing prayer (vv. 
 
 vv. 2, 3, as the present text stands, may be literally rendered, 
 “ [There is] an oracle of (i.e., uttered by) transgression to the 
 wicked-man, in the midst of my (?) (his ?) heart: There is no fear 
 of God before his eyes. 3. For he flatters himself in his eyes : 
 To finding his iniquity, and to hating.” We have here the 
 description of a thorough reprobate. “ The fear of God is not 
 before his eyes.” As a natural result, his ingrained depravity, his 
 perverted self-will, usurp the functions of conscience, and dictate 
 to him (“ In the midst of his heart ”), that he needs care neither 
 for God, nor for man. “ My heart; ” “ his heart ” is the reading 
 of LXX., Syriac, Arabic, and of some Hebrew MSS. Accepting 
 this reading (his heart), both text and Vulgate, which differ only 
 through divergences in the vowel-points, may be rendered : 
 “There is an oracle ( = a secret utterance) concerning trans¬ 
 gression to the wicked, in the midst of his heart, [that he needs 
 have] no fear of God before his eyes.” In other words, the man 
 is determined, fully resolved to go on sinning, the reason for 
 this is, “ there is no fear,” &c. Rabbi Lowy suggests : “ Trans¬ 
 gression [itself] preaches to the wicked” [so deem I] “in the 
 midst of my (?) heart; that [there need be] no fear of God before 
 his eyes. 2. For he flatters Him” (i.e., dissembles before Him), 
 “in His sight, to attain his iniquitous purpose ( = to fulfil his 
 purpose), [viz.] to hate.” Lowe and Jennings suggest: “There 
 is an oracle of transgression (= from transgression) to the wicked 
 in the midst of his heart.” The accents show that “trans¬ 
 gression ” is to be construed, “ of transgression.” v. 3. By the 
 same is rendered : “For He (= God) has-dealt-smoothly with 
 him—as he thinks—as regards discovering his iniquity [and] 
 hating [it].” Vulgate may be paraphrased, “For he deals deceitfully 
 
PSALM 35 (36). 
 
 123 
 
 in His (God’s) sight [well aware that God sees him], so that his 
 iniquity becomes most hateful; ” so Thalhofer, LXX. v. 3 may 
 be either, “ He (the wicked man) deludes himself with regard to 
 the discovering of his iniquity, and with regard to hating it;” 
 or, “ He deceives himself, in that he thinks that God discovers 
 not his iniquity and hates it not ” (hates it, but will not punish 
 it [?]); or, again : the wicked man is self-deluded, in that he 
 discovers not his own iniquity, and so hates it not. The former 
 is the rendering of Symmachus (rot) cvpSrjvai kcu iucrrjOr]vat , ton 
 hevretheenai kai miseetheenai), i.e., with regard to its being 
 discovered and hated, and is conformable with the rendering 
 of LXX.; the latter is found in St. Augustine, in the Roman 
 Psalter, “ ut inveniret iniquitatem suam et odium (that he 
 may discover his iniquity and hatred [of it ?]). LXX. plainly 
 means, “ he fears not God, for that he dreams that though God 
 is well aware of his wrong-doing, He punishes it not.” God’s 
 “ finding,” discovering sin is equivalent to His taking cognizance 
 thereof, cf. Gen. xliv. 16. vv. 6, 7. God’s loving-goodness to 
 man, His faithfulness to promises, are boundless. His judgments, 
 i.e ., expressions of His purposes concerning mankind, are unfathom¬ 
 able. “Mountains of God ” (’A 1 /). The Divine Names (’i£/, ’ Eldhim , 
 Y«HW>H) are appended to a noun to express superlative 
 excellence; e.g., Gen. xiii. 10, a garden of YH u = a. very fertile 
 garden ; “ a prince of ’ Eldhim ” = a most powerful prince; “ cedars 
 of ’El” = goodly cedars; cf. Jonas iii. 3; Acts vii. 20. 
 “ Mountains of God ” = lofty, vast mountains ; cf. Greek thespesios 
 (divinely sounding), v. 9. “Drunk with the fatness,” &c., so literally 
 for—“ they are plentifully filled with the inexhaustible abundance 
 of,” &c. v. 10. “Life,” literally , “lives;” in Hebrew and Syriac, 
 “life” is designated by a Plural noun, cf. English “riches,” hence 
 in Psalm lxii. (63) 4, “Better is Thy loving-kindness than lives ” 
 
 ( vitas in Latin) = life. v. 12. “Foot . . . come against,” “come 
 upon me,” Let me not be trampled upon by the proud oppressor, 
 v. 13. “There,” the poet beholds in anticipation the overthrow 
 of these persecutors, and sets vividly before us the time and place 
 thereof. 
 
124 
 
 PSALM 36 (3;). 
 
 PSALM 36 (3;). 
 
 1. To David. (Aleph). 
 Be not incensed because of 
 evil-doers : Envy not the 
 doers of iniquity. 
 
 2. For like the grass they 
 shall soon be - cut - down : 
 And like the greenness of 
 grass (i.e., green herb) shall- 
 they-wither. 
 
 3. (Beth). Trust in YaH- 
 W<?H, and do good : Dwell 
 in the land, and cherish 
 faithfulness. 
 
 4. Delight-thee also in 
 YH“ : And He-shall-give to 
 thee the petitions of thy 
 heart. 
 
 5. (Gimel). Roll thy way 
 upon YaHW^H, and trust 
 in Him : And He shall-work 
 [in thy behalf]. 
 
 6. And He shall make thy 
 justice to go forth as the 
 light: And thy right as the 
 noon-day. 
 
 7. (Daleth). Be-still to 
 YH U , and wait for Him ; Be 
 not incensed because of him- 
 who-prospers in his way: 
 At the man that makes 
 plots. 
 
 8. (He). Cease from anger, 
 and forsake wrath: Be not 
 incensed, [it tends] but to 
 evil-doing. 
 
 PSALM 36 (3;). 
 
 1. [A Psalm] of David. 
 Contend not with the 
 wicked: Neither do-thou- 
 envy the doers of iniquity. 
 
 2. For like grass they 
 shall soon wither : And 
 shall soon fall away like the 
 green herbs. 
 
 3. Trust in the Lord, and 
 do good: And dwell in the 
 land, so shalt-thou-be-fed 
 with fhe wealth thereof. 
 
 4. Delight in the Lord: 
 And He-shall-grant thee 
 the petitions (desires) of thy 
 heart. 
 
 5. Disclose thy way to the 
 Lord, and hope in Him: 
 And He shall-effect [it]- 
 
 6. And He-shall-bring- 
 forth thy justice as the 
 light: And thy judgment 
 as the noonday: 
 
 7. Submit thyself to the 
 Lord, and supplicate Him. 
 Contend not with him that 
 prospers in his way: With 
 a man that - does unjust- 
 things. 
 
 8. Cease from anger, and 
 forsake wrath : Contend not, 
 so as to do evil. 
 
PSALM 3 6 (37). 
 
 125 
 
 9. For evil-doers shall-be- 
 cut-off: But those-that-wait- 
 on YH“, they shall-inherit 
 the land (or, earth). 
 
 10. (Waw). For yet a- 
 little-while, and the wicked 
 shall-not-be : Yea, thou- 
 shalt - attentively - mark his 
 place, and he (or, it) shall- 
 not-be. 
 
 11. But the meek shall- 
 inherit the land: And shall- 
 delight-themselves in the 
 abundance of peace. 
 
 12. (Za-yin). The wicked 
 plots against the just: And 
 gnashes upon him with his 
 teeth. 
 
 13. ’Adonay shall-laugh 
 at him: For He-sees that 
 his day is-coming. 
 
 14. (Cheth). The wicked 
 have-drawn (lit., opened) the 
 sword, and have-bent their 
 bow ; To cast - down the 
 poor and needy : To-slay 
 the upright of way (i.e., up¬ 
 right in conduct). 
 
 15. Their sword shall - 
 enter into their own heart: 
 And their bows shall-be- 
 broken. 
 
 16. (Teth). Good (i.e., 
 better) is a little [belonging] 
 to the just-man : Than the 
 abundance of many wicked. 
 
 9. For evil-doers shall- 
 be-exterminated: But those- 
 that-wait on the Lord, they 
 shall-inherit the land. 
 
 10. For yet a-little-while, 
 and the sinner shall not be : 
 Yea, thou-shalt-seek for his 
 place, and shalt not find [it]. 
 
 11. But the meek shall- 
 inherit the land : 1 And shall- 
 delight-themselves in the 
 abundance of peace. 
 
 12. The sinner watches 
 the just-man : And gnashes 
 his teeth upon him. 
 
 13. But the Lord shall- 
 laugh at him: For He- 
 foresees that his day is- 
 coming. 
 
 14. Sinners have - un¬ 
 sheathed the sword, they- 
 have-bent their bow, To- 
 cast-down the poor and 
 needy: And to slay the up¬ 
 right in heart. 
 
 15. May their sword 
 enter into their [own] heart: 
 And may their bow be- 
 broken. 
 
 16. Better is a little for 
 the just-man : Than the 
 abundant wealth of sinners. 
 
 1 Cf. St. Matt. v. 4. 
 
 A 
 
126 
 
 PSALM 36 (3;). 
 
 17. For the arms of the 
 wicked shall - be - broken : 
 But YMTWYH upholds the 
 just. 
 
 18. (Yodh). YaUWeU 
 knows the days of the per¬ 
 fect : And their inheritance 
 shall-be for ever. 
 
 19. They shall not be 
 ashamed (disappointed) in 
 the evil time: And in the 
 days of famine they-shall- 
 be-satisfied. 
 
 20. (Kaph). But the 
 wicked shall-perish, And the 
 enemies of YH“, like the 
 beauty of the pastures (i.e., 
 grass) : They - pass - away, 
 like smoke they-pass-away. 
 
 21. (Lamedh). The 
 wicked borrows, and repays 
 not : But the just deals- 
 graciously, and gives. 
 
 22. For those-he-blesses 
 shall-inherit the land: But 
 those-he-curses shall-be cut¬ 
 off. 
 
 23. (Mem). By YFF are 
 the steps of a man estab¬ 
 lished ; And He-delights in 
 his way. 
 
 24. Though he-fall, he 
 shall not be-utterly-cast- 
 down : For YET upholds 
 his hand. 
 
 25. (Nun).. I-have-been a 
 lad, yea, I-am-grown-old; 
 Yet have-I-not-seen the 
 
 17. For the arms of 
 sinners shall - be - broken : 
 But the Lord upholds the 
 just. 
 
 18. The Lord knows the 
 days (LXX., ways) of the 
 blameless-ones: Their in¬ 
 heritance shall-be for ever. 
 
 19. They shall not be 
 ashamed in the evil time: 
 And in the days of famine 
 they-shall-be-satisfied. 
 
 20. For the sinners shall- 
 perish ; But the enemies of 
 the Lord, at the moment of 
 their being honoured and 
 exalted : Utterly vanish like 
 smoke. 
 
 21. The sinner borrows, 
 and repays not : But the 
 just-man is - compassionate, 
 and gives. 
 
 22. For they-that-bless 
 him shall-inherit the land: 
 And they-that-curse him 
 shall-be-utterly-destroyed. 
 
 23. The steps of a man 
 are-rightly-ordered by the 
 Lord; And He-delights in 
 his way. 
 
 24. When he - falls, he 
 shall-not-be-crushed : For 
 the Lord holds His hand 
 under [him]. 
 
 25. I - have - been - young, 
 indeed I-am-now-old; Yet 
 I have not seen the just-man 
 
PSALM 36 (3;). 
 
 I27 
 
 just-man forsaken: Nor his 
 seed begging bread. 
 
 26. All the day-long he- 
 deals-graciously, and lends: 
 And his seed is for a bless¬ 
 ing (i.e., is blessed). 
 
 27. (Samekh). Depart 
 from evil, and do good: So 
 shalt-thou-abide-securely for 
 ever. 
 
 28. For YTHW?H loves 
 judgment, And forsakes not 
 His pious-ones; They-are- 
 preserved for ever: But the 
 seed of the wicked shall-be- 
 cut-off. 
 
 29. The just shall-inherit 
 the land: And shall-dwell- 
 securely therein for ever. 
 
 30. (Pe). The mouth of 
 the just-man utters wisdom: 
 And his tongue speaks judg¬ 
 ment. 
 
 31. The law of his God is 
 in his heart: None of his 
 steps shall-slide. 
 
 32. (Tsadhe). The wicked 
 watches the just: And seeks 
 to slay him. 
 
 33. YtfHWTH will not 
 leave him in his hand: Nor 
 condemn him when he-is- 
 judged. 
 
 34. (Qoph). Wait on 
 YH“, and keep His way, 
 And He-shall-exalt thee to 
 
 forsaken : Nor his seed 
 seeking bread. 
 
 26. He is ever compas¬ 
 sionate, and lends : And his 
 seed shall-be-blessed (or, 
 for a blessing). 
 
 27. Turn-away from evil, 
 and do good: And dwell 
 for ever. 
 
 28. For the Lord loves 
 judgment, and forsakes not 
 His saints; They are pre¬ 
 served for ever: [The un¬ 
 just shall-be-punished,] and 
 the seed of the wicked shall- 
 perish. 
 
 29. But the just shall-in¬ 
 herit the land: And dwell 
 upon it for ever. 
 
 30. The mouth of the 
 just-man utters wisdom: 
 And his tongue speaks of 
 judgment. 
 
 31. The law of his God 
 is in his heart: And his 
 steps shall not be tripped 
 up. 
 
 32. The sinner is-on-the- 
 watch for the just : And 
 seeks to slay him. 
 
 33. But the Lord will not 
 leave him in his hands : Nor 
 condemn him when he-is- 
 judged. 
 
 34. Wait for the Lord, 
 and keep His way, And He- 
 shall-exalt thee to inherit 
 
128 
 
 PSALM 36 (37). 
 
 inherit the land: When the 
 wicked are-cut-off, thou- 
 shalt-see [it]. 
 
 35. (Resh). I-have-seen 
 the wicked terrible : And 
 spreading - himself like a 
 green untransplanted tree; 
 
 36. When one-passed-by, 
 and, lo, he-was-not: Yea, 
 I-sought him, but he-could- 
 not-be-found. 
 
 37. (Shin). Mark the 
 blameless-man, and behold 
 the upright: That a man of 
 peace has a posterity. 
 
 38. As for transgressors, 
 they-shall-be-destroyed alto¬ 
 gether : The [very] posterity 
 of the wicked [is] cut-off. 
 
 39. (Tau). But the salva¬ 
 tion of the just is of YH“ : 
 Their fortress in the time of 
 trouble. 
 
 40. And YaHW^H helps 
 them, and rescues them; 
 He rescues them from the 
 wicked, and saves them: 
 Because they - have - taken- 
 refuge in Him. 
 
 the land : When sinners 
 perish, thou-shalt-see [it]. 
 
 35. I-have-seen the un¬ 
 godly highly-exalting-him- 
 self: And lifting-himself-up 
 like the cedars of Libanus. 
 
 36. And I-passed-by, and, 
 lo, he was not : Yea, I- 
 sought him, but his place 
 could not be found. 
 
 37. Maintain innocence, 
 and behold uprightness: 
 For there is a posterity for 
 the peaceable man. 
 
 38. As for the unjust, 
 they-shall - be - utterly - de¬ 
 stroyed together: The pos¬ 
 terity of the ungodly shall- 
 perish. 
 
 39. But the salvation of 
 the just is from the Lord: 
 And He is their defender in 
 the time of trouble. 
 
 40. And the Lord shall- 
 help them, and deliver 
 them; He-shall-rescue them 
 from sinners, and save 
 them: Because they-have- 
 hoped in Him. 
 
 The theme of this Psalm is that of Ps. lxxii. (73), the justi¬ 
 fication of God’s ways to man, the vindication of Providence 
 from the unspoken charge of caprice in the distribution of the 
 goods and ills of this life. Its alphabetical arrangement is not 
 unsuited to its gnomic and didactic character. Its structure is, 
 in the main, tetrastichic. Unless we suppose Ay in to be repre¬ 
 sented in l ni olam (for ever) of v. 28, and count in the Tau of 
 
PSALM 36 (3;). 
 
 129 
 
 v. 39, preceded as it is by the copulative Waw ( = and), Ayin is 
 omitted; Tsddhe is repeated in vv. 29, 32. The poet is an aged 
 man (v. 25), and for aught that can be alleged to the contrary, 
 the ascription “ to David ” may stand. 
 
 v. 1. Lit ., “Do not get hot/’ heat not thyself. St. Jerome, 
 “Noli contendere” (strive not), v. 3. “Follow after faithfulness,” 
 “cherish faithfulness ;” St. Jerome, pascere fide (feed upon faith); 
 Gesenius, “Seek after truth ;” Targum, “Dwell in the land, and 
 be strong in faith Anglican (Authorized Version), “ [So] shalt 
 thou dwell . . . and verily thou shalt be fed.” Revised Version 
 (in margin), “ [So] shalt thou dwell . . . and feed securely /” 
 American emendation, “and feed on [His \ faithfulnessL LXX., 
 “wealth,” “abundance;” they read hamonah (= its multitude, 
 abundance), instead of emunah (= truth, faithfulness) of present 
 text. v. 5. “Roll [away from thyself] thy way upon the Lord,” 
 so too St. Jerome. LXX., instead of gol (roll), read gal (reveal, 
 discover), so too the Targum; cf. Ps. liv. (55) 23, “Commit thy 
 cares . . . and He shall work [in thy behalf].” v. 7. “Be still,” 
 “ be-silent to YH“,” so St. Jerome, “Tace Domino,” /.<?., be 
 quietly resigned to God’s will. LXX., “ entreat Him,” as though 
 from chillah (he stroked, soothed, entreated). “Prospers in his 
 way ” = succeeds in his undertakings. St. Jerome, “Qui facit 
 quod cogitat ” (who does what he devises, realizes his purposes), 
 v. 8. “[It tends] only to [thy] harm,” or “to evil-doing.” v. 10. 
 Warn, omitted in the alphabetical Ps. xxiv. (25), and in Ps. xxxiii. 
 (34), is repeated some six times in this and v. 11. v. 13. “Day 
 of the sinner’s death,” or retribution; Targum, “ Day of his 
 destruction.” v. 14. “Have-drawn-out,” //V., “have opened." 
 v. 16. “Than the [combined] riches of many wicked.” Rabbhn 
 (many, great), Nominative Plural, agrees rather with, determines 
 “wicked,” than with the Singular noun hdmon (crowd, noisy 
 crowd, multitude, abundance). St. Jerome, “ Quam divitias 
 peccatorum multae” (than the great riches of sinners); in some 
 copies, however, Quam divitice impiorum (than the wealth of the 
 ungodly); LXX. construe “ much,” “ many ” with plobiton , 
 (wealth), cf. Prov. xv. 16. v. 18. “Knows,” foreknowingly 
 prepares a long and happy life for the upright, v. 20. “Beauty 
 of the pastures,” grass, cf. v. 2 ; so Gesenius. By others, 
 
 J 
 
 A 
 
130 
 
 PSALM 36 (37). 
 
 “ the fat of lambs,” more literally, “ the precious [part] of lambs,” 
 or “the precious lambs,” i.e ., lambs in prime condition, fit to be 
 set apart for the altar. Targum, “ Like the glory of wethers, which 
 first are fattened, and then slaughtered, (or) sacrificed.” St. Jerome, 
 “glorying like unicorns” (gloriantes ut monocerotes), reading karim 
 (lambs, pastures) of text as kWemim , and mistaking ki y’qar for 
 a participle, v. 21. The wicked are impoverished, the just prosper, 
 v. 22. St. Jerome agrees here with the text, “For the blessed by 
 him,” &c. v. 23. “ By the Lord.” SS. Jerome, Augustine, and 
 several old Latin Psalters read here A Domino (by the Lord), which 
 is exactly the para kyriou of LXX. “Established,” St. Jerome, 
 “ firmantur ” (are made steady, strong), v. 24. “ Upholds his 
 hand,” so LXX. and St. Jerome, or, alternative rendering, 
 “upholds him [with] His hand.” v. 25. “I have even lived 
 to grow old.” v. 26. “Lends,” the Law enjoins lending to 
 the poor, without exacting interest, Deut. xv. 3, 7 —10. 
 
 v. 26. “Is for a blessing,” his race is a blessing to the world; 
 see Gen. xii. 2. v. 27. “ If you depart from evil, ... in reward 
 thereof, you shall abide-securely for ever; ” cf. v. 3; Baruch, 
 ii. 21. v. 28. “[The unjust shall-be-punished],” this clause 
 is found in some copies of LXX. and nowhere else. The 
 copies that have it present these variants : Codex Vatican ., 
 
 “ The blameless shall be avenged,” (or) “ cleared in judg¬ 
 ment; ” Codex Alexandrin ., “The lawless (anomoi) shall 
 be punished,” (or) “driven forth.” The verse ought to end 
 with “ His pious-ones,” “ His saints,” v. 29 would then begin 
 with r u olam (for ever), so as not to omit Ay in, the initial letter 
 of “ olam; /’ (to, for, until), being but a prefix, like the copulative 
 conjunction Wdw at v. 39, is disregarded. This clause looks 
 like an alternative rendering, and probably is the result of 
 attempts to supply a verse with initial Ay in, which is wanting in 
 the Psalm as it now stands, vv. 30, 31. He imparts with dis¬ 
 cretion the wisdom that is the main object of his thoughts and 
 affections, the norm of his conduct. “Steps slide f St. Jerome, 
 “non deficient” (shall not fail), implying the absence of moral 
 fickleness. v. 35. St. Jerome, “Vidi impium robustum et 
 fortissimum, sicut indigenam virentem ” (I have seen the ungodly 
 man strong and in full vigour, like a green [tree] in its native 
 
PSALM 37 (38). 
 
 131 
 
 soil), i.e., a tree green, flourishing, with outspreading branches, 
 not transplanted, but “indigenous/’ growing in its native soil. 
 Targum agrees with St. Jerome. LXX. may have had in their 
 text, “ cedars of Libanus,” the transposition of one, the mutila¬ 
 tion of another letter (they read ’ ar’zey , cedars, instead of ez'rach , 
 a non-transplanted tree; the r of rci“anan (green, flourishing), may 
 have been taken for /,whence lb nn — Lebanon). 1 v. 36. “/passed 
 by,” so LXX. and St. Jerome, who thus evade the difficulty 
 of “he passed by,” the subject whereof can hardly be 
 “ the wicked; ” better then, to assume the indefinite, “ One 
 (= on , French, German, man) passed by.” Targum, “And 
 he (the wicked) passed out of the world, and, lo, he was 
 not.” vv. 37, 38. St. Jerome, “ Custodi simplicitatem, et vide 
 rectum : quia erit ad extremum viro pax” (“Keep single-minded¬ 
 ness, look to what is upright: for in the end a [good] man shall 
 have peace”), a rendering identical with that of Symmachus. 
 “Posterity,” in text ’ acharith ,, which may mean “end,” “issue,” 
 “future,” “reward,” “posterity,” cf. Ps. cviii. (109) 13. LXX., 
 ’ 'enkcitaleimma, “a remnant,” “posterity.” v. 38. “The [very] 
 posterity of the wicked is cut off,” cf. the very same terms in 
 Ps. cviii. (109) 13, 14. v. 39 begins with Waw ( = and), but as 
 a mere prefix, it is not counted in the alphabetical series. 
 
 PSALM 37 (38). 
 
 1. A Psalm, to David; 
 to-bring-to-remembrance. 
 
 2. YaLTW^H, rebuke me 
 not in Thy wrath : Neither 
 chasten me in Thy hot- 
 anger. 
 
 3. For Thine arrows are- 
 sent-down (driven) into me : 
 And Thy hand lies-heavy 
 upon me. 
 
 PSALM 3; (38). 
 
 1. A Psalm of David for 
 remembrance [concerning 
 the Sabbath]. 
 
 2. Lord, rebuke me not 
 in Thy wrath: Neither in 
 Thy hot-anger chasten me. 
 
 3. For Thine arrows stick- 
 fast in me: And Thy hand 
 Thou-hast - pressed - heavily 
 upon me. 
 
 1 It may also be said that LXX. render here according to the implied, 
 rather than to the literal meaning. 
 
132 
 
 PSALM 3; (38). 
 
 4. There is no soundness 
 in my flesh because of Thy 
 wrath : No rest in my bones 
 because of my sins, 
 
 5. For mine iniquities are- 
 gone-over my head: As a 
 heavy burden they-are-too- 
 heavy for me. 
 
 6. My bruises stink ; they 
 suppurate: Because of my 
 folly. 
 
 7. I-writhe (or, am-de¬ 
 pressed [?]), I am-bowed- 
 down greatly: All the day 
 long I-go mourning. 
 
 8. For my loins are-filled 
 with burning: And there is 
 no soundness in my flesh. 
 
 ,9. I-am-benumbed, and 
 am-sore crushed : I-groan- 
 aloud by reason of my 
 heart’s moaning. 
 
 10. ’Adonay, before Thee 
 is all my desire: And my 
 groaning is not hid from 
 Thee. 
 
 11. My heart goes-round- 
 and-round, my strength has- 
 forsaken me: As for the 
 light of mine eyes, they 
 {sic) too [are] not with me. 
 
 12. My lovers and my 
 friends stand aloof from my 
 stroke: And my kinsmen 
 stand afar-off. 
 
 13. They too that-seek- 
 after my life lay-snares; 
 
 4. There is no health in 
 my flesh because of Thine 
 anger: There is no rest for 
 my bones because of my 
 sins. 
 
 5. For mine iniquities 
 are-gone-over my head: 
 And as a heavy burden 
 they-press-heavily upon me. 
 
 6. My bruises stink and 
 fester: Because of my folly. 
 
 7. I-am-wretched and 
 bowed-down continually: I- 
 go mourning all the day. 
 
 8. For my loins are filled 
 with mockings: And there 
 is no health in my flesh. 
 
 9. I - am - afflicted and 
 brought-down very low: I- 
 groan-aloud by reason of 
 my heart’s moaning. 
 
 10. Lord, all my desire is 
 before Thee : And my 
 moaning is not hid from 
 Thee. 
 
 11. My heart palpitates, 
 my strength fails me: As 
 for the light of mine eyes, it 
 too is-gone from me. 
 
 12. My friends and my 
 neighbours draw-near before 
 me and stand-still: And my 
 next-of-kin stand afar-off. 
 
 13. While they that seek 
 my life use violence; And 
 
PSALM 37 (38). 
 
 133 
 
 And they-that-seek my hurt 
 speak mischievous - things : 
 And imagine deceits all the 
 day long. 
 
 14. But I-, as a deaf-man, 
 I-would not hear: And [I 
 was] as a dumb-man that 
 opens not his mouth. 
 
 15. Thus was-I as a man 
 that hears not : And in 
 whose mouth are no retorts. 
 
 16. For in Thee, YaH- 
 WYH, do-I-hope : Thou 
 wilt-answer, Adonay ’Elohay 
 (Lord my God). 
 
 17. For I-said, Lest they- 
 should - rejoice over me: 
 When my foot stumbles, 
 they - magnify - themselves 
 against me. 
 
 18. For I am-ready to 
 fall: And my grief is con¬ 
 tinually before me. 
 
 19. For I - will - declare 
 mine iniquity : I-will-fear on 
 account of my sin. 
 
 20. But mine enemies are- 
 living, are - strong : And 
 numerous-are-they that-hate 
 me wrongfully. 
 
 21. They also that-render 
 evil for good : They-oppose 
 me, because of my pursuing 
 good. 
 
 22. Forsake me not, 
 Y<zHY\YH : My God, go not 
 
 far from me. 
 
 they that seek my hurt 
 speak lies : And plan deceits 
 all the day long. 
 
 14. But I-, as a deaf man, 
 I-would not hear: And [I 
 was] as a dumb-man that 
 opens not his mouth. 
 
 15. Yea, I-was as a man 
 that-hears not: And who- 
 has no retorts in his mouth. 
 
 16. For in Thee, O Lord, 
 do-I-hope : Thou wilt-hear 
 [me], O Lord my God. 
 
 17. For I-said, Lest [mine 
 enemies] rejoice over me: 
 For when my feet stumble, 
 they - speak - boastingly 
 against me. 
 
 18. For I, I-am-ready for 
 scourges: And my grief is 
 continually before me. 
 
 19. For I - will - declare 
 mine iniquity : And will- 
 take-anxious-thought for my 
 sin. 
 
 20. But mine enmies are- 
 lively, and are stronger than 
 I: And they that hate me 
 wrongfully are numerous. 
 
 21. They that-render evil 
 for good slandered me: 
 Because I - followed - after 
 goodness. 
 
 22. Forsake me not, O 
 Lord, my God : Depart not 
 from me, 
 
134 
 
 psalm 37 (38). 
 
 23. Hasten to my help: 23. Exert Thee for mine 
 
 ’Adonay, my salvation. aid, Lord [God] of my salva¬ 
 
 tion. 
 
 This Psalm is appropriately ranked among the Penitential 
 Psalms. Sickness, mental anguish, persecution sent in chastise¬ 
 ment of sin are the burden of this Psalm, which opens with the 
 same words as Ps. vi. What particular sin or sins were thus 
 visited is uncertain, as neither the Psalm, nor the brief records of 
 David’s reign, speak with the fulness and precision that would 
 enable us to assign the Psalm to any occasion mentioned in the 
 annals of his chequered career. His sin with the wife of Urias 
 will here suggest itself. The grief and anxiety he suffered, while 
 the fruit of his criminal connection was hovering between life and 
 death, may well have resulted in bodily disease (see 2 Kings 
 (Sam.) xii. 16, and foil.). But the poet complains of “them that 
 hate him wrongfully ” (v. 20); of those “that opposed him 
 because he pursued good .” We are thus reduced to conjectures. 
 Considering the tone and circumstances of this plaint, the original 
 text exhibits an artificial arrangement the reader would hardly 
 expect. The Psalm is throughout divided into sections, each of 
 two verses. We meet therein with parallelisms, playing upon 
 words, expressive, but unusual verb-forms, and the rhythm has 
 been the object of special care. 
 
 v. 1. “To bring to remembrance”—either to God’s, that He 
 may be pleased to help him, or the title of a sacrificial hymn, which 
 accompanied the adkardh (= the memorial sacrifice. See Lev. ii. 2, 
 9, 16 ; xxiv. 7 ; Numb. v. 26). It is read here and in Ps. lxix. (70) 1. 
 LXX. add, “For,—concerning the Sabbath,” which may refer to 
 the ritual use of this Psalm on Sabbath, or else is unintelligible, 
 v. 3. “Arrows,” inflictions of Divine justice, cf. Deut. xxxii. 
 32. “Sent down,” “lies heavy,” in text the Passive and Active 
 of the same verb; literally , “ Because Thine arrows are driven 
 into me: And Thy hand drives-on to me,” “ comes down upon 
 me [chastising me].” v. 5. His sins and the punishment they 
 entail he likens to an overwhelming flood, to a crushing burden, 
 v. 6. “Folly,” i.e.j wickedness in its natural connection therewith. 
 “ Bruises,” weals, livid marks of stripes that, as yet, draw not 
 blood, v. 8. “ Loins,” the seat of strength, of generative power 
 
PSALM 3; (38). 
 
 135 
 
 especially; it may, like “heart,” “bones,” “reins,” mean the 
 person generally. “ Burning,” inflammation, not, as Aben 
 Ezra renders it, a loathsome, nameless disease, or, with David 
 Qimchi, R. Rashi, Aquila, and St.Jerome, “vileness,” “ignominy.” 
 The rendering here adopted is that of the Chaldee Targum and 
 of Joseph Qimchi. v. 9. His inner distress vents itself in audible 
 groans, v. 11. “My heart palpitates.” St. Jerome, “fluctuabat.” 
 “The light of mine eyes it also,” in text, gam hem (“ they also”), 
 plural by attraction, v. 12. “Stand aloof,” “aloof,” lit., “from 
 before,” z'.e., “far away.” “My stroke,” “mine affliction,” as sent 
 by God. Hemistich 2, lit., “And those-nigh me ( = my near 
 ones) stood at a distance.” LXX., mistaking “from before,” 
 “aloof,” as a verb (“drew near”), “'opposite me,” not “against 
 me.” They come near enough to gaze on my misery, but will 
 not come nearer to relieve me, they stand at a discreet distance, 
 as if I were a leper, w. 14, 15. Cf. Isai. liii. 7. v. 17. He 
 replies not to the taunts of his enemies, lest he should commit 
 himself. LXX., “Let them not rejoice, ... for if they boast at 
 my stumbling merely, what can I expect at their hands, if I were 
 utterly undone?” v. 18. “I am prone to fall,” “to totter,” “to tumble 
 on one side,” and am never free from grief and pain. LXX., 
 “ scourges,” considering the poet’s sufferings as inflicted on him in 
 his defenceless state, by his enemies, v. 19. “For,” his readiness 
 to confess his sin shows why he acknowledges his danger of falling, 
 and why his affliction is continual. “ I will fear; ” LXX., 
 fiepL/jLinjoroj ( = merimneeso, “'take anxious thought”); St. Jerome, 
 
 “ sollicitus ero,” (al.) contristabor, I will be anxious, or, I will be 
 sorry, v. 20. “Live,” “are-lively,” flourishing. Jennings and Lowe 
 suggest chinnam, “causelessly,” instead of the present reading, 
 chayyhn (rendered “living”), and, with Hitzig, Houbigant, <Scc., 
 render “ But those that are causelessly mine enemies are strong 
 [in number (?)]; And those that hate me wrongfully are numerous.” 
 v. 21. “Oppose me,” are my adversaries, in text yis’tenu-ni, 
 
 “ adversabantur mihi ” of St. Jerome; lit., “ sataned me,” whence 
 Satan, an enemy in war, adversary in court, the Adversary par 
 excellence. “ Good,” deeds of kindness to his enemies, who feeling 
 galled by being under obligation to him, persecute the Poet for 
 his kindness. 
 
136 
 
 PSALM 38 (39). 
 
 PSALM 38 (39). 
 
 1. To the Chief-Musician 
 [viz.,] to Idhuthun : A 
 Psalm, to David. 
 
 2. I-said, I-will-guard my 
 ways, From sinning with 
 my tongue ; I-will-keep 
 a muzzle on my mouth : 
 While the wicked is before 
 me. 
 
 3. I made-myself-dumb 
 in-silent-resignation, I-kept- 
 silence without [getting 
 any] good [thereby]: Nay, 
 my pain was-intensified. 
 
 4. Hot-was my heart 
 within me; While I-was- 
 musing, the fire burst-into- 
 Same : I-spoke with my 
 tongue : 
 
 5. Make - me - to - know, 
 Y^HWFH, mine end, And 
 the measure of my days, 
 what it is : May-I-know how 
 frail I am. 
 
 6. Lo, Thou-hast-made 
 my days [as] hand-breadths 
 (palms); And my fleeting- 
 life is as naught before 
 Thee : Only altogether (i.e., 
 naught but) a breath is any 
 man, [even] at his best. 
 Selah. 
 
 7. Only as a phantom 
 
 PSALM 38 (39). 
 
 1. For the end, a Song 
 of David, to Idithun. 
 
 2. I said, “ I-will-take- 
 heed to my ways, That I- 
 sin not with my tongue,” 
 
 I-will-set a guard on my 
 mouth, While the sinner 
 stands before me. 
 
 3. I was-dumbfoundered, 
 and afflicted, and kept- 
 silence from good [words ?]: 
 And my grief was renewed. 
 
 4. My heart grew-hot 
 within me; In my musing 
 fire burst-into-flame : 
 
 5. I - spoke with my 
 tongue; Lord, make known 
 to me mine end, And the 
 number of my days, what it 
 is : That I - may - know 
 wherein I fall short (what 
 I lack). 
 
 6. Lo, Thou-hast-made 
 my days measurable [by a 
 span]; And mine existence 
 is as naught before Thee: 
 Surely every man living is 
 vanity in every respect (i.e., 
 altogether vanity). 
 
 7. Surely as a shadowy- 
 
PSALM 38 (39). 
 
 137 
 
 does each-one go-about; 
 Only in vain are - they- 
 disquieted : He - heaps - up 
 [riches], and knows not who 
 is to be the gatherer of 
 them. 
 
 8. And now, what can-I- 
 look - for, \Adonay? My 
 hope, to Thee is it 
 [directed]. 
 
 9. Deliver me from all 
 my transgressions: The re¬ 
 proach of the fool make me 
 not. 
 
 10. I-made-myself-dumb, 
 I-opened not my mouth: 
 Because 'twas Thou didst 
 
 [it]- 
 
 11. Remove Thy stroke 
 from me: Through conten¬ 
 tion with Thy hand I am- 
 worn-out. 
 
 12. When by rebukes for 
 iniquity Thou - chastenest- 
 man, Then Thou, like the 
 moth, makest his delights to 
 moulder away : Only a 
 breath is all mankind. Selah. 
 
 13. Hear my prayer, 
 YtfHW^H, and give-ear to 
 my cry; Hold not Thy 
 peace at my tears; For a 
 stranger am I with Thee: 
 A sojourner, like all my 
 fathers. 
 
 image does man pass-by; 
 Nay, to no purpose is-he-dis- 
 quieted : He-lays-up-store, 
 and knows not for whom 
 he-gathers it. 
 
 8. And now, what is mine 
 expectation? Is it not the 
 Lord? And my ground-of- 
 hope is with Thee. 
 
 9. Deliver me from all 
 mine iniquities: Thou-hast- 
 made me the reproach of 
 the foolish. 
 
 10. I-was-dumbfoundered, 
 and opened not my mouth: 
 Because THOU didst [it]. 
 
 11. Remove Thy strokes 
 from me. 
 
 12. By reason of the 
 strength of Thy hand in 
 rebukes I am - worn - out: 
 On account of iniquity 
 Thou-chastenest man : And 
 makest his life to waste- 
 away like a spider: Truly 
 every man is-disquieted in 
 vain. 
 
 13. O Lord, hear my 
 prayer, and my supplication, 
 give-ear to my tears, hold 
 not Thy peace; For a 
 stranger am I with Thee, 
 and a sojourner, like all my 
 fathers. 
 
PSALM 38 (39). 
 
 14. Turn-Thine-eyes from 14. Let me alone, that 
 me, that I-may-brighten-up : I - may - be - refreshed : Ere 
 Ere I-depart, and be no I-depart, and be no more, 
 more. 
 
 This Psalm may be divided thus: (1) vv. 2— 4; (2) 5, 6; 
 (3) 7—11 ; (4) 12—14. Like Pss. xxxvi. (37) and lxxii (73), 
 it deals with the contrast between men’s lot and their deserts. 
 His silent brooding increases his perplexity, which, at length, 
 forces a vent in a prayer for light to see the shortness of life, the 
 emptiness of worldly prosperity, of human effort and aspirations. 
 He realizes that he is in God’s hands ; to Him does he turn for 
 relief. The pathos, aspiring faith, the depth of thought we 
 discover in this Psalm can hardly be equalled in the Psalter. 
 
 v. 1. “ Idithun,” or “Yedhuthun,” most probably one of the 
 three chief directors of sacred music, in David’s time (1 Paral. 
 (Chron.) xvi. 38, foil.; xxv. 1—6; 2 Paral. vi. 12; xxxv. 15). 
 v. 2. “ I said ” in my heart, i.e., I firmly resolved. “ Sin . . . 
 tongue,” by murmuring against God in my trials. I refrained 
 from murmuring, though the wicked, whom, to my mind, God 
 should have long since humbled, paraded his prosperous lot in 
 my presence—“before me.” v. 3. “ Obmutui silentio,” I 
 became dumb silently, i.e., in silent resignation, so St. Jerome, 
 who gives “ tacui de bono,” “ I held my peace, concerning good ; ” 
 according to Thalhofer, “ I got no good, no relief, no rest 
 therefrom; ” or, “ I held my peace, while I was far off good,” i.e., 
 though racked with pain (bodily, or mental, or with both); or 
 again, “ I held my peace, turning away mine eyes from the to me 
 offensive prosperity of the wicked. “Intensified,” lit., “stirred 
 up,” “troubled.” v. 4. The heat of repressed indignation provoked 
 by his silent musing over the contrast between his forlorn state 
 and the prosperity of his persecutors. The drift of these burning 
 utterances is set forth in the three next verses. The trials of life 
 are soon over, as life is short. Hence, in v. 8, he casts himself in 
 resignation on God’s mercy, in hope of obtaining from Him some 
 mitigation. vv. 5, 6. “ Hand-breadths,” as we see from the 
 Alexandrian Codex of LXX., from SS. Gregory Nazianzen and 
 Chrysostom, the true reading is TraXai(nd.% (fialaislas), more correctly 
 7raA.ao-ras {j>alastds\ palms of the hand, four fingers’ breadth, not, 
 
PSALM 38 (39). 
 
 139 
 
 as the Vatican Codex, 7raXata$ ( palaias ), “ old ” (evidently a scribe’s 
 blunder). St. Jerome, “ Ecce, breves posuisti dies meos” (Lo,Thou 
 hast appointed my days short). “ My fleeting-life,” “ mine age,” 
 St. Jerome, £c Et vita mea quasi non sit in conspectu tuo” (and 
 my life , as it were, is not in Thy sight); LXX., 'Y7rdcn-a<xi9 
 ( hypostasis ), substance, existence. Targum renders it, “body;” 
 
 ££ duration,” “longevity” were as good a rendering as any. “Only 
 altogether,” i.e., “ naught but a breath is every (= any) man at 
 his best” (lit., “set,” “firmly fixed ”) = in perfect health, cf. 
 Zach. xi. 16. St. Jerome, “Omnia enim vanitas, omnis homo 
 stans” (“All things” [ = universa of Vulgate] “are vanity, every 
 man standing firm”). Text lit., “Only in an image walks man” 
 
 ( -'ish — “each one,” “everyone,” referring not to any class, but 
 to each individual, individuum vagum). “ In an image,” in text, 
 b’tselem, b of essence , rather than of comparison; cf. French en 
 militaire, as a military man, as if “ each one is but a shadowy 
 image, a phantom, soon to vanish.” v. 8. “My hope,” St. Jerome, 
 “ prsestolatio mea tu es ” (Thou art my expectation). LXX., 
 hypostasis, Vulgate substantia, the ground, the foundation of my 
 hope; hence, here, as elsewhere in LXX., equivalent to “ faith,” 
 “trust,” “reliance” (cf. Heb. iii. 14; xi. 1). “He lays up,” 
 “ collects ; ” riches to be supplied (LXX., theesaurizei ), as is shown 
 by the “them” at the close of the verse, cf. Eccles. ii. 18, 19, 
 where the same thought recurs. v. 9. “ Make me not the 
 reproach,” &c.; the text corresponds with the parallelism far more 
 closely than “ Thou hast made me,” &c. v. 10. Retrospective: 
 long since have I been aware that my woes were sent by Thee, 
 hence I replied not to the railings of mine enemies, v. 11. 
 “Through conflict with Thy hand,” &c., it comes to, “ I-am-worn- 
 out with resisting Thy [punishing] hand,” i.e., “Thy chastise¬ 
 ment.” v. 12. “His delights,” lit., “that which is desirable in 
 him.” LXX., “his soul,” “his life” (1 \rvyfv, psycheen). St. Jerome, 
 “ Et posuisti quasi tineam desiderabilia ejus,” (And (then) 1 hou 
 hast made (makest) his desirable things like a moth). “ Only a 
 breath,” &c., the refrain, v. 13. Ambrosian Psalter, “lacrimis meis 
 ne sileas ” (Hold not Thy peace at my tears). “ Stranger,”^, one 
 who travels about in a foreign land. “ Sojourner,” tdshdbh, a 
 foreign settler, naturalized foreigner. A reminiscence of the status 
 
140 
 
 PSALM 39 (40). 
 
 of the patriarchs—“As all my fathers.” v. 14. “Look away from 
 me,” Turn away from me Thine angry glance, so Thalhofer. 
 St. Jerome, “ Parce mihi, ut rideam antequam vadam,” &c. (Spare 
 me, that I may laugh (cheer up, brighten) ere I depart). The 
 old versions and commentators render “brighten, cheer up,” 
 “That I-may-recover-strength,” which is pretty close to—“be 
 refreshed” of LXX. and Vulgate, cf. Job. x. 20; xiv. 5, &c. 
 
 PSALM 39 (40). 
 
 1. To the Chief-Musician; 
 to David, a Psalm. 
 
 2. Eagerly have-I-waited 
 for YaHWeH : And He- 
 inclined to me, and heard 
 my cry. 
 
 3. He-brought-me-up also 
 out of a pit of destruction, 
 out of the miry clay; And 
 He-set my feet on a rock, 
 He-steadied my goings. 
 
 4. And He-has-put into 
 my mouth a new song, praise 
 to our God: Many shall-see 
 and shall-fear: And shall- 
 trust in YaHWYH. 
 
 5. O the happinesses of 
 (i.e., happy) the man who 
 makes YtfHWYH his trust, 
 And turns not to the proud, 
 and to lying apostates. 
 
 6. Much hast Thou done, 
 Y#HW<?H my God, in Thy 
 wonders and thoughts on 
 
 PSALM 39 (40). 
 
 1. For the end, a Psalm 
 of David. 
 
 2. I-waited eagerly for the 
 Lord: And He-attended to 
 me, 
 
 3. And heard my prayers : 
 He brought me up also out 
 of a pit of misery, and out 
 of the slimy filth. And 
 He-set my feet upon a rock, 
 and ordered my goings 
 aright 
 
 4. And He-has-put a new 
 song into my mouth, a 
 hymn to our God: Many 
 shall-see, and stand-in-awe, 
 and shall-trust in the Lord. 
 
 5. Blessed the man whose 
 hope is the Name of the 
 Lord, And turns not his 
 eyes to vanities and lying 
 phrensies (false delusions). 
 
 6. O Lord my God, THOU 
 hast-multiplied Thy won¬ 
 ders, and in Thy thoughts 
 
PSALM 39 (40). 
 
 I 4 I 
 
 our behalf; There is none 
 to-be-compared with Thee; 
 Would-I-declare and speak 
 [of them], They - pass all 
 telling. 
 
 7. Bloody-sacrifice and 
 unbloody - sacrifice Thou - 
 hast no delight in; Ears 
 hast-Thou-bored for me: 
 Burnt - offering and sin- 
 offering Thou askest not for. 
 
 8. Then said-I, Lo, I-am- 
 come: In the roll of the 
 book it is written concerning 
 me, 
 
 9. To do Thy good- 
 pleasure, my God, I-delight: 
 Yea, Thy law is in the midst 
 of my bowels. 
 
 10. I-brought-glad-tidings 
 of [Thy] justice into the 
 great congregation; Lo, I 
 will not refrain my lips: 
 Y^HW^H, Thou knowest. 
 
 11. Thy justice I have 
 not covered up within (i.e., 
 lit., in the midst of) my 
 heart; I-have-declared Thy 
 faithfulness and Thy salva¬ 
 tion : I-have not hid Thy 
 loving-goodness and Thy 
 truth from the great as¬ 
 sembly. 
 
 12. Thou, O Y^HW^H, 
 withhold not Thy tender- 
 mercies from me: Let Thy 
 loving-goodness and Thy 
 truth continually guard me. 
 
 there is none like unto 
 Thee : I-declared and spoke 
 [of them ; ] They-exceeded 
 number. 
 
 7. Sacrifice and offering 
 Thou-would’st not; But ears 
 hast-Thou-prepared for me, 
 Whole-burnt-offering and 
 sin-offering Thou didst not 
 require. 
 
 8. Then said-I, Behold, 
 I-am-come : In the heading 
 of the book it is written 
 concerning me. 
 
 9. I-desire to do Thy will, 
 O my God: And Thy law 
 in the midst of my heart. 
 
 1 o. I - have - made - known 
 Thy justice in the great 
 congregation : Lo, I-will not 
 refrain my lips : Lord, 
 Thou knowest. 
 
 11. I have not hid Thy 
 justice within my heart; I- 
 have-declared Thy faithful¬ 
 ness and Thy salvation: I 
 have not hid Thy mercy 
 and Thy truth from the 
 great assembly. 
 
 12. But Thou, O Lord, 
 remove not Thy tender- 
 mercies far from me: Thy 
 mercy and Thy truth have- 
 sustained me continually. 
 
PSALM 39 (40). 
 
 I42 
 
 13. For evils up to no 
 number (i.e., countless) have- 
 compassed me about; Mine 
 iniquities have - overtaken 
 me, so that I am not able to 
 see : They-are-more than 
 the hairs of my head, and 
 my heart has-forsaken me. 
 
 14. Be-pleased, Y^HW^H, 
 to deliver me, YH“ make- 
 haste to help me. 
 
 15. Let-them-be-ashamed 
 and confounded together 
 that seek-after my soul to 
 destroy it; Let-them-be- 
 turned backward, and dis¬ 
 graced : That-delight in my 
 hurt. 
 
 16. Let-them-be-desolate 
 on-account of the reward 
 tending to their shame: 
 That-say to me, Heach, 
 Heach ! 
 
 17. Let all those - that- 
 seek Thee rejoice and be- 
 glad in Thee; Let-such-as- 
 love Thy salvation say con¬ 
 tinually : YMdWTH be- 
 magnified. 
 
 18. But I am poor and 
 needy; May ’Adonay think 
 of me; My help and my 
 deliverer art THOU : My 
 God, do not delay. 
 
 13. For evils innumerable 
 
 have-surrounded me ; My 
 transgressions have-taken- 
 hold of me, so that I cannot 
 see : They-are-multiplied 
 
 more than the hairs of my 
 head, and my heart has- 
 failed (i.e., forsaken) me. 
 
 14. May-it-please Thee, 
 O Lord, to rescue me : Lord, 
 to help me take-thought. 
 
 15. Let them that seek 
 my soul to destroy it, be- 
 ashamed and confounded 
 together; Let them that 
 wish me evil be-turned back¬ 
 ward and put-to-shame. 
 
 16. Let them that say to 
 me, Well done! Well done! 
 Forthwith receive shame for 
 their reward. 
 
 17. Let all those-that-seek 
 Thee exult and rejoice in 
 Thee; And let such as love 
 Thy salvation say continu¬ 
 ally, The Lord be-magni- 
 fied. 
 
 18. But I am poor and 
 needy ; [Yet] the Lord cares 
 for me : Thou art my helper 
 and my defender: My God, 
 delay not. 
 
 Whatever the events in David’s career referred to in this 
 Psalm as interpreted in its literal sense, whether to Saul’s persecu¬ 
 tion, or, as some have inferred from v. 13, to Absalom’s rebellion, 
 
PSALM 39 (40). 
 
 43 
 
 the inspired writer of the Epistle to the Hebrews warrants its 
 application, in the typico-mystic sense at least, to the humilia¬ 
 tions, the obedience unto death, to the life-long expiatory sacrifice 
 of the Christ of God (Heb. x. 5—10). 
 
 The Psalm consists of two parts, (1) vv. 2—n, thanksgiving 
 for recent deliverance from great peril, and the way of manifesting 
 it. “Obedience better than sacrifice” (1 Kings (Sam.) xv. 22) 
 is the key-note to this part; (2) vv. 12—18, prayer for deliver¬ 
 ance from the snares of malignant foes. From v. 14 to the end, 
 the Psalm is repeated in Ps. lxix (70), with a few slight variations. 
 This is most probably their original place, as else v. 13 were an 
 abrupt finale , and the variations in Ps. lxix. are more reasonably 
 explained by this view than by its opposite, v. 2. “ Eagerly,” 
 patiently, v. 3. “Pit of,” &c. St. Jerome, “ De lacu sonitus ” (pit 
 of a crashing noise). “ Mire of clay,” cf. Plautus, Bacch., 
 “ lutulento coeno ,” “Directed” of Vulgate rather, “He made my 
 footsteps firm,” “gave me a firm foothold.” v. 4. “New song,” a 
 hymn of thanksgiving, expression characteristic of post-Exilic 
 Psalms, v. 5. “The Name,” LXX. read shem (= name), instead of 
 sam (he put, made). St. Jerome, “ Qui posuit Dominum con- 
 fidentiam suam ” (Who has put (= made) the Lord his trust). 
 “Turn-aside” {lit., turners aside) “to falsehood.” Lying follies, 
 “false madness” of LXX. and Vulgate are probably “divination 
 with its epileptic accompaniments.” v. 6. Stier, Hupfeld, 
 St. Jerome, “There is no (impossible, none can) lay (set [them] 
 in order) before Thee; ” but better, “ There is none to be com¬ 
 pared,” &c. v. 7. Zebhach ( = bloody sacrifice), li mirtch&h ( =and 
 meal-offering), unbloody sacrifice (cf. Malach. i. 11). “Ears hast 
 Thou dug” (bored, pierced) “for me.” In Heb. x. 5, 10, and in 
 several old Latin Psalters and Fathers, we read—“a body hast 
 Thou prepared,” &c., as in LXX. The reading anaa, aira {otia, 6 ta, 
 ears), occurs in three MSS. of LXX., and is Theodotion’s rendering. 
 The hackneyed explanation of this variant, viz., that it is due to a 
 scribe’s blunder will not hold. More probable is it that LXX., 
 deeming the Hebrew clause unintelligible, eschewed the figure, 
 and rendered the phrase in its equivalent sense, which is, “Thou 
 hast made me capable of hearing, hence too, of obeying Thy law.” 
 “ Body ” ( = o-fyux, soma) may possibly have originated in Heb. x. 5, 
 
 
144 
 
 PSALM 39 (40). 
 
 as it is required as the groundwork of the conclusion contained 
 in v. 10, “Through the offering of the body of Jesus Christ.” 
 Further, in the Divine Idea, the purpose of the organic body is 
 the fulfilment of the behests of the will conformed to the dictates 
 of conscience, and God’s commands, as St. Paul not obscurely 
 hints, Rom. xii. 1. The allusion in the text is to the fashion and 
 function of the ear (the auditory duct), but in nowise to the 
 ceremony betokening lifelong bondage (see Exod. xxi. 6; Deut. 
 xv. 17). v. 8. “Lo, I am come,” here I am, Adsum, “In the 
 scroll,” or “ roll.” St. Jerome, “in volumine ” (in the roll); LXX., 
 iv KccfiaXtSi (en kephalidi\ the head of the roller around which the 
 book was wound; frequently of precious metal, and highly orna¬ 
 mented ; taken here, by synecdoche, for the volume whereof it 
 was the most conspicuous part. “ Book,” the Torah , the Law, 
 the Mosaic Pentateuch, the Book par excellence. “ Written,” or, 
 “prescribed to me,” “enjoined upon me,” cf. 4 (2) Kings xxii. 13. 
 In Heb. v. 7, “ Lo, I am come (In the roll of the book it is 
 written of me) to do Thy will, O God,” cf. v. 9. But better suited 
 to the text and to the parallelism is the connection of “to do 
 Thy will” with “volui” ( = 1 delight), vv. 10, 11. Not only by 
 obedience, by personal sacrifice, but by proclaiming the Divine 
 mercies does he evince his gratitude, v. n. “[Thy] justice,” not 
 vindictive justice, for which “judgment” is the usual term, but 
 “beneficence,” as frequently elsewhere, v. 13. He has been only 
 partially relieved, being still surrounded by inveterate foes. 
 “Iniquities,” /.<?., the penalties they entail (cf. Gen. xix. 15), press 
 so thick about me, that “ I am in a fog,” “ I cannot see.” As the 
 representative man, bearing in His Body the sins of our disin¬ 
 herited, degraded race, these words apply to the unspeakable 
 agony in Gethsemani. vv. 14—18 form a distinct poem (Ps. lxix. 
 [70]). v. 16. St. Jerome, “ Pereant post confusionem suam ” (Let 
 them perish after their confusion), “ On account of the reward 
 tending to their shame,” i.e., the reward consisting in their being 
 put to shame. 
 
PSALM 40 (41). 
 
 145 
 
 PSALM 40 (41). 
 
 1. To the Chief-Musician; 
 a Psalm, to David. 
 
 2. Oh, the happinesses 
 of him that regards-with- 
 compassion the poor : In the 
 day of evil YaHWdd will- 
 deliver him. 
 
 3. YH“ preserve him and 
 keep-him-alive, so that he- 
 shall-be-deemed-happy in 
 the land: And Thou wilt 
 not deliver him to the will 
 of his enemies. 
 
 4. YH“ will-support him 
 on the couch of languishing: 
 Thou-turnest all his bed in 
 his sickness. 
 
 5. I said, YHTW?H, be- 
 gracious to me: Heal my 
 soul; for (though) I-have- 
 sinned against Thee. 
 
 6. Mine enemies speak 
 
 evil against-me : “ When 
 
 shall-he-die and his name 
 perish ? ” 
 
 7. And if he-come to see 
 (visit), He-speaks falsehood; 
 His heart gathers iniquity to 
 itself : He-goes-forth out¬ 
 side, he-tells [it] (utters his 
 malice). 
 
 8. All that - hate me 
 mutter together against me : 
 
 K 
 
 PSALM 40 (41). 
 
 1. For the end, a Psalm 
 of David. 
 
 2. Blessed is he that 
 takes-thought for the needy 
 and the poor: In an evil 
 day the Lord will-deliver 
 him. 
 
 3. The Lord preserve 
 and keep - him - alive, and 
 bless him on the earth : And 
 deliver him not to the will 
 of his enemies. 
 
 4. The Lord bring him 
 help upon the bed of his 
 pain (i.e., sick-bed): Thou- 
 changest all his bed in his 
 sickness. 
 
 5. I said, Lord be-merci- 
 ful to me: Heal my soul; 
 for I-have-sinned against 
 Thee. 
 
 6. Mine enemies speak 
 
 evil against me: “ When 
 
 shall-he-die, and his name 
 perish ? ” 
 
 7. And if one-came to see 
 [me], he-spoke vain-things; 
 His heart gathered iniquity 
 to itself: He-went outside, 
 and spoke, 
 
 8. In like manner all mine 
 enemies whispered together 
 
146 
 
 PSALM 40 (41). 
 
 Against me do-they-devise 
 my hurt. 
 
 9. A wicked purpose is- 
 poured-out upon him: And 
 may he-that-lies [sick] rise- 
 up no more. 
 
 10. Yea, the man of my 
 peace, in whom I-trusted, 
 who did-eat of my bread: 
 Has - lifted - up his heel 
 against me! 
 
 11. But Thou, YaHWeH, 
 be-gracious to me, and raise 
 mie up: That I-may-requite 
 them. 
 
 12. By this I-know that 
 Thou-delightest in me: In 
 that mine enemy triumphs 
 not over me. 
 
 13. And I-, in my sound¬ 
 ness (i.e., full strength) 
 Thou-didst-take hold of me : 
 And didst - establish me 
 before Thy face for ever. 
 
 14. Blessed be YaUWeH, 
 the God of Yisrael (i.e., 
 Israel), From everlasting 
 and to everlasting. Amen, 
 and Amen. 
 
 against me : Against me do- 
 they-devise my hurt. 
 
 9. They spoke (lit., set 
 down) against me a wicked 
 word: Shall he that lies 
 [sick] ever rise again? 
 
 10. For even my familiar 
 friend, in whom I-trusted, 
 who did-eat my bread: 
 Has - lifted - up his heel 
 against me. (St. John xiii. 
 18.) 
 
 11. But Thou, O Lord, 
 have mercy upon me, and 
 raise me up: And I-shall- 
 requite them. 
 
 12. By this I-know that 
 Thou-art-pleased with me : 
 Because mine enemy shall 
 not rejoice over me. 
 
 13. But Thou-didst-up- 
 hold me because of [mine] 
 innocence : And didst-set 
 me before Thee for ever. 
 
 14. Blessed be the Lord 
 God of Israel, from ever¬ 
 lasting to everlasting. So- 
 be-it, so-be-it. 
 
 Here, as in Psalm liv. (55), the Poet complains of a 
 malevolent conspiracy, headed by one who had been his trusted 
 friend and counsellor. We naturally revert to Absalom’s rebellion, 
 and to the treason of Achitophel (cf. 2 Kings (Sam.) xvii. 27). 
 This, however, is at best conjectural. St. John Chrysostom 
 brands as rash the denial of the Messianic import of this Psalm 
 (cf. St. John xiii. 18). v. 2. “Well is it with him that attends to” 
 
PSALM 40 (41)- 
 
 H; 
 
 (cf. 2 Esdras (Neh.) viii. 13), “regards with compassion the 
 dcLl ,” rendered “the poor,” the afflicted by bodily disease, or in 
 mind, or by loss of property; “sick” suits the context better, 
 v. 3. “He shall be rewarded in this life.” St. Jerome renders all 
 these verbs in vv. 3, 4 by the Future of the Indicative. “ Blessed 
 upon earth,” K'thibh (or written text), “ he shall be made happy.” 
 Qri (or marginal emendation), “ so that he shall be deemed 
 happy.” Chaldee Targum—“may He do good to him,” in the 
 active sense ( = benefaciat ei). “Will,” lit., “the soul,” “the 
 desire.” v. 4. “ Will support him ; ” or, “ May the Lord support 
 him.” Thou turnest all his bed; St. Jerome, “vertisti” (Thou 
 has turned, changed), Preterite of confidence (so sure to come to 
 pass, that it may be taken as done). “ Make his bed ” is excluded 
 by “<2// his bed.” With Thalhofer, we may render, “Thou wilt 
 soon change his bed of sickness into a couch of gladness,” or, 
 “Thou wilt soon, when he is sick” ( = in his sickness), “change 
 all his lying down” (= his bed-ridden state, cf. Exod. xxi. 18; 
 2 Kings (Sam.) iv. 5) [“into full health”], “When he falls sick, 
 Thou wilt soon turn the bed-ridden sufferer into a hale man.” 
 v. 5. He regards his sickness as a punishment of sin. “My soul” 
 may mean “ me,” “ my person.” From vv. 6 and 9, a dangerous 
 malady may be inferred, v. 7. “If one,” “if he,” either some 
 virulent enemy, or a covert reference to Achitophel. “ In 
 idipsum ” (= in like manner, epi to avto of LXX.), in text and 
 Vulgate begins v. 8, “ Together against me all that hate me 
 whisper-among-themselves,” &c. v. 9. Lit., “ A word ( = thing) of 
 Beliyya“al,” i.e., “A matter of iniquity,” an evil caused by his 
 crimes. Our rendering is that of Gesenius (s.v. yatsaq), “ Poured- 
 out on him,” so Rashi, “is smelted into him,” so to speak, which 
 comes close to the Targum, “will cleave fast to him;” so too 
 Aben Ezra and Qimchi. St. Jerome, “Verbum diaboli infundebant 
 sibi ” (a word of the devil did they pour into themselves, he that 
 lies down will never rise again). LXX., “ They appointed ” 
 
 ( katethento ) a wicked word against me. Vulgate, They set up 
 (constituerunt) a spiteful word, &c. The “wicked word they 
 utter against me ” is the question, “ Shall he that is lying [on his 
 sick-bed] rise up again ? ” The particle ( mee ) which introduces the 
 question requires a negative answer—“ He will never recover,” 
 
148 
 
 PSALM 40 (41). 
 
 their malignant wish being father to their utterance, v. 10. 
 “Mine own familiar friend,” Achitophel (?), despite the sacred bond 
 of hospitality, has given me a great kick, “ has lifted up his heel 
 against me.” It is to be noted that in St. John xiii. 18, our Lord 
 omits the clause, “In whom I trusted.” St. Jerome, “levarit 
 contra me plantam ” (has lifted up the sole of his foot against 
 me). In its literal sense, this Psalm applies to David, as vv. 5 and 
 9 exclude a Messianic interpretation. The Anointed Saviour 
 applies v. 10 to the traitor in its typico-mystical sense, David 
 being a type of Him. Targum, “ He has magnified himself 
 against me, with a view to underhand doings.” v. 11. “Requite,” 
 as a divinely-appointed king, it was his duty to punish evil-doers; 
 no revengeful utterance this. v. 12. A turn of fortune for the 
 better is here indicated. “Triumph over,” lit., “shout over me.” 
 v. 13. “Soundness,” in full health, and unalloyed prosperity. 
 “Take hold of me,” to stay, to support me. St. Jerome, “Ego 
 autem in simplicitate mea adjutus sum a te, et statues me,” &c. 
 (But I, in my single-mindedness have been helped by Thee, and 
 Thou wilt set me, &c.) v. 14. This Urakah , “benediction,” or 
 doxology (cf. the “ Glory be to the Father,” &c., in the Church 
 Psalmody), may have been added by the compiler. But as it is 
 the conclusion the preceding verse leads up to, and without it, 
 the Psalm would close abruptly, it is more reasonable to hold that 
 this Psalm was chosen by the compiler to close the first of the five 
 Books into which the Psalter is divided in the original text, 
 because it had this ending. 
 
Book Second 
 
 PSALM 41 (42). 
 
 1. For the Chief-Musician, 
 a Mas’kil; to the sons of 
 Qorach. 
 
 2. As a hart [which] pants 
 for water-courses: So my 
 soul pants for Thee, O God. 
 
 3. My soul thirsts for 
 God, for the living God; 
 When shall-I-come : And 
 appear before God? 
 
 4. My tears have-been 
 bread to me day and night: 
 While they continually say 
 to me, “ Where is thy 
 God?” 
 
 5. These-things I-remem- 
 ber, and pour-out my soul 
 upon me, For I-used-to-go 
 with the throng, I-went-in- 
 procession with them to the 
 house of God, With the 
 voice of glad-shouting and 
 thanksgiving, a multitude 
 keeping-holiday. 
 
 6. Why dost-thou-bow- 
 thyself-down, my soul? And 
 moanest - thou upon me ? 
 
 PSALM 41 (42). 
 
 1. For the end, [a Psalm] 
 of instruction for the sons 
 of Core. 
 
 2. As a hart longs for the 
 water-springs: So does my 
 soul long for Thee, O God. 
 
 3. My soul thirsts for God, 
 the Strong, the Living- 
 One ; When shall-I-come: 
 And appear before God? 
 
 4. My tears have-been 
 bread to me day and night: 
 While they daily say to me, 
 “ Where is thy God ? ” 
 
 5. These-things I-remem- 
 ber, and pour-out my soul 
 within me; For I-used-to- 
 go to the place of the 
 wondrous Tabernacle, [even] 
 to the house of God, With 
 a voice of exultation and 
 thanksgiving, the sound of- 
 those-at-a-banquet. 
 
 6. Why art-thou sad, O 
 my soul ? And why dost- 
 thou-trouble me ? Hope in 
 
PSALM 41 (42). 
 
 150 
 
 Hope in God; for I shall 
 yet give Him thanks [Who 
 is] the health of my coun¬ 
 tenance. 
 
 7. My God, my soul 
 bows-itself-down upon me; 
 Therefore do-I-remember 
 Thee from the land of 
 Yar’den, And the Hermons, 
 from the hill Mits’ar. 
 
 8. Deep to deep is-calling 
 at the noise of Thy cata¬ 
 racts : All thy breakers and 
 Thy waves are - gone over 
 me. 
 
 9. By day Y^HW^H will- 
 command His loving-good¬ 
 ness, And in the night His 
 song shall be with me: A 
 prayer to the God of my life. 
 
 10. I-will-say to God, my 
 Rock, Why hast-Thou-for- 
 gotten me ? Why go-I 
 mourning because of the 
 oppression of the enemy? 
 
 11. With a breakage in 
 my bones, mine adversaries 
 upbraid me: While they 
 continually say to me, 
 “ Where is thy God ? ” 
 
 12. Why dost-thou-bow- 
 thyself-down, my soul, and 
 nioanest-thou upon me ? 
 Hope-thou in God, for I 
 shall yet give Him thanks : 
 [Who is] the health of my 
 countenance, and my God. 
 
 God, for I shall yet give 
 thanks to Him; [He is] the 
 salvation of my countenance, 
 
 7. And my God. My 
 soul is-troubled within me; 
 Therefore do - I - remember 
 Thee from the land of 
 Jordan, and the Hermonim, 
 from the little hill. 
 
 8. Deep calls to deep at 
 the noise of Thy cataracts: 
 All Thy billows and Thy 
 waves are-gone over me. 
 
 9. By day the Lord com¬ 
 mands His mercy, And by 
 night His song [shall be]. 
 With me is prayer to the 
 God of my life, 
 
 10. I-will-say to God, 
 Thou art my helper. Why 
 hast - Thou - forgotten me ? 
 And why go-I-about sad, 
 while the enemy afflicts me ? 
 
 11. While my bones were- 
 breaking, mine enemies that 
 afflict me upbraided me: 
 While they daily say to me, 
 “ Where is thy God ? ” 
 
 12. Why art-thou sad, O 
 my soul ? And why dost- 
 thou-trouble me ? Hope- 
 thou in God, for I shall yet 
 give Him thanks. [He is] 
 the salvation of my coun¬ 
 tenance, and my God. 
 
PSALM 42 (43). 
 
 151 
 
 PSALM 42 (43). 
 
 1. Judge me, O God, and 
 plead my cause against a 
 nation not godly: From the 
 man of deceit and of ini¬ 
 quity deliver me. 
 
 2. For Thou art the God 
 of my defence; Why hast- 
 Thou-rejected me? Why 
 go-I-mourning because of 
 the oppression of the 
 enemy ? 
 
 3. Send-out Thy light and 
 Thy truth; let them lead 
 me: Let-them-bring me to 
 the mount of Thy holiness, 
 And to Thy tabernacles. 
 
 4. Then will-I- (That I 
 may) go to the altar of God, 
 To God (’El) the gladness of 
 my joy: And I-will-give- 
 thanks to Thee on a kinnor, 
 O God, my God. 
 
 5. Why dost-thou-bow- 
 thyself-down, my soul? And 
 why moanest-thou upon me ? 
 Hope-thou in God: for I 
 shall yet give Him thanks, 
 [Who is] the health of my 
 countenance, and my God. 
 
 PSALM 42 (43). 
 
 1. A Psalm of David. 
 Judge me, O God, and plead 
 my cause against an ungodly 
 nation : From the unjust and 
 deceitful man deliver me. 
 
 2. For THOU, O God, art 
 my strength ; why hast- 
 Thou - repelled me ? Why 
 go-I-about sad, while the 
 enemy oppresses me? 
 
 3. Send-forth Thy light 
 and Thy truth; they have- 
 led me; And have-brought 
 me to Thy holy mountain, 
 And to Thy tabernacles. 
 
 4. And I-will-go-in to the 
 altar of God, To God who 
 gladdens my youth. I-will- 
 give-thanks to Thee on the 
 harp, O God, my God. 
 
 5. Why art-thou sad, O 
 my soul ? And why dost- 
 thou-trouble me ? Hope in 
 God; for I will yet give 
 thanks to Him, The salva¬ 
 tion of my countenance, and 
 my God. 
 
 As Thalhofer observes, Pss. xli. and xlii. (42, 43) formed 
 originally but one Psalm; the diction and contents of both are 
 decisive on this point. The affliction, the aspirations, and the 
 expression thereof are identical in both Psalms. If we compare 
 
152 
 
 PSALM 42 (43). 
 
 xli. (42) 10, with xlii. (43) 2; xli. 5, with xlii. 3, 4; xli. 6, 12, 
 with xlii. 5, we cannot but conclude that the latter is meant to 
 be a continuation of the former. Indeed, we have here a single 
 ode divided as follows, (1) xli. 2— 6; (2) xli. 7—12; (3) xlii. 1—'5; 
 each division closing with the refrain, “ I shall yet give Him 
 thanks who is . . . and my God.” The separation of part 3 
 from the two former cannot be accounted for; it is at least as 
 old as the LXX. In 37 Hebrew MSS. collated by Kennicott, in 
 9 of De Rossi’s, Pss. xli. xlii. are reckoned as a single Psalm. 
 Of the Hebrew MSS. in which Ps. xlii. (43) appears as a 
 separate Psalm, 4 only prefix the Title—‘‘To David,” which is 
 to be found in LXX., Syriac, and Vulgate. The leading feature 
 'of Ps. xli. (42), yearning for communion with God in His 
 sanctuary, is that of Ps. lxxxiii. (84) also, which may be con¬ 
 sidered as a hymn of thanks for the fulfilment of the yearnings 
 contained in these two Psalms. The author of this didactic elegy 
 is, in all probability, David himself (as for the ascription “ to the 
 (for the) sons of Qdrach,” cf. Introduction, § “Titles of Psalms”). 
 The yearning for the centre of national worship corresponds to 
 David’s utterances 2 Kings (Sam.) xv. 25, at the beginning of 
 his flight; the taunts of his enemies recall the reproaches of 
 Semei (/bid. xvi. 7, 8). There is no solid objection to David’s 
 authorship of this and of Ps. lxxxiii. (84). 
 
 v. 2. “ As a hart,” the epicene ’ayydl is here followed by the 
 feminine verb, as if ’ ayydl were exclusively feminine. The Syriac 
 version and Rashi understand it to mean the peculiar cry of the 
 deer, but in Joel i. 20, it is predicated indiscriminately of “the 
 beasts of the field.” “ Desire,” “ eager longing,” is the meaning 
 adopted in Targum and LXX. St. Jerome is peculiar—“ Sicut 
 areola prseparata ad irrigationes aquarum ; sic anima mea prseparata 
 ad te, Deus ” (As a small garden-bed prepared for water-courses; 
 so [is] my soul prepared for Thee, O God), v. 3. For ’El, “ the 
 living.” ’El, besides being a Divine Name, means “ might,” 
 “power,” “mighty,” “powerful,” hence rendered in St. Jerome 
 and Vulgate, “strong,” “mighty” (—forte?n). Photius (Biblio¬ 
 theca) observes that the Trisagion so often repeated in the Offices 
 of the Greek Churches, but, in the West, sung with the Improperia, 
 on Good Friday, is an adaptation of the “ Strong,” and of the 
 
PSALM 42 (43). 
 
 153 
 
 “ Living,” in this v. “ Appear before ’Elohim,” the self-same 
 expression occurs in the Law with reference to the three solemn 
 feasts (cf. Exod. xxiii. 17; xxxiv. 23; 1 Kings (Sam.) i. 22). 
 v. 4. “ Where thy God ? ” a taunt equivalent to “ God, whom 
 thou art ever invoking, has forsaken thee” (cf. 2 Kings (Sam.) 
 xvi. 7, 8). v. 5. These memories embitter my grief, “ and I pour 
 out my soul upon (within) me,” a figure expressing boundless 
 sorrow, cf. Ps. xxi. (22) 15. As memory refers to the past, the 
 following verbs, though rendered in Future by LXX., Vulgate, 
 and St. Jerome, must be translated in the habitual Past. “ I used 
 to go,” as we read in several old Latin Psalters ( ingrediebar , I 
 used to go into). “ With the throng ” of pilgrims going up for 
 the feasts ; bas-sakh (= with the throng) occurs only here. LXX. 
 read bas-sakh (in (into) the tabernacle); St. Jerome renders it, 
 “ Quia veniam ad umbracnlum ” (for I will come to the arbour ), 
 in agreement with Gesenius, who doubts not that primarily it is 
 “a thicket of trees,” “a thick wood,” applied here to a dense 
 crowd (Hebr. Lex. s.v.). Rashi suggests the alternative render¬ 
 ing, “the covered carts” in which the pilgrims were conveyed. 
 Aben Ezra understands it of a tent on the Temple mount. 
 LXX. and Vulgate are as likely to be right. “ Wondrous 
 tabernacle,” in present text ; eddaddem (= I will (used to) march- 
 in-procession with them) as far as the house of God, or, “ I used 
 to lead them in procession,” &c. LXX. read (or had) ’ addiru?i , 
 or something similar; the change of d into r (two very similar 
 letters in Hebrew script) would vindicate the rendering 
 (“wondrous,” “magnificent”) of LXX. “ Multitude . . .,” Targum, 
 “with the people who come to celebrate the feast.” St. Jerome, 
 “ in voce . . . multitudinis festa celebrantis ” (with the voice 
 (sound, noise) of a multitude celebrating festivals). Sonus of 
 Vulgate is probably a corruption of St. Ambrose, somtus (of the 
 sound , noise); St. Augustine read soni (of the sound ); LXX., 
 eechou (of the sound of those who keep festival). “ Epulantis ” 
 (banqueting) of Vulgate may refer to the sacrificial repasts (cf. 
 Deut. xxi. 11, foil.), v. 6. “Why?” (“what about?”) “art thou 
 downcast ? ” LXX., ti perilypos ei (why art thou very sad ?), 
 appropriated by the Christ, St. Matt. xxvi. 38. “ Health of my 
 
 countenance,” in present text, and in St. Jerome (“confitebor 
 
154 
 
 PSALM 42 (43). 
 
 ei, salutaribus vultus ejus ”), in Hebrew, “[For] the helps 
 ( = deliverances) of His countenance ” (= “ His presence ”); “ My 
 God” heads the next verse. It seems, however, from v. 12 of 
 this, and from v. 5 of the next Psalm, that the true reading is 
 that adopted by LXX. (Cod. Alex.), Vulgate, and Syriac, which 
 render [“ Who is] the health of my faces (- countenance), and 
 my God,” taking the Waw final of v. 6 (as in present text) for 
 the copulative “and.” This latter reading is now generally 
 accepted, v. 7. LXX., “my soul is troubled” ( etarachthee ), akin 
 to the utterance of the Christ, St. John xii. 27. “Upon me,” 
 “ within me” = “in meipso ” of St. Jerome. He bethinks him of 
 God in the land on the eastern bank of Jordan, in the N.E., the 
 scene of his wanderings. “ Hermonim ” (in text Cher’momm ), a 
 spur of Antilibanus, near the source of Jordan, consisting of 
 several mountains, and hence mentioned in Plural, “the Hermons,” 
 to denote either the three most conspicuous summits, or the 
 whole range. Mits“ar , a common noun meaning “littleness,” 
 
 “fewness;” so taken by LXX. and by Symmachus ; St. Jerome, 
 “ a monte minimo ” (from the very little mount). Probably the name 
 of a hill in N.E. territory, now unknown, vv. 8—-12. Trust in God, 
 despite present distress, v. 8. “ Deep,” &c., in the symbolism 
 of the Divine Scriptures, water-floods are a figure of calamity. 
 One affliction is followed by another, “calls to,” summons a 
 succeeding mishap. “ Cataracts ” (perhaps), the waterfalls at the 
 source of Jordan, or the torrents flowing from the mountains into 
 it. “All Thy breakers,” Vulgate, “excelsa” (high waves); LXX. 
 here, as in Ps. xcii. (93) 4, meteorismoi , there rendered by Vulgate 
 “elationes;” St. Augustine, “suspensiones,” rain clouds suspended 
 in the air; St. Jerome, “gurgites” (whirlpools), v. 9. God sends 
 to him help in the counsels he executes, by day; at night, he will 
 sing a hymn of thanksgiving (“ His song,” objective Genitive), 
 and will offer a grateful prayer to the Source and Preserver “ of 
 my life.” v. n. The taunts of mine enemies are to me as a 
 crushing blow that breaks the bones. Or, “ When I am as 
 helpless, as if my bones were crushed, mine enemies taunt 
 me,” &c. Or, “ When reduced to dire extremity mine enemies,” 
 &c. v. 12. “I will yet,” &c., the refrain as in v. 6, and v. 5 of 
 next Psalm. 
 
PSALM 43 (44). 
 
 155 
 
 Psalm xlii. (43). v. 1. “Judge me,” right me, vindicate my 
 right. “ Plead,” “ strive [and deliver me] from an ungodly 
 nation,” that is without love or pity (revolutionary cruelty). 
 “ Deceitful, unjust man,” (perhaps) Achitophel ? v. 2. “ My 
 defence,” refuge, stronghold, cf. v. 10 of preceding Psalm. 
 “Rejected,” the verb denotes discarding through loathing, disgust, 
 v. 3. “Light,” cf. Ps. xxvi. (27) 1. God’s manifestation for the 
 relief of the Poet’s straits, cf. Ephes. v. 13. “Truth,” faithful¬ 
 ness to covenanted promises. No reference here to ’ Urirn 
 ( = lights) and Thumiriim (perfections, integrity, not “ truth ”). 
 “ Lead,” “ bring,” that I may attend Thy worship ; his banishment 
 for which he mourns in v. 5 of foregoing Psalm, v. 4. St. Jerome, 
 “ad Deum lsetitiae exultationis meae” ( = to the God of the 
 joy of mine exultation). “ Harp,” in text Kinnor ( = lute, lyre), 
 v. 5. Refrain, as in vv. 6, 12 of foregoing Psalm. 
 
 PSALM 43 (44). 
 
 1. For the Chief-Musician, 
 to the sons of Qorach, a 
 Mas’kil. 
 
 2. O God, with our ears 
 have-we-heard, our fathers 
 have-told us: The work 
 Thou-wroughtest in their 
 days, in the days of old. 
 
 3. THOU, with thy hand 
 didst-dispossess nations, and 
 plant them in : Thou-didst- 
 discomfort peoples, but 
 cause - them - to - spread- 
 abroad. 
 
 4. For not by their own 
 sword did they get the land 
 in possession, Neither did 
 
 PSALM 43 (44). 
 
 1. For the end, for the 
 sons of Core, for instruction. 
 
 2. O God, with our ears 
 have-we-heard, our fathers 
 have - told us. The work 
 which Thou-wroughtest in 
 their days, in the days of 
 old. 
 
 3. Thy hand utterly- 
 destroyed nations, but them 
 Thou - plantedst - in : Thou- 
 didst - afflict peoples, and 
 drive them forth. 
 
 4. For not by their own 
 sword did-they-get-posses- 
 
 sion of the land, Neither did 
 
156 
 
 PSALM 43 (44). 
 
 their own arm work-deliver¬ 
 ance for them; But Thy 
 right-hand, and Thine arm, 
 and the light of Thy coun¬ 
 tenance, Because Thou- 
 favouredst them. 
 
 5. Thou art He, my 
 King, O God: Command 
 deliverances for Ya“aqobh 
 (i.e., victories for Jacob). 
 
 6. Through Thee will-we- 
 thrust-down our adversaries 
 with a horn : Through Thy 
 Name will-we-tread-down 
 them-that-rise-up-against us 
 (lit., “ our risers ”). 
 
 7. For not in my bow will- 
 I-trust: And my sword shall 
 not save me. 
 
 8. But Thou -didst - save 
 us from our adversaries: 
 And them-that-hated us 
 Thou-didst-put-to-shame. 
 
 9. By God do-we-offer- 
 praise all the day long : And 
 to Thy Name will-we-give- 
 thanks for ever. Selah. 
 
 10. But Thou-hast-re- 
 jected and disgraced us: 
 And goest not forth with 
 our hosts. 
 
 11. Thou-turnest us back 
 from the foe: And they- 
 that-hate us plunder for 
 themselves. 
 
 12. Thou-hast-given us 
 like sheep for meat: And 
 
 their own arm deliver them; 
 But Thy right-hand, and 
 Thine arm, and the illumi¬ 
 nation of Thy countenance, 
 Because Thou - wert - well- 
 pleased with them. 
 
 5. Thou art He, my King 
 and my God: Who com- 
 mandest deliverances for 
 Jacob. 
 
 6. Through Thee will-we- 
 toss our enemies with the 
 horn: In Thy Name will- 
 we-set-at-nought them-that- 
 rise-up against us. 
 
 7. For I-will not trust in 
 my bow: Neither shall my 
 sword save me. 
 
 8. For Thou - didst - save 
 us from our oppressors : And 
 put - to - shame them - that- 
 hated us. 
 
 9. Through God will we 
 continually offer praise: 
 And to Thy Name will-we- 
 give-thanks for ever. 
 
 10. But now Thou-hast- 
 rejected and put us to 
 shame : And goest not forth, 
 [O God,] with our hosts. 
 
 11. Thou-hast-turned us 
 back from pursuing our 
 enemies: And they that 
 hate us spoil for themselves 
 (i.e., at their own whim). 
 
 12. Thou - hast - given us 
 like sheep for meat. And 
 
PSALM 43 (44). 
 
 15 ; 
 
 hast-scattered us among the 
 nations. 
 
 13. Thou - sellest Thy 
 people for nought: And 
 didst not make much by 
 their price. 
 
 14. Thou-makest us a re¬ 
 proach to our neighbours: 
 A scorn and a laughing¬ 
 stock to them - that - are- 
 round-about us. 
 
 15. Thou makest us a 
 by-word among the nations : 
 A shaking of the head 
 among the peoples. 
 
 16. All the day long is my 
 disgrace before me: And 
 the shame of my face covers 
 me, 
 
 17. For the voice of the 
 reviler, and blasphemer: 
 Because of the enemy and 
 the avenger. 
 
 18. All this is-come upon 
 us; yet we have not for¬ 
 gotten Thee: Nor have-we- 
 dealt - falsely with Thy 
 covenant; 
 
 19. Our heart is not 
 turned back: Nor has our 
 step (sic) declined from Thy 
 path; 
 
 20. But Thou - hast- 
 crushed us into the place of 
 jackals: And covered us 
 with the shadow of death. 
 
 21. If we-have-forgotten 
 
 hast-scattered us among the 
 nations. 
 
 13. Thou-hast-sold Thy 
 people gratis: And there 
 was no crowd at their sale. 
 (Or, no profit by their ex¬ 
 change.) 
 
 14. Thou-makest us a re¬ 
 proach to our neighbours: 
 A scorn and a derision to 
 those around us. 
 
 15. Thou-makest us a by¬ 
 word among the Gentiles: 
 A shaking of the head 
 among the peoples. 
 
 16. All the day is my con¬ 
 fusion before me: And the 
 shame of my face has- 
 covered me, 
 
 17. For the voice of the 
 reviler and the slanderer: 
 Because of the enemy and 
 persecutor. 
 
 18. All these-things are- 
 come upon us ; Yet we have 
 not forgotten Thee: Nor 
 have-we-dealt unjustly with 
 Thy covenant; 
 
 19. Neither is our heart 
 turned back : Nor hast 
 Thou let our paths turn 
 aside from Thy way; 
 
 20. But Thou-hast-laid us 
 low in a place of affliction: 
 And the shadow of death 
 has-covered us. 
 
 21. If we have forgotten 
 
i 5 8 
 
 PSALM 43 (44). 
 
 the Name of our God: Or 
 spread-out our palms to a 
 strange god: 
 
 22. Shall not God inquire 
 into this? For He knows 
 the secrets of the heart: 
 
 23. Yet for Thy sake are- 
 we-slain all the day long: 
 We-are-counted as sheep 
 for the slaughter. 
 
 24. Awake, why sleepest- 
 Thou, Adonay ? Uprouse 
 Thee, reject [us] not for 
 ever. 
 
 25. Why hidest - Thou 
 Thy face: Forgettest our 
 affliction and oppression? 
 
 26. For our soul is-bowed- 
 down to the dust: Our belly 
 cleaves to the ground. 
 
 2 7. Rise-up for our help: 
 And redeem us for Thy 
 loving-goodness’ sake. 
 
 the Name of our God: Or 
 spread-forth our hands to a 
 strange god: 
 
 22. Shall not God inquire 
 into this ? For He knows 
 the secrets of the heart. 
 
 23. Yet for Thy sake 
 are-we-slain all the day 
 long: We are counted as 
 sheep for slaughter. (Rom. 
 viii. 36.) 
 
 24. Awake, why sleepest- 
 Thou, O Lord? Arise, cast 
 [us] not off for ever. 
 
 25. Why turnest - Thou 
 Thy face away? Forgettest 
 our poverty and affliction? 
 
 26. For our soul is- 
 brought-down to the dust: 
 Our belly cleaves to the 
 ground. 
 
 27. Arise, [O Lord,] help 
 us: And redeem us for Thy 
 Name’s sake. 
 
 A national plaint in time of oppression. Of the several periods 
 to which this Psalm is assigned, none befits the Psalm but that 
 of the Syrian persecution, which called forth the heroic resistance 
 of the Machabees. At no other epoch in Jewish history could 
 the disclaimer of national apostasy (vv. 18—23) have been in 
 accordance with fact. v. 3. “ Dispossess,” in text, the verb means 
 (1) “to take possession of for one’s self,” (2) hence, “to deprive,” 
 “to expel.” LXX., “utterly destroyed;” St. Jerome, “delesti” 
 (hast blotted out). “Nations,” “peoples,” cf. Josue; the Hittites, 
 Canaanites, Amorrhites, with four others. “But them [ =* our fathers] 
 Thou didst plant in ”—the settlement of Israel in the Promised 
 Land is in Ps. lxxix. (80), likened to the planting of a vine-stock. 
 
PSALM 43 (44). 
 
 159 
 
 “But them Thou didst spread abroad.” St. Jerome, “ emisisti 
 eos ” (hast sent them out), which will bear the LXX. rendering 
 (“and hast cast them (the heathen) out”), but the parallelism 
 demands that “Thou-didst send them out” be referred to the 
 spreading abroad of Israel like a goodly tree. v. 4. “ Light,” cf. 
 Josue xxiv. 12. v. 5. “Thou He,” may mean, “Thou [art] He 
 who art my King,” but, quite as likely, He is a Divine title, 
 cf. Deut. xxxii. 39; Ps. ci. (102) 28; Isai. later chapters passwi. 
 “Jacob” (cf. Ps. lxxviii. (79) 7; probably a Machabaean Psalm). 
 “Jacob” = Israel. “My King,” cf. Ps. lxxiii. (74) 12. v. 6. 
 The notion here is that of an enraged bull goring and trampling 
 down his opponent. LXX. renders the verb exactly (“ thrust 
 with the horn,” keratioumen') ; Vulgate takes it as “tossing with 
 the horn,” as also St. Jerome. “Spernemus” (we will spurn) is a 
 too literal rendering of LXX., “we will bring to nought;” 
 St. Jerome, with text, (conculcabimus) “we will tread down,” 
 like an enraged bull with his hoofs, cf. Deut. xxxiii. 17. vv. 7, 8. 
 Cf. 1 Machab. iii. 19, foil. v. 9. St. Jerome, “In the Lord will 
 we rejoice;” Aquila (fragments), “will we make boast,” not 
 indeed of our own strength, but for that we are His people. 
 Better, “ we will offer praise,” not to precisely, but through , or by 
 God. vv. 10—17 apply to the vigorous and chaste races who 
 have kept the Faith despite persecution. v. n. St. Jerome, 
 “Thou hast turned our backs to the foe;” Roman Psalter, 
 St. Augustine, “prae inimicis ” (“at the sight of,” or, “on account 
 of,” the enemies). Vulgate seems to imply, “we who formerly 
 pursued the foe, are now compelled by Thee to flee before him.” 
 v. 12. “As a flock (sheep) of (=for) meat, food.” St. Jerome, 
 “Thou hast given us ” (i.e., made us) “as a flock to be devoured ” 
 (ad vorandum). v. 13. “For nought,” in text, bdo-hon (without 
 wealth, for no wealth, for a mere trifle). “And hast not increased 
 [Thy gains] by their prices,” or, as above, “ Hast not made 
 much,” &c. Symmachus, “And hast not increased their price,” 
 i.e., “ Didst not set a high value upon them.” Codex Vaticanus 
 of LXX. and most Greek copies read instead of allagais (ex¬ 
 changes, barter), a/a/dgmasi, rendered in old Psalters and 
 St. Augustine, “in jubilationibus” (paeans of victory, shouts of joy), 
 in which case we should take it to mean, “ the enemies, who 
 
PSALM 44 (45). 
 
 l6o 
 
 celebrated their victory with a joyous shout, were few in number.” 
 The Latin versions, with most Latin Fathers, render alaldgmasi 
 in the sense of “barter,” “truck.” vv. 14, 15. Cf. Deut. xxviii. 37; 
 Ps. xxi. (22) 7, 8; Lam. ii. 15, 16. v. 16. As in Lam. i. 12—16, 
 the national complaint is uttered in first person singular, v. 17. 
 “ For the voice” = by reason of the voice. “ Enemy and avenger,” 
 cf. Ps. viii. 3. “Persecutor (persequentis) of Vulgate, is probably 
 due to a scribe reading ekdidkontos (= of the persecutor) for 
 ekdikoiintos , the same as ekdikeet'een of Ps. viii. 3. vv. 18—23. 
 Though to all seeming forsaken of Thee, to Thee we cling, 
 v. 19 b. LXX. (Cod. Vatican.) and Vulgate lit. rendered, “Yet 
 hast Thou turned aside our paths from Thy way ; ” but as in 
 text, so in versions, the negative of first hemistich extends to the 
 verb in second hemistich, as required by the parallelism, “ Thou 
 hast given us the grace not to turn aside,” &c. v. 20. But Thou- 
 hast-crushed-us down into the place of tanriim (by some rendered 
 “ of jackals ”), i.e., the waste, symbolizing a forlorn condition, 
 “And covered upon us (= overwhelmed us) with deepest gloom.” 
 v. 21. “ If” [on account of the ills we are suffering] we forget . . . 
 Surely the Searcher of hearts will inquire into this. v. 23. “Far 
 are we from swerving from Thee,” for on the contrary, “we are 
 daily suffering for Thy Name’s sake,” cf. Rom. viii. 36. vv. 24— 
 27. Prayer for speedy relief and deliverance, v. 26. “Our soul,” 
 i.e., we ourselves; sitting, lying prostrate in the dust, a mark of 
 intense affliction, v. 27. St. Jerome, “Redeem us for Thy mercys 
 sake.” 
 
 PSALM 44 (45). 
 
 1. For the Chief-Mu¬ 
 sician, upon Shoshannim, 
 to the sons of Qorach: 
 Mas’kil, a Song of loves. 
 
 2. My heart wells-forth- 
 gladsome the matter -1 
 
 PSALM 44 (45). 
 
 1. For the end, for them 
 that shall be changed, to 
 the sons of Core; for in¬ 
 struction, a Song concerning 
 the beloved. 
 
 2. My heart casts-up a 
 goodly matter. I address my 
 
PSALM 44 (45). 
 
 l6l 
 
 speak; My work is for a 
 king: My tongue is a pen; 
 A rapid writer. 
 
 3. Beautified - art - thou 
 more than any other of the 
 sons of man ; Grace is- 
 poured on thy lips: There¬ 
 fore has God blessed thee 
 for ever. 
 
 4. Gird thy sword on thy 
 thigh, O mighty-one: [Gird 
 on] thy glory and thy 
 majesty, 
 
 5. And [in] thy majesty 
 prosper-thou, ride-thou (i.e., 
 ride on prosperously), In the 
 cause of truth and meek¬ 
 ness [and] justice: And thy 
 right-hand shall-teach thee 
 terrible-things (or, Let thy 
 right-hand teach, &c.). 
 
 6. Thine arrows are 
 sharpened, (Peoples shall- 
 fall under thee): In the 
 heart of the king’s enemies. 
 
 7. Thy throne, O God, is 
 for ever and ever : A sceptre 
 of equity is the sceptre of 
 thy kingdom. 
 
 8. Thou - lovest justice, 
 and hatest wickedness: 
 Therefore, God, thy God 
 has-anointed thee with the 
 oil of gladness above thy 
 fellows. 
 
 9. Myrrh, and aloes [and] 
 cassia are all thy garments; 
 From out of ivory palaces 
 
 L 
 
 works to the king: My 
 tongue is the pen of a rapid 
 writer. 
 
 3. Fairer art thou in 
 beauty than the sons of 
 men; Grace is-poured-forth 
 on thy lips: Therefore has 
 God blessed thee for ever. 
 
 4. Gird thy sword on thy 
 thigh, O most - mighty- 
 warrior, 
 
 5. In thy comeliness and 
 in thy beauty; bend [thy 
 bow], press-forward-victori- 
 ously, and prove-thee-a- 
 king; In behalf of truth, of 
 meekness, and of justice: 
 And thy right-hand shall- 
 guide thee wondrously. 
 
 6. Thine arrows are sharp 
 (Peoples shall - fall under 
 thee) : In the heart of the 
 king’s enemies. 
 
 7. Thy throne, O God, is 
 for ever and ever : A sceptre 
 of equity is the sceptre of 
 thy kingdom. 
 
 8. Thou - lovest justice, 
 and hatest iniquity: There¬ 
 fore God, thy God, has- 
 anointed thee with the oil 
 of gladness above thy 
 fellows. (Heb. i. 8, 9.) 
 
 9. Myrrh, and stacte, and 
 cassia [exhale] from thy 
 garments, From out of ivory 
 
162 
 
 PSALM 44 (45). 
 
 stringed-instruments make 
 thee glad. 
 
 10. Kings’ daughters are 
 among thine honoured- 
 women : The queen has- 
 taken-her-stand at thy right- 
 hand in gold of ’Ophir. 
 
 11. Hearken, daughter, 
 and consider, and incline 
 thine ear: And forget thy 
 people, and thy father’s 
 house; 
 
 12. And the king shall- 
 delight-in thy beauty : For 
 he is thy lord, and bow- 
 thee-down to him. 
 
 13. And the daughter of 
 Tsor (i.e., Tyre) with a gift: 
 Yea, the richest of the 
 nation shall - intreat thy 
 favour (lit, “ stroke thy 
 faces ”). 
 
 14. Altogether splendour 
 is the king’s daughter in the 
 inner [apartment]: Of em¬ 
 broidery of gold is her 
 clothing. 
 
 15. In embroidered ap¬ 
 parel she-is-led to the king: 
 Virgins, her companions, 
 following her: Are-brought 
 unto thee; 
 
 16. They - are - led with 
 rejoicings and exultation: 
 They-enter into the king’s 
 palace. 
 
 17. Instead of thy fathers 
 
 palaces, from which gladden 
 thee 
 
 10. Kings’ daughters for 
 thine honour. The queen 
 stands-by at thy right-hand 
 in vesture inwrought-with- 
 gold [arrayed in divers- 
 colours]. 
 
 11. Hearken, daughter, 
 and see, and incline thine 
 ear : Forget also thy people, 
 and thy father’s house; 
 
 12. So shall the king 
 desire thy beauty: For he 
 is the Lord [thy God], and 
 they-shall-worship him. 
 
 13. And the daughters of 
 Tyre, yea, the richest of the 
 nation shall-intreat thy face 
 (i.e., favour) with presents. 
 
 14. All her glory [is that] 
 of the king’s daughter from 
 within: In golden fringed 
 garments, 
 
 15. Arrayed in divers- 
 colours. Virgins are-brought 
 to the king after her: Her 
 companions are-brought to 
 thee ; [i.e., to the king.] 
 
 16. They - are - brought 
 with gladness and exulta¬ 
 tion : They are-led into the 
 king’s palace. 
 
 17. Instead of thy fathers 
 
PSALM 44 (45). 
 
 shall-be thy sons : Thou- 
 shalt-establish them princes 
 in all the land. 
 
 18. I-will-make thy name 
 memorable in every genera¬ 
 tion and generation: There¬ 
 fore shall the peoples give 
 thee thanks for ever and 
 ever. 
 
 This Psalm may be viewed as an epitome of the Canticle of 
 Canticles, and, most probably, in its direct and literal sense, or, 
 at least, in its typico-mystic import, is unquestionably a bridal- 
 song, wherein “the Spirit that spake by the Prophets” hymns 
 the nuptials of Incarnate Wisdom with regenerate humanity, in 
 the unity of His holy and Catholic Church. Not to mention the 
 inspired writer of the Epistle to the Hebrews, or the unanimous 
 consent of the Fathers, the Rabbinical authorities, with the 
 exception of R. Rashi, agree with the Targum in referring it to 
 David’s Anointed Son. The title itself (Mas’ki/, instruction, an 
 instructive, or didactic poem) points to the same conclusion. If, 
 with a modern school, we view it as a mere wedding-ode in 
 honour of the marriage of Solomon, whose antecedents, history, 
 matrimonial ventures, and peaceful reign suggest weighty objec¬ 
 tions to this view, or of Joram, a theory less open to exception, 
 it is difficult to account for the insertion in the Psalter of a 
 merely secular ode, as Ewald observes, “ expressly dedicated to 
 a king. For some prosperous King of Judah, not God, is the 
 poet’s theme, the object and aim of this eulogy. . . . The song 
 is unparalleled in the Psalter, and savours rather of the poetry of 
 this world.” 
 
 v. 1. “Shoshannim,” lit., “the lilies;” according to A. Ezra, 
 the initial words of a song, indicating the melody to which this 
 Psalm was to be sung. R. Qimchi and certain Latins connect it 
 with shesh (Hebrew for “six”), and render it, “on a iAc-stringed 
 lyre.” LXX. have evidently vocalized the vowelless text from 
 shatidh (= he repeated, changed). Hyper ton alloidtheeso?nenon 
 ( = for those who are to be changed), which may mean (for 
 
 sons are - born to Thee: 
 Thou-shalt-establish them 
 princes over all the earth. 
 
 18. They - shall - celebrate 
 thy name in every genera¬ 
 tion : Therefore shall the 
 nations give thee thanks for 
 ever, and for evermore. 
 
164 
 
 PSALM 44 (45). 
 
 alternate [strains]). Thalhofer, however, credits the LXX. with 
 an insight into the Messianic import of the poem, and asserts 
 that they refer hereby to the change to be wrought by the Christ 
 in the mental, moral, and bodily sphere, and in Nature itself, a 
 notion they might have gathered from the prophecies. “ Song of 
 loves,” y'dhidhdth (loves) may be a corruption for the Singular 
 y'dhidhuth ( = delight). The Psalm is thus divided: (1) v. 2, a 
 preface by the Poet, to which corresponds v. 18; (2) vv. 3—10, 
 the kingly bridegroom’s beauty, bravery, just rule, the splendour 
 of his Court; (3) vv. 11—16, exhortation to the bride to behave 
 dutifully—her wedding-gifts—dress, the procession which escorts 
 her to the palace; (4) v. 17, the promise of a numerous pos¬ 
 terity. v. 2. “Wells-forth,” “overflows,” “boils-over,” “bubbles- 
 up; ” “ My heart is brim full,” rachcish in text, is read only here in 
 the Hebrew Scriptures, a air Xeyo/JL. “ Gladsome the matter,” ///., 
 “a good word” (or, subject-matter), “Speaking am I.” “My works,” 
 AV., “deeds,” “doings”—77-007/xaTa (poieemata = poems), verses, or 
 strophes of the song. By some taken for an emphatic Plural, 
 “my poem, equal in excellence to numerous compositions.” 
 “Rapid,” in Targum, “an accustomed” (i.e., “trained by frequent 
 exercise”), “a skilled scribe.” v. 3. “ Beautified” = “made 
 beautiful; ” in text a reduplicated passive form ( yoph-ya-pluthd ). 
 Gesenius is of opinion that the initial reduplication (yop/i-) is a 
 scribe’s blunder; LXX., with all the ancient versions, take this 
 initial reduplication as adding emphasis to the meaning (so too 
 Aben Ezra), hence do they seek to bring out its sense by such 
 repetition as “beauteous in beauty” (cf. the counterpart, Isai. lii. 
 14). “Grace,” courtesy of address, cf. Prov. xxii. n; Eccles. 
 x. 12; 3 (1) Kings x. 8; St. Luke iv. 22. “Grace,” the charms 
 of “ the Manhood taken up into God,” both in Its outward and 
 moral aspects (cf. St. Jerome’s Letter to Principia). It may be 
 too the “glory” He claims, St.John xvii. passim. “Therefore,” 
 the gifts above-mentioned are tokens (not reasons) of the Divine 
 blessing. vv. 4—6. Hardly compatible with the reign of 
 Solomon, which, as his name (Sh’lomoh = peaceful) implies, was 
 undisturbed by war. v. 4. “Glory,” “majesty,” the several 
 insignia of military pomp. v. 5. “ And in thy majesty,” probably 
 an unintentional repetition from the foregoing verse, to be rejected. 
 
PSALM 44 (45). 
 
 LXX. render it, evravov enteinon (bend [thy bow]); Vulgate, 
 intende , reading it as the Imperative of darakh (he trod, strung 
 a bow). “ Ride,” r^khabh, rather, “ drive on,” i.e., drive in thy 
 war-chariot to victory (cf. 3 (1) Kings xxii.); the Hebrew kings 
 went to battle in a chariot, not on horseback. “ In the cause of,” 
 “in behalf of,” “on account of” virtue generally. “Drive on,” 
 as the champion of whatever is right. St. Jerome, “On account 
 of the meekness of justice ” = to vindicate oppressed innocence, 
 to champion rights violated in the person of the lowly. Or, 
 “ Let thy right hand teach thee,” &c. v. 6. Or, “ May thine arrows 
 be-sharp.” “The king’s,” equivalent to “your,” “Your Majesty’s 
 enemies.” v. 7. Both LXX. and Heb. i. 8. render “ O God; ” 
 “Thy divinely constituted throne,” “thy throne is God” (’ Eldhim 
 in text), and the like, are but arbitrary comments, invented to 
 serve a purpose, v. 8. “ God, Thy God,” St. Augustine, on the 
 authority of the Greek version, holds that the former “ God ” is 
 in the Vocative; so, too, St. Jerome (Letter to Principia). v. 9. 
 “ Aloes and cassia,” both Plural in text. “ Palaces (temples) of 
 ivory,” the walls whereof are inlaid with ivory (cf. 3 (1) Kings 
 xxii. 39, “Achab’s ivory house”). “Whence,” or, “by which 
 they-have-gladdened thee;” St. Jerome, “by which (quibus) they 
 have gladdened thee;” LXX. <Lv (ex hon); Vulgate, “ex quibus” 
 (out of which, with which), in text, minrii, thus taken as a poetical 
 form of min (from). Others interpret minrii, “ more than I, have 
 they gladdened thee.” Targum takes it for “ Armenia,” as in 
 Jer. li. 27 (“Minni”). Others prefer to see in minni an allusion 
 to the Minnasi, a tribe of South Arabia, who were said to have 
 had houses adorned with ivory, and would render, “ from palaces 
 of Minnaean (x 4 rmenian [?]) ivory they have gladdened thee.” It 
 is far more usual to take it to be either the apocopated form 
 of minnim (=“ strings ” [of a musical instrument], “ slender 
 threads ”), cf. Syriac menno ( = hair), the Plural of which, mennin , 
 is the rendering in Syriac version for kinnor (= harp), in Ps. 
 xxxii. (33) 2; or it is a Singular noun, used as a noun of 
 multitude, meaning “ players on stringed instruments.” Gesenius 
 (s.v.), “ out of the ivory palaces the strings (i.e., concerts of music) 
 gladden thee.” LXX. and Vulgate take these words in connection 
 with v. 10, “Honoured women,” not the “virgins” of v. 15, but 
 
PSALM 45 (46). 
 
 166 
 
 the ladies of the king’s harem. “ Queen ” (in text, sheghdl), 
 primarily “a concubine,” but used here and in Neh. (2 Esdras) 
 ii. 6 of the queen consort (cf. Dan. v. 3). “ Gold of Ophir,” 
 
 St. Jerome, “in diademate aureo ” (in a golden diadem). ’Oj>hir, 
 a region in India, or in South Arabia. “ [Arrayed . . . colours],” 
 not in text, interpolated here from v. 15 ; wanting too in 
 St. Jerome, v. ir. “Daughter,” usual address by a teacher; 
 Talmud, however, says that in Western Aramaic, b'nath, Wrath is 
 used for “a bride.” v. 12. “Delight in,” preferable to “desire,” 
 no need to desire what he possesses. “ Lord ” (in text ’ adhon , 
 “lord,” or “master”), frequently used of a husband. “[Thy 
 God],” neither in text, nor in LXX., an interpolation of some 
 scribe. “ Bow down,” “ do homage,” make open acknowledg¬ 
 ment of his authority over thee. LXX. (Cod. Vatican.) connect 
 this with v. 13, “And the daughters of Tyre shall-do-homage to 
 him with presents.” v. 13. “Daughter of Tyre,” i.e., the Tyrians, 
 cf. “The virgin, the daughter of Sion,” Isai. xxxvii. 22. Athalia 
 was of the royal family of Tyre. “The rich of the nation” 
 (either Tyrian or Jewish), may mean “the richest of the nation.” 
 v. 14. “In the inner,” &c., lit., “to within,” corresponding to 
 St. Jerome’s intrinsecus ( = inwardly); properly, according to 
 Gesenius (. s.v .), “to the wall” [of the room, or court], that is, 
 opposite the door, so as to meet the eye of all coming in. He 
 explains it, “All splendid [sits] the daughter of the king (i.e., the 
 queen) by the wall, i.e., she is seated on the throne.” LXX. 
 (Cod. Vatican.), has “ the daughter of the king of Esebon 
 (= Heshbon),” a blunder for eawOev, esothen (within, from within) 
 of Cod. Alexandrin. of LXX. vv. 17, 18, as the pronouns are 
 Masculine, are addressed to the king. v. 18. The poet implies 
 that this ode will perpetuate the king’s memory, be a lasting 
 memorial of his “name.” Why did he not mention his name? 
 
 PSALM 45 (46). 
 
 I. For the Chief-Mu¬ 
 sician, to the sons of Oorach : 
 upon “alamoth, a Song. 
 
 PSALM 45 (46). 
 
 1. For the end, for the 
 sons of Core; concerning 
 secret-things, a Psalm. 
 
PSALM 45 (46). 
 
 167 
 
 2. God is to us a refuge 
 and strength: A help in 
 afflictions, is-He-found con¬ 
 stantly. 
 
 3. Therefore do we not 
 fear, though the earth 
 change-its-place: And the 
 mountains totter [and fall] 
 into the heart of [the] seas. 
 
 4. Let its waters roar, let- 
 them-foam: Let the moun¬ 
 tains quake at its swelling. 
 Selah. 
 
 5. A river [there is] the 
 streams whereof gladden 
 the city of God: The holy- 
 place of the tabernacles of 
 “El’yon (i.e., Most High). 
 
 6. God is in the midst 
 of her; she shall not be 
 moved: God shall-help her 
 at the dawn (appearance) of 
 morning. 
 
 7. Nations were-clamour- 
 ing, kingdoms tottered : He- 
 uttered His voice,—the 
 earth melts. 
 
 8. YaHWeYL Ts’bhaoth is 
 with us: A high-fortress to 
 us is the God of Ya“aqobh. 
 Selah. 
 
 9. Come-ye, behold the 
 works of YaUWeU: Who 
 makes devastations in the 
 earth; 
 
 10. Making wars to cease 
 to the end of the earth ; He- 
 breaks the bow, He - cuts 
 
 2. Our God is a refuge 
 and strength: A help in the 
 afflictions that have-come 
 sorely upon us. 
 
 3. Therefore will we not 
 fear, when the earth is- 
 troubled: And the moun¬ 
 tains are-removed into the 
 heart of the ocean. 
 
 4. Their waters may-roar 
 and be-stirred up : The 
 mountains may-quake at its 
 violence. 
 
 5. The streams of a river 
 gladden the city of God: 
 The Most High has-hal- 
 lowed His tabernacle. 
 
 6. God is in the midst of 
 her ; she shall not be 
 moved: God shall-help her 
 toward the morning dawn. 
 
 7. Nations were-troubled, 
 kingdoms tottered : He- 
 uttered His voice,—the earth 
 quaked. 
 
 8. The Lord of hosts is 
 with us: Our upholder is 
 the God of Jacob. 
 
 9. Come, and behold the 
 works of the Lord: What 
 wonders He - has - achieved 
 in the earth, 
 
 10. Putting-an-end to wars 
 as far as the end of the 
 earth ; He-crushes the bow. 
 
PSALM 45 (46). 
 
 168 
 
 the spear in sunder: The 
 chariots He-burns in the fire. 
 
 11. Let-be, and know 
 that I am God: I-will-be- 
 exalted among the nations, 
 I-will-be-exalted in the 
 earth. 
 
 12. YaHW^H Ts’bhaoth 
 is with us: A high-fortress 
 to us is the God of 
 Ya“aqobh, Selah. 
 
 and breaks the weapons in 
 pieces: And the bucklers 
 He-burns with fire. 
 
 11. Leave-off [your at¬ 
 tempts], and know that I am 
 God : I - will - be - exalted 
 among the nations, I will be 
 exalted in the earth. 
 
 12. The Lord of hosts is 
 with us : Our upholder is the 
 God of Jacob. 
 
 The similarity in tone and style displayed by this and the 
 two following Psalms justify our referring them to one and the 
 self-same occasion. Hengstenberg and others suppose this to 
 be the victory of Josaphat over the hostile confederacy of the 
 neighbouring tribes, narrated in 2 Paral. (Chron.) xx. But there 
 is much in these Psalms to remind us of the miraculous over¬ 
 throw of Sennacherib’s host, to which indeed Thalhofer refers it. 
 The holy city itself is beleaguered by a foe who bade formal 
 defiance to the God of Sion; the threatened city is delivered by 
 the direct intervention of Divine power, in fulfilment of the 
 promise (Isai. xxxvii. 35). We may assert that Isaias had this 
 invasion in his mind when uttering the prophecies, the burden 
 whereof is U i?nmanu- J El ( = Emmanuel = God is with us). His 
 challenge (viii. 9, 10) is an echo, nay, the very key-note of these 
 triumphal odes (cf. vv. 6, 8, 12 of this Psalm). Their resemblance 
 to Psalm lxxv. (76), regarded as far back as the days of the LXX. 
 (cf. “Title” in LXX. and Vulgate) as written in thanksgiving 
 for the Assyrian rout, is also to be noticed (cf. Ps. lxxv. 4 with 
 v. 10 of this Psalm; lxxv. 9 with v. 7 above). A cursory com¬ 
 parison of Ps. lxxv. with the two following that under present 
 consideration, will bring to light other coincidences of thought 
 and expression. The present Psalm is divided into three parts, 
 each ending with Selah. (1) vv. 2—4, God defends Israel, when 
 the mighty ones of the earth band together for its utter ruin, 
 
PSALM 46 (47). 
 
 169 
 
 (2) vv. 5—8, description of His recent intervention. (3) vv. 9— 
 12, He has proved Himself the God of armies. 
 
 v. 1. “Upon “alamoth,” connected by LXX. with “ alam (he 
 hid). It may mean “for treble voices,” or be the name of a 
 musical instrument (cf. 1 Chron. xv. 20, “ Psalteries on “ alamoth 
 [set to “alamoth]). v. 2. Found, lit., “exceedingly,” i.e., “ever 
 present,” “ constantly.” vv. 3, 4. The social convulsions resulting 
 from invasions are here figured by a return to primaeval chaos; 
 “the changes of the earth,” the mountains subsiding into the 
 ocean, whence they emerged at the dawn of time. ... v. 5. 
 LXX. read qadash (= he hallowed), present text has pdhosh 
 ( = holy). The metaphor is not unlike “ the river of delights ” in 
 Ps. xxxv. (36) 9. v. 6. “Dawn,” lit., “at the turning itself (the 
 drawing on) of morning,” cf. Isai. xxxvii. 36, “at early morn, they 
 were all corpses.” LXX. (in Cod. Vatic.) render to prosopo 
 (with [His] countenance), whence the vultu suo of the Breviary 
 Response br. (Adjuvabit earn Ds. vultu suo). Cod. Alexandr. 
 has to pros proz proi (towards the morning), v. 7. The clamour 
 and dismay caused by the Assyrian invasion, which threatened 
 not Judah only, but the mightiest kingdoms. “Voice,” thunder, 
 or His judgment, and in one night the Assyrian power was 
 shattered; “ the earth melts,” for very fear (i.e., the earthly 
 powers), at the behest of God. The former part of the verse, 
 “ Nations were clamouring—Kingdoms tottered, may refer to the 
 numerous countries that had fallen before the Assyrian host, cf. 
 4 (2) Kings xix. 12, 13, 17. v. 8. “With us,” cf. Isai. viii. 9, 10, 
 “A high-tower to us is the God of Jacob.” v. 10. By His inter¬ 
 vention He brings wars to a definitive issue, v. n. Address to 
 the heathen invaders. “Let be,” “let alone.” I have shown, 
 and will show My might among the Gentiles, even as I have 
 given proof thereof by the overthrow of the Assyrians. 
 
 PSALM 46 (47). 
 
 1. For the Chief - Mu¬ 
 sician ; to the sons of 
 Oorach, a Psalm. 
 
 2. All ye peoples, clap 
 
 PSALM 46 (47). 
 
 1. For the end, for the 
 sons of Core, a Psalm. 
 
 2. Clap your hands, all ye 
 
PSALM 46 (4;). 
 
 170 
 
 [the] hand : Shout to God, 
 with the voice of triumph. 
 
 3. For YaHWTH Most- 
 High is terrible: A great 
 King over all the earth. 
 
 4. He-subdues the peoples 
 under us: And the nations 
 under our feet! 
 
 5. He-chooses for us our 
 inheritance: The glory of 
 Jacob whom He-loves. 
 Selah. 
 
 6. God is-gone-up with a 
 shout: YaHYYH with the 
 sound of a trumpet. 
 
 7. Sing-praises to God, 
 sing-praises : Sing-praises to 
 our King, sing-praises. 
 
 8. For God is King of all 
 the earth: Sing-ye mas’kil 
 (a fitting psalm [?]). 
 
 9. God is king over the 
 nations : God has - taken- 
 His-seat upon the throne of 
 His holiness (i.e., His holy 
 throne). 
 
 10. The princes of nations 
 are - gathered - together [to 
 be] a people of the God of 
 Abh-raham; For to God 
 [belong] the shields of the 
 earth : He is highly exalted. 
 
 nations : Shout-joyously to 
 God with the voice of 
 exultation. 
 
 3. For the Lord Most- 
 High is terrible: A great 
 King [is He] over all the 
 earth. 
 
 4. He-subdues the peoples 
 under us : And the nations 
 under our feet. 
 
 5. He-chooses for us His 
 inheritance : The beauty of 
 Jacob which He-loves. 
 
 6. God is-gone-up with a 
 shout-of joy : And the Lord 
 with the sound of a trumpet. 
 
 7. Sing-praises to our God, 
 sing-praises -. Sing-praises to 
 our King, sing-praises. 
 
 8. For God is King of all 
 the earth: Sing-ye with 
 understanding. 
 
 9. God reigns over the 
 nations: God sits upon His 
 holy throne. 
 
 10. The princes of peoples 
 are-gathered-together with 
 the God of Abraham; For 
 the mighty gods of the earth 
 are greatly exalted. 
 
 Qimchi and other authorities refer this Psalm to the Messianic 
 age. Taken in its historical import, its theme may be the 
 solemn translation of the Ark (2 Kings (Sam.) vi. 5 ; 1 Par. 
 
PSALM 46 (4;). 
 
 1 7 1 
 
 (Chron.) xiii. xvi.). It may, however, with equal probability, be 
 assigned to the same occasion as the foregoing and following 
 Psalm. 
 
 v. 2. Lit., “ Strike-ye [the] palm” — “ clap hands.” “ Peoples,” 
 i.e., Gentiles called upon to glorify God for Israel’s success, cf. 
 Pss. xcv. (96)—xcvii. (98). Both here, and in v. 4, “peoples” 
 are the heathen, v. 3. Or , “YH“ is most high [and] terrible.” 
 v. 5. St. Jerome exactly as in text, as to first hemistich—“ Gloriam 
 Jacob quam dilexit ” (= “ the glory of Jacob which [glory, to 
 wit] He loved”). Instead of avrov, avtou( His), many MSS. of LXX. 
 have kavrw, heavtd (for Himself); the Roman Psalter, “elegit nos in 
 hereditatem sibi ” (He chose us as an inheritance for Himself). 
 “Glory of Jacob” in apposition with “inheritance,” both meaning 
 the Promised Land granted anew to Israel, by the overthrow of 
 the would-be spoiler, v. 6. “ Gone up ” to Heaven, whence He 
 had descended for the rescue of His people, who with the voice 
 of thanksgiving and triumphant exultation greet His return, 
 v. 7. St. Jerome “Canite” (sing-ye). v. 8. St. Jerome, “ Canite 
 erudite (= sing skilfully), either as regards the chant, or the 
 contents of the song. ’Mas’kil may be used adverbially here, 
 then the Vulgate is right, or it may be a noun, then it will mean 
 a Psalm composed (as regards melody, or wording) with skill, 
 v. 10. St. Jerome, “Principes populorum congregati sunt; populus 
 Dei Abraham : quoniam Dii scuta terras vehementer elevati 
 sunt” ( = The princes of nations are gathered together; a people 
 of the God of A. : for the gods the shields of the earth are 
 greatly exalted). LXX. read u im (with) for “ am of present text, 
 hence, “ with the God of Abraham : For of God ( Oeov , theoii) are 
 the mighty ones of the earth, they are greatly exalted.” Du (the 
 gods) of Vulgate may be a lapsus styli for Dei ( = of God, God’s). 
 “ Shields ” = rulers, cf. Osee iv. 18. “Exalted” repeats “He is 
 gone up ” of v. 6. The old Italic Psalter reads, “ For to God 
 (= Deo) [belong] the mighty ones of the earth, they are greatly 
 exalted;” LXX. (Cod. Vatican.) will bear the same rendering, 
 “ For God’s mighty-ones,” &c. 
 
I J2 
 
 PSALM 4; (48). 
 
 PSALM 4; (48). 
 
 1. A Song, a Psalm; to 
 the sons of Qorach. 
 
 2. Great is YaUWeU, and 
 to be highly praised : In the 
 city of our God, in the 
 mountain of His holiness. 
 
 3. Beauteously elevated, 
 the joy of the whole earth, 
 are Mount Tsiyyon, [and] 
 the angle of the north : The 
 city of the great King. 
 
 4. God makes - Himself- 
 known in her palaces for a- 
 high-tower. 
 
 5. For, lo, the kings met: 
 They-passed-along together. 
 
 6. They saw, then were- 
 they - astounded : They- 
 were - confounded, bewil¬ 
 dered ; 
 
 7. Trembling took-hold of 
 them there: Pain, as of a 
 woman-in-travail. 
 
 8. With an East wind: 
 Didst - Thou - shatter the 
 ships of Tar’shish. 
 
 9. As we-have-heard, so 
 have-we-seen in the city of 
 Y^HW^H Ts’bhaoth, in the 
 city of our God: God will- 
 establish her for ever. Selah. 
 
 10. We-have-thought of 
 
 PSALM 47 (48). 
 
 1. A Psalm of praise for 
 the sons of Core, on the 
 second [day] of the week. 
 
 2. Great is the Lord, and 
 greatly to-be-praised : In 
 the city of our God, in His 
 holy mountain. 
 
 3. Firmly-stands Mount 
 Sion, to the joy of the whole 
 earth, [on] the sides of the 
 north : The city of the great 
 King. 
 
 4. God is-known in her 
 palaces, when He-under- 
 takes-to-protect her. 
 
 5. For, lo, the kings of 
 the earth were-assembled: 
 They-came together. 
 
 6. [When] they saw, then 
 were-they amazed ; They- 
 were troubled, terrified; 
 
 7. Trembling seized them, 
 There were pangs; As of a 
 woman-in-travail. 
 
 8. With a furious gale 
 didst-Thou-shatter the ships 
 of Tharsis. 
 
 9. As we-have-heard, so 
 have-we-seen in the city of 
 the Lord of hosts, in the 
 city of our God : God has- 
 founded her for ever. 
 
 10. We-have-thought of 
 
fSALM 47 (48). 
 
 173 
 
 Thy loving - goodness, O 
 God: In the midst of Thy 
 temple. 
 
 11. As is Thy Name, O 
 God, So is Thy praise to the 
 ends of the earth: Thy 
 right-hand is-full of justice. 
 
 12. Let Mount Sion be- 
 glad, Let the daughters of 
 Y’hudhah rejoice: Because 
 of Thy judgments. 
 
 13. Walk-round Sion, and 
 make - the - circuit thereof : 
 Tell-ye her towers. 
 
 14. Set your heart (i.e., 
 Mark-well) to her outwork, 
 Pass-through her palaces: 
 That you may-tell [it] to a 
 generation following; 
 
 15. That such is our God 
 for ever and aye: He will- 
 guide us-[unto] death (?). 
 
 Thy mercy, O God: In the 
 midst of Thy temple. 
 
 11. As is Thy Name, O 
 God, So too is Thy praise to 
 the ends of the earth : Thy 
 right-hand is full of justice. 
 
 12. Let Mount Sion re¬ 
 joice, And let the daughters 
 of Juda exult: Because of 
 Thy judgments, [O Lord]. 
 
 13. Walk-round Sion, and 
 make - the - circuit thereof : 
 Tell-ye of her towers. (Tell 
 ye her towers.) 
 
 14. Mark - well her 
 strength, contemplate - in - 
 detail her palaces : That 
 you-may-tell the next gen¬ 
 eration ; 
 
 15. That such is our God 
 for ever and aye : He shall- 
 guide us for evermore. 
 
 This Psalm dwells on the details of the deliverance com¬ 
 memorated in the two foregoing poems. The city miraculously 
 preserved from imminent destruction, the hallowed Mount 
 crowned with the Temple are a standing manifestation of God’s 
 might, of His grandeur, and call for grateful praise. Next, we 
 are told (vv. 4—9) of a hostile league banded together against 
 Sion, but forced to retire panic-stricken; a fresh confirmation of 
 the records of God’s ever watchful care over Israel. This deliver¬ 
 ance is celebrated with festive rejoicings and thanksgiving 
 (vv. 10—12). Great as was the peril, the towns of Juda, the walls 
 and palaces of their metropolis, will be seen to be unscathed. 
 Such mercies may not be forgotten, but are to be recorded for 
 future generations (vv. 13—15). 
 
 v. 1. “A song” ( = Shir ) implies “praise.” 
 
 “Second of the 
 
PSALM 4; (48). 
 
 week,” in LXX. may refer to the custom (if such there were) of 
 the Greek-speaking synagogues, who may have sung this Psalm 
 on Mondays, v. 3. “ Beautiful in height,” i.e., “ Mount Sion rises 
 beautifully,” is one of many guesses, noph (= height ?) occurring 
 here only in the Hebrew Scriptures. Targum, “ Fair as a bride¬ 
 groom.” With Joseph Qimchi noph is “climate,” hence he 
 renders it as referring to the salubrity of Mount Sion and of the 
 city. David Qimchi takes it to mean “track,” “region”—the 
 most beautiful spot on earth. St. Jerome (specioso germine) 
 seems to agree with the view that noph nuph (in Talmud = 
 
 “ branch ”) refers to the olive-groves planted around the city. 
 LXX. translate freely—The city of the great king is well-rooted 
 (well-planted), &c. “ Angle,” lit ., “ the two sides (Dual) of the 
 
 north.” By some this verse is understood to set forth the three 
 main features of the city; (1) Mount Sion; (2) the N.E. side, 
 including Mount Moriah and the Temple; (3) the city taken as 
 a whole. “City of the . . . King,” cf. St. Matt. v. 35. vv. 5—8 
 describe the enemies’ overthrow. The allied kings (the vassals, 
 may be, of Sennacherib) joined their forces, “ crossed ” the 
 Euphrates, or “passed through Palestine.” v. 6. “They saw,” 
 they soon experienced what God had in store for them, “then 
 were they astounded.” &c. v. 7. “Terror” (St. Jerome, “horror”) 
 made them suffer the pangs of parturition, v. 8. “ Ships ” (cf. 
 Isai. ii. 16); the proud and arrogant enemy swept away by the 
 wrath of God, as by a gale from the East. Literally , these were 
 large ships of burden trading to the Phoenician settlement of 
 Tarshish, Tharsis, or Tartessus (= several variants of the same 
 name), situated near Cadiz. In the Hamitic tongue (probably 
 that of the Phoenician sea-board, when the early settlers sailed to 
 Spain), it is said to mean “ a younger brother,” a meet name for 
 a colony, vv. 9, 10. The present deliverances vouch for all that 
 is recorded of God’s special love for Israel. He has preserved, 
 and will continue to preserve, “the city of our God,” cf. Job 
 xlii. 5. v. 10. “Thought on,” lit,, “ compared,” compared present 
 mercies with those handed down to us by tradition. “ Suscepimus ” 
 of Vulgate comes from too literal a rendering of V 7 reXafio/mev 
 (hypeldbomen) of LXX. v. 11. All who hear of our deliverance 
 (“Thy Name”) will praise Thee, who hast executed righteous 
 
PSALM 48 (49). 
 
 175 
 
 vengeance on our foes. v. 12. “Mount Sion,” Jerusalem and its 
 inhabitants. “Daughters of Judah,” towns and villages saved 
 from devastation by the overthrow of Sennacherib. “ Daughters ” 
 for “towns,” cf. Numb. xxi. 25; Jos. xvii. 16. vv. 13—15. Go 
 and see for yourself that Jerusalem is unscathed, and, under 
 God’s protection, and will evermore so abide. “Tell ye in her 
 towers,” “in” of LXX. and Vulgate (not in text), may mean, 
 “ when standing on her towers, you survey, &c., tell what has met 
 your eye.” Pass through ( pass’gu of text), occurs nowhere else 
 in the Hebrew Scriptures; in Chaldee it means “ divide into 
 pieces; ” but “ division ” applied to mental acts passes into the 
 meaning of discerning, distinguishing. Gesenius, “divide her 
 palaces,” i.e., “go-round them,” or, “accurately contemplate,” &c. 
 v. 15. “Unto (until) death.” LXX., “for evermore;” perhaps, 
 only a musical direction ? 
 
 PSALM 48 (49). 
 
 1. For the Chief-Mu¬ 
 sician ; to the sons of 
 Qorach, a Psalm. 
 
 2. Hear this, all ye 
 peoples: Give-ear, all ye in¬ 
 habitants of the world: 
 
 3. Both sons of man (i.e., 
 low) and sons of some-one 
 (i.e., high) : Rich and poor 
 alike. 
 
 4. My mouth shall-speak 
 wisdom: And the medita¬ 
 tion of my heart understand¬ 
 ing. 
 
 5. I-will-incline mine ear 
 to a parable : I-will-disclose 
 my dark-saying on [i.e., to 
 the accompaniment of] the 
 harp. 
 
 PSALM 48 (49). 
 
 1. For the end, to the 
 sons of Core, a Psalm. 
 
 2. Hear these [words,] all 
 ye peoples: Hearken, all ye 
 that dwell in the world : 
 
 3. Both sons of [mean] 
 men, and sons-of [great] 
 men: Rich and poor alike. 
 
 4. My mouth shall-speak 
 wisdom: And the medita¬ 
 tion of my heart under¬ 
 standing. 
 
 5. I-will-incline mine ear 
 to a parable : I-will-solve my 
 problem on the harp. 
 
PSALM 48 (49). 
 
 176 
 
 6. Why should-I-fear in 
 the days of evil: [When] the 
 iniquity of them-that-dog- 
 my-heels compasses me? 
 
 7. Who trust in their 
 wealth: And boast-them- 
 selves in the abundance of 
 their riches; 
 
 8. One of them can in no 
 wise redeem another (i.e., lit., 
 a brother) : He-cannot-give 
 to God a ransom for him: 
 
 9. (For too dear is their 
 life’s redemption, And it-fails 
 for ever ; or , he-must-let-it- 
 alone for ever): 
 
 10. So that he-should- 
 live-on interminably: Not 
 see the pit (or, corruption). 
 
 11. For he-must-see [it]; 
 Wise-men must-die; Alike 
 the fool and brutish-man 
 must-perish : And leave 
 their wealth to others. 
 
 12. Their inward [convic¬ 
 tion] is [that] their houses 
 [are to last] for ever, Their 
 dwellings to generation and 
 generation : They-proclaim 
 their names over lands. 
 
 13. Nevertheless man 
 abides not in honour: He- 
 is-like the beasts that perish. 
 
 14. This is the way of 
 
 6. Why should-I-fear in 
 the evil day? The iniquity 
 of my heel shall-compass 
 me: 
 
 7. They that trust in their 
 strength : And boast-them- 
 selves in the abundance of 
 their riches. 
 
 8. A brother cannot re¬ 
 deem, shall a man redeem? 
 He-cannot-give to God a 
 ransom for himself, 
 
 9. Or his life’s redemp¬ 
 tion-price, Though he labour 
 for ever, 
 
 10. And live to the end. 
 
 11. Shall he not see cor¬ 
 ruption, When he-sees wise- 
 men dying ? Alike the 
 senseless-man and the fool 
 must - perish : And they- 
 must-leave their riches to 
 strangers : 
 
 12. And their sepulchres 
 are their houses for ever; 
 Their abodes in all genera¬ 
 tions : They - have - called 
 their lands after their own 
 names. 
 
 13. But man, being in 
 honour, understands not: 
 He-puts - himself - on-a-level 
 with senseless cattle, and is 
 like to them. 
 
 14. This way of theirs 
 
 
PSALM 48 (49). 
 
 them whose [attribute is] 
 folly: Yet their posterity 
 approve their sayings; 
 Selah. 
 
 15. Like sheep they-are- 
 folded in Sheol; Death is- 
 their-shepherd ; And the up¬ 
 right shall-rule over them in 
 the morning; And their 
 form is for corruption, Sheol 
 shall be its dwelling. 
 
 16. Yet God will-redeem 
 my life from the power of 
 Sheol: For He-will-take me. 
 Selah. 
 
 17. Fear not, when one is- 
 enriched: When the glory 
 (i.e., wealth) of his house is- 
 increased: 
 
 18. For when he-dies he- 
 shall - take nothing : His 
 glory shall not descend after 
 him. 
 
 19. Though in his lifetime 
 he-bless his soul: And men- 
 praise thee when thou pros- 
 perest; 
 
 20. [Yet] shall-it-come to 
 the generation of his fathers : 
 Who nevermore see the 
 light. 
 
 21. Man that is in honour, 
 and understands not: Is 
 comparable to the beasts 
 [that] perish. 
 
 M 
 
 leads them to a fall: Yet 
 afterwards men will-approve 
 their sayings. 
 
 15. Like sheep, they are 
 laid in the nether-world; 
 Death shall-be-their-shep- 
 herd; And the just shall- 
 rule over them in the 
 morning; And their help 
 shall - wear - away in the 
 nether-world far off from 
 their glory (or, so as to have 
 no longer any glory). 
 
 16. Yet God will-redeem 
 my life from the power of 
 the grave : When He-shall- 
 take me. 
 
 17. Fear not when one is 
 enriched: And when the 
 glory of his house is in¬ 
 creased. 
 
 18. For when he-dies, he- 
 shall - take nothing: Nor 
 shall his glory descend with 
 him. 
 
 19. His soul is indeed 
 blessed in his lifetime: He- 
 will-praise thee, when thou- 
 dost-good to him: 
 
 20. He - shall - go to the 
 generation of his fathers: 
 He shall nevermore see light. 
 
 21. Man, being in honour, 
 understands not: He is 
 comparable to the senseless 
 cattle, and is like them. 
 
i;8 
 
 PSALM 48 (49). 
 
 Both in the text and in the versions (LXX. and Vulgate) a 
 Psalm most difficult to understand. Its close connection with 
 Pss. xxxvi. (37) and lxxii, (73) is obvious at a glance; they deal 
 with the anomalies of this life, the prosperity of the wicked, the 
 afflictions of the just. But, while in Ps. xxxvi. (cf. vv. 25, 29), 
 the rectification is looked for in some turn of fortune brought 
 about by God’s fatherly care for His faithful servants, in this, and 
 in lxxii., the issue, which is to justify God’s ways to men, is pro¬ 
 rogued to the life to come. In both Psalms we are impressed 
 with the poet’s firm conviction that, in the next world, there will 
 be a due apportionment of rewards and of punishments. A 
 comparison of the two Psalms will bring to light several striking 
 coincidences of thought and expression. Still there are differ¬ 
 ences ; in lxxii. the author unveils to us his inner conflict with 
 unbelief; while here, the poet’s faith is firmly established; his 
 utterance is that of a teacher, whose line of thought and forecasts 
 belong rather to the late Prophetic, than to David’s time. 
 
 After an exordium (vv. 2—6) comes a “parable” setting forth 
 the hopes and aspirations of the worldly-minded and of the godly 
 (vv. 7—15); the Psalm closes with an epilogue dealing with the 
 drawbacks of worldly prosperity, v. 2. He addresses thoughtful 
 men of all countries and conditions, “ Both Vney'ddam (= sons of 
 man, sons of the ground ?), and Untyish (sons of man, of 
 somebody) ” = “low and high,” in a word, all dwellers in this 
 transitory state (cheled = fleeting life). “Ye that dwell in time” were 
 as good a rendering; cf. 1 St. John ii. 17—*007x09, kosmos ( = the 
 world), v. 4. “Wisdom,” “understanding.” Plurals (“emphatic 
 Plurals”) in text; wisdom both theoretical and practical, v. 5. 
 The poet here speaks, not in his own, but in the person of all 
 perplexed inquirers. “ I will-incline,” &c. I will keep mine ear 
 open to the Divine inspiration imparting to me the true view of 
 the lot of the oppressors and the oppressed; or, I will prepare to 
 deal adequately with my subject-matter. “Parable” (in text 
 mashal), not a mere “ similitude,” but meaning here a hortatory 
 illustration. “My dark-saying,” chidhathi; St. Jerome, “my 
 enigma;” LXX., 7rpo/3\r]/jLa (j>rbb/eema ); Vulgate, “propositionem ” 
 ( = subject-matter, theme); chidhah (here = the knotty problem so 
 difficult to solve by unaided human reason; or, “ an utterance 
 
PSALM 48 (49). 
 
 1 79 
 
 full of deep meaning”), v. 6. The beginning of the “parable,” 
 wherein are set forth and contrasted the respective hopes of the 
 just and of the well-to-do worldlings. “ Iniquity of my heels,” 
 i.e., of them that lie in wait for me, “dog my heels” persecute me. 
 v. 7 characterizes these persecutors, their haughty insolence, and 
 arrogant bearing towards the poet. Chel , rendered “ strength ” by 
 LXX., St. Jerome, and Vulgate (that is one of its meanings), but 
 the parallelism requires “wealth.” vv. 8—n. Literally , “A 
 man ” (= “ one,” cf. German man) “ cannot redeeming redeem ” 
 (= can in nowise redeem) a brother (= a fellow-man),” i.e., 
 “ though never so rich, he cannot redeem his fellow from death.” 
 v. 9 may be taken as a parenthesis. LXX. had the same text, 
 but have vocalized it somewhat differently, e.g.,y’qdr (price) for 
 yeqar (it will be costly = “ too dear ”). LXX. seem to have taken 
 ekopiasen {kopicin - kopazein) in the sense of “leaving off” 
 (quiescet of St. Jerome), which is pretty close to the text, “he- 
 must-let-it-alone ”—or “ it fails for ever,” i.e., the attempt to save 
 any man from death must surely fail. Vulgate takes it to mean 
 getting worn out by toil or trouble, and may (perhaps) mean— 
 “ Nor the ransom-price of his life ” (death being the penalty of 
 sin), labour as he may (in amassing wealth ?), though he live 
 and strive for ever. v. 10 is the apodosis of v. 8. v. n. “Wise 
 men,” “fools,” “the brutish (carnal, sensual) man” designate the 
 universality of mankind, v. 12. A description of the arrogant 
 worldlings of v. 7. For qir’bam (their innermost thought, con¬ 
 viction) of present text, LXX., Targum, and many Rabbis, read 
 qib’ram (their grave). “They proclaim,” &c. (perhaps) “they 
 would fain immortalize their names by calling their lands by 
 their names.” St. Jerome—“they have called lands by their own 
 names.” v. 13. Rather, “Man [being] in honour, abides not” 
 (in text bal-yalin ), instead of which LXX. read as in v. 21, yabin 
 (he understands, considers not = ou sy?ieeke). This may mean that 
 man, be he who he may, despite the pomp of his surroundings, 
 must perish like the beast, nidh-mH ([that] perish), which, as 
 R. Qimchi allows, may mean “likened to;” St. Jerome’s 
 “exaequatus est” (is put on a level). Targum, “The sinner shall 
 not abide in honour with the just: he is like the brute which is 
 held in no account.” v. 14. lit., “This their way to whom is 
 
PSALM 48 (49). 
 
 i8o 
 
 folly.” “This” refers to v. 12. “Approve,” R. Qimchi, 
 St. Jerome, and others, prefer “run” ( current ), i.e., “their pos¬ 
 terity run ” ( = regulate their conduct) by their maxims. Another 
 rendering of hemistich a, “This the way of theirs is their con¬ 
 fidence.” For “folly,” “confidence,” LXX. have skdnda/on 
 (scandal, stumbling-block, an occasion of fall), probably reading 
 viikttshol (stumbling-block) instead of kesel of the present text. 
 Targum, “But at their death, they shall pay with their mouth the 
 penalty of their sins in the world to come,” evidently eluding the 
 difficulty, v. 15. “like sheep they place [them] in Sheol,” i.e., 
 they thrust them down thither. “Morning,” when the just are 
 released from the gloom of death, they shall be left a prey to 
 corruption; cf. Malac. iv. 3. “Their form” ( tsuram ), tsur 
 (stone, rock; hence, refuge), here rendered figura (= shape) by 
 St. Jerome, charakteer (distinctive mark) by Aquila, to krataion 
 (might) by Symmachus, agreeing with “strength” of R. Qimchi, 
 and approximating to boe'etheia (auxilium, help) of LXX. and 
 Vulgate. Revised Version renders, “ And their beauty ( al . form) 
 shall be for Sheol to consume, that there be no dwelling for it.” 
 LXX. and Vulgate render mid but (dwelling-place) “glory,” may 
 be in the sense of a magnificent abode. In Vetus Itala and 
 some few Greek MSS. we read, “ a gloria sua expulsi sunt ” (they 
 are driven forth from their glory), v. 16 replies to “What (why) 
 should I fear?” &:c., contrasts the lot of the worldling with that 
 awaiting the upright; cf. Ps. lxii. (73) 24. “Take,” “receive,” 
 may perhaps refer to the assumption of Enoch, of Elias (Gen. v. 
 24; 4 (2) Kings ii. 10). vv. 17—21. An epilogue. “Fear not,” 
 &c., for God’s dealings with man are not confined to this life, 
 v. 18. “Nothing,” ///., “not the all” {Id hakkol ), common 
 Hebraism, v. 19. “Bless his soul ” = bless himself, congratulate 
 himself on his wealth (cf. St. Luke xii. 19; xvi. 25). Be not 
 dazzled by the prosperity of the ungodly, nor by the flattery that 
 usually pays homage to it. v. 20. “ It ” = his soul, himself. 
 “Light” of life, cf. lv. (56) 14. v. 21. “Understands not,” whose 
 thoughts and aspirations are limited to this life. 
 
PSALM 49 (50). 
 
 l8l 
 
 PSALM 49 (50). 
 
 1. A Psalm, to Asaph. 
 ’El, ’Elohim, YaRWeU, has- 
 spoken, and called the earth : 
 From the rising of the sun, 
 unto the going-down there¬ 
 of. 
 
 2. Out of Tsiyyon, the 
 perfection of beauty, God 
 has-shone-forth. 
 
 3. Our God shall-come, 
 and shall by no means keep 
 silence; A fire shall-devour 
 before-Him; And around 
 Him it-is-stormed exceed¬ 
 ingly (i.e., it shall be very 
 stormy). 
 
 4. He - shall - call to the 
 heavens above : And to the 
 earth, that He-may-judge 
 His people: (Heb. x. 30.) 
 
 5. Gather My pious-ones 
 together unto Me : That- 
 have-made a covenant with 
 Me over sacrifice. 
 
 6. And the heavens de¬ 
 clare His justice: For God 
 He is judge. Selah. 
 
 7. Hear, My people, and 
 I-will-speak; Israel, and I- 
 will - testify against thee : 
 God, [even] thy God am I. 
 
 8. Not for thy sacrifices 
 can-I-find-fault with thee: 
 Nay, thy burnt-offerings are 
 before Me continually. 
 
 PSALM 49 (50). 
 
 1. A Psalm of Asaph. The 
 God of gods, the Lord has- 
 spoken, and summoned the 
 earth from the rising of the 
 sun to [its] going-down : 
 
 2. Out of Sion [comes] the 
 excellence of His beauty; 
 
 3. God, our God shall- 
 come manifestly, and shall 
 not be silent; A fire shall- 
 be-kindled before Him; 
 And around Him [shall 
 rage] a violent storm. 
 
 4. He-shall-summon the 
 heaven above: And the 
 earth, that He-may-judge 
 His people: (Heb. x. 30.) 
 
 5. Gather-ye His saints 
 together unto Him: That 
 made a covenant with Him 
 upon sacrifices. 
 
 6. And the heavens de¬ 
 clare His justice: For God 
 is judge. 
 
 7. Hear, My people, and 
 I-will-speak, Israel, and I- 
 will-testify to thee; I am 
 God, thy God. 
 
 8. I-cannot-find-fault with 
 thee on account of thy sacri¬ 
 fices : For thy holocausts 
 are before Me continually. 
 
182 
 
 PSALM 49 (50). 
 
 9. I-will-take no young- 
 bull out of thy house : [Nor] 
 he-goats out of thy folds; 
 
 10. For to Me (i.e., Mine) 
 is every beast of the forest: 
 The quadrupeds on the hills 
 of a thousand (or, where a 
 thousand are). 
 
 11. I-know every fowl of 
 the mountains: And the 
 wild-beasts of the field are 
 with (beside) Me (in My 
 mind [ ?]). 
 
 12. If I-were-hungry, I 
 would not tell thee : For the 
 world is Mine and the ful¬ 
 ness thereof. 
 
 13. Will-I-eat the flesh of 
 bulls? Or drink the blood 
 of he-goats? 
 
 14. Offer to God the sacri¬ 
 fice of thanksgiving: And 
 pay thy vows to “El’yon (i.e., 
 Most High) : 
 
 15. And call upon Me in 
 the day of trouble : I-will- 
 deliver thee, and thou-shalt- 
 glorify Me. 
 
 16. But to the wicked 
 God saith, “ What to thee to 
 declare My statutes: And 
 that-thou-takest My cove¬ 
 nant upon (i.e., in) thy 
 mouth ? 
 
 17. “ Since thou hatest 
 correction : And castest My 
 words behind thee. 
 
 18. “ When thou - seest 
 
 9. I-will-take no bullocks 
 out of thy house : Nor he- 
 goats from thy flocks. 
 
 10. For all the beasts of 
 the forests are Mine: The 
 cattle on the mountains and 
 oxen. 
 
 11. I-know all the fowls 
 of the sky: And the beauty 
 of the field is with Me (i.e., 
 Mine). 
 
 12. Were - I - hungry, I 
 would not tell thee: For 
 Mine is the world and the 
 fulness thereof. 
 
 13. Will-I-eat the flesh of 
 bulls? Or drink the blood 
 of goats? 
 
 14. Offer to God the 
 sacrifice of praise : And pay 
 thy vows to the Most-High : 
 
 15. And call upon Me in 
 the day of trouble : I-will- 
 deliver thee, and thou-shalt- 
 honour Me. 
 
 16. But to the sinner God 
 says, “ Why dost-thou-de- 
 clare My precepts: And 
 take-up My testament in thy 
 mouth ? 
 
 17. “ Whereas thou-hatest 
 instruction : And castest My 
 words behind [thee]. 
 
 18. “ If thou - sawest a 
 
PSALM 49 (50). 
 
 183 
 
 a thief, thou - hast - thy- 
 pleasure along with him: 
 And with adulterers is thy 
 portion ; 
 
 19. “ Thou - givest thy 
 mouth to evil : And thy 
 tongue frames deceit 
 
 20. “ Thou - sittest [and] 
 speakest against Thy 
 brother: Against the son of 
 thy mother thou-givest a 
 thrust (i.e., slanderest). 
 
 21. “ These - things hast- 
 thou-done, and I-was-silent; 
 Thou-deemedst that I was 
 altogether like thee : I-will- 
 confute thee, and set-proofs- 
 in-order before thine eyes.” 
 
 22. Now do-consider this, 
 ye-that-forget God: Lest I- 
 rend [you]-in-pieces, and 
 there be no deliverer. 
 
 23. Whoso - offers - the- 
 sacrifice of thanksgiving 
 glorifies Me: And [such a 
 one] prepares a way [where¬ 
 by] I-will-show him the sal¬ 
 vation of God. 
 
 thief, thou - rannest - along 
 with him: And didst-cast- 
 in thy lot with adulterers. 
 (Cf. 1 St. Peter iv. 4.) 
 
 19. “ Thy mouth over¬ 
 flows with wickedness, And 
 thy tongue frames deceit. 
 
 20. “ Thou - sittest and 
 speakest against thy 
 brother: And didst-set a 
 stigma on thine own mothers 
 son; 
 
 21. “ These-things hast- 
 thou-done, and I-was-silent; 
 Thou - thoughtest wickedly 
 that I-should-be like thee : 
 I-will-confute thee, and set 
 [thine offences] before thine 
 eyes.” 
 
 22. Look to this, ye that 
 forget God: Lest He-carry 
 [you] off, and there be none 
 to deliver. 
 
 23. The sacrifice of praise 
 honours Me: And there is 
 the way wherein I-will-show 
 him the salvation of God. 
 
 A Divine rebuke of sheer routine and of spiritless formalism 
 in public worship. The tone and contents of the Psalm 
 harmonize with Isai. i. and Micheas vi. 6—8. The superscrip¬ 
 tion “To (for) Asaph”—Targum, “ By the hand of Asaph”—does 
 not necessarily imply authorship, though this be not wholly 
 improbable. In 2 Paral. (Chron.) xxix. 30, Asaph is mentioned 
 as an author, which, however, is no certain proof that his works 
 are still extant. The form and character of the Psalm seem 
 
184 
 
 PSALM 49 (50), 
 
 incompatible with so early a date as the Davidic period, and 
 favour the view that the Title and its rendering in the Targum 
 may be taken to imply that the Psalm was handed to an Asaphite 
 musical guild to be set to music, and sung by them. That such 
 a guild, or school, was instituted by David, is stated 1 Paral. 
 (Chron.) vi. 31—39; xv. 16, 17. In the proem (vv. 1—6), 
 God appears in fire and storm, summoning the nations from the 
 ends of the earth to witness His judgment of His people, 
 vv. 7—15. He needs not external sacrifices, but accepts hearts 
 detached from sinful affections, the sacrifice of thanksgiving, and 
 the due fulfilment of vows. vv. 16—21. He rebukes such as, 
 under a pretence of zeal for ritual observance, lead abominable 
 lives, vv. 22, 23 sum up the menaces against hypocrites, and 
 demand the inner self-renouncement of a grateful heart. 
 
 v. 1. “El, ’Elohim, YtfHWAH,” hardly translateable; a triplet 
 of Divine Titles in apposition. ’ El , the God of sovereign might; 
 ’ Elohim , the Judge, the object of worship; YHWH, the Eternal, 
 Immutable, the covenant God. Targum, “ The mighty God, the 
 Lord;” R. Qimchi, “The Judge of judges;” cf. Jos. xxii. 22, 
 for the same accumulation of Titles. v. 2. “Perfection of 
 beauty” is said of Sion, cf. Lam. ii. 15; 1 Machab. ii. 12. 
 LXX., Vulgate, and St. Jerome (?) apply it to God; LXX., “The 
 excellence of His beauty; St. Jerome, “From Sion with perfect 
 beauty (perfecto decore) God has appeared.” LXX., Vulgate, 
 render “ shone forth,” “ shall come manifestly,” and run it into 
 v. 3 - v - 3 - “ Keep silence,” an emphatic negative. “ Fire,” i.e., 
 lightnings, “ storm,” the usual accompaniments of a Theophany; 
 cf. Exod. xix; Pss. xvii. (18) 8—16; lxxvi. (77) 17—19; 
 
 xcvi. (97) 4. vv. 4—6. Preparation for judgment, v. 4. The 
 universe is summoned to witness the justice of God’s judgment. 
 “To judge,” &c., that He may judge, cf. Heb. x. 30. v. 5. 
 “Saints,” i.e., Israel. “Saints” is the usual designation of the 
 faithful in the Apostolic writings; cf. Exod. xix. 6. “ By (lit., 
 
 “over”) sacrifice,” “Made covenant,” lit., “Cutting, striking My 
 covenant ” (cf. “ strike a bargain ”), from the custom of slaying 
 and dividing victims, when forming any solemn league, or 
 covenant, v. 6. An anticipatory glance at the issue of this 
 Divine assize, v. 7. “ Hear” recalls the Slima (“ Hear”) of Deut, 
 
PSALM 49 (50). 
 
 185 
 
 vi. 4, and introduces a Divine expostulation, v. 8. Cf. Isai. i. 11 
 —14. v. 10. “Cattle,” in text, behemoth ( = “ quadrupeds”), tame 
 beasts grazing on the hills, differing from those which serve for 
 daily use, and are kept near the homestead; “ Oxen,” the 
 rendering of ’ eleph in text by R. Moses, LXX., Syriac, Vulgate, 
 but by St. Jerome, “in montibus millium ” ( — on the mountains 
 of thousands). In Singular, 'eleph — u a thousand,” a round 
 number here indefinitely put. ’ Alaplii?n (Plural of 'eleph) is used 
 for “ cattle ,” 'eleph never. The construction in text is, however, 
 very anomalous; the rendering “ upon a thousand hills ” ( lit ., 
 “hills of a thousand”) may pass; “hills where a thousand 
 ( = thousands) [are, graze, feed].” v. 11. “Wild beast,” in text 
 ziz ; LXX. seem to have read ziv, which, in the Talmud, is used 
 for “ splendour,” and render “ the beauty of the field,” a reference, 
 may be, to the produce that was the matter of unbloody offerings 
 ( minchdh ). “With, beside Me,” i.e., I know them, and can take 
 
 them when and where I please. St. Jerome renders “wild 
 beast,” &c., “Universitas agri” (all that is in the field), v. 14. 
 Whatever the sacrifice, the preparation and disposition of heart 
 required for its acceptance ever praises, magnifies God, whether 
 the offerer, conscious of guilt, implores the Divine mercy, or 
 craves help from above, or pours forth his thanks. “ Praise,” 
 “thanksgiving,” here are the several acts of interior worship, 
 v. 16. A transition from the warning of such as have over-valued 
 outward, material sacrifices, to the reproof and threatening of 
 hypocrites. “ Upon thy mouth,” ever speaking of it, continually 
 admonishing others. “ Covenant,” /.<?., My commandments, cf. 
 Ps. xxiv. (25) 14. v. 18. “Pleasure along with him;” St. Jerome, 
 “thou consentedst with him,” but LXX., Targum, RR. Rashi, 
 Qimchi, Aben Ezra, “thou rannest along with him,” cf. 1 St. Peter 
 iv. 4. “ And with adulterers thy portion,” as their companion and 
 accomplice, v. 19. St. Jerome, “Os tuum dimisisti ad malitiam,” 
 
 “ Thou lettest thy mouth go (as if unbridled) to evil, thy tongue 
 binds together, frames,” &c. v. 20. “ Sittest ”—not in judgment; 
 deliberate action is here meant. “Thrust,” or “wound,” in text 
 dophi , which is air. My, /.<?., occurs not elsewhere; rendered 
 (conjecturally) “a thrust,” “wound;” St. Jerome, “thou didst 
 fabricate reproach” (fabicabaris opprobrium). The “scandal,” 
 
PSALM 50 (51). 
 
 186 
 
 “stumbling-block” of LXX. is as likely to be correct as the other 
 guesses. “ Thou didst set a stigma on thy mother’s son ” is 
 suggested by the parallelism, v. 21. “Silent.” Targum, “I waited 
 for thy conversion,” “Thou thoughtest,” &c. Aben Ezra, 
 Qimchi, “ thou fanciedst that thy secret sins were hid from Me,” 
 “Thou thoughtest wickedly” ( inique of Vulgate, anomian of LXX.), 
 whence, “ existimasti iniquitatem ” (thou thoughtest the wicked- 
 thought, &c., of Vetus Itala). “Wickedly” comes from con¬ 
 founding two very similar words by LXX., “ iniquity ”(= hawwoth ), 
 and “to be,” “being” (= heyoth ), easily confounded in the un¬ 
 pointed text—“ Thou thoughtest that being I shall-be ” ( = essendo 
 ero), /.<?., “that I really was like thee.” St. Jerome, “Existimasti 
 me futurum similem tui ” (thou thoughtest that I would be such 
 as thou), vv. 22, 23. Epilogue. Punishment threatened, and the 
 essence of acceptable sacrifice set forth, v. 23. “There.” LXX. 
 read sham (there), for sam ( = placing, disposing). St. Jerome, 
 “ And whoso orders [his] way ” (qui ordinat viam), to him will I 
 show, &c. 
 
 Nota?idum. —In Codex Alexandrin. of LXX., thirty Psalms 
 are lacking, from Ps. xlix. (50) 19, exclusive, to lxxix. 11. 
 
 PSALM 50 (51). 
 
 1. For the Chief - Mu¬ 
 sician ; a Psalm, to David, 
 
 2. At the coming to him 
 of Nathan the prophet; 
 After he-had-gone-in to 
 Bath-shabha.” 
 
 3. Be-gracious to me, O 
 God, according to Thy 
 loving-goodness : According 
 to the multitude of Thy 
 tender-mercies blot-out my 
 transgressions. 
 
 4. Wash me thoroughly 
 
 PSALM 50 (51). 
 
 1. For the end, a Psalm 
 of David, 
 
 2. When Nathan the 
 prophet came to him, after 
 he - had - gone - in to Beth- 
 sabee. 
 
 3. Have-mercy on me, O 
 God, according to Thy great 
 mercy: And according to 
 the multitude of Thy tender- 
 mercies blot-out mine ini¬ 
 quity. 
 
 4. Wash me yet more 
 
PSALM 50 (51). 
 
 (frequently) from mine ini¬ 
 quity : And cleanse me from 
 my sin. 
 
 5. For I am-continually- 
 conscious of my transgres¬ 
 sions : And my sin is ever 
 before me. 
 
 6. Against Thee, [against] 
 Thee, the only-One, have-I- 
 sinned, and have-done the 
 evil-thing in Thy sight: So 
 that Thou-wilt-be-justified, 
 when Thou-speakest, And 
 be-clear when Thou-judgest. 
 
 7. Behold, I-was-brought- 
 forth in iniquity: And in sin 
 did my mother conceive me. 
 
 8. Behold, Thou-desirest 
 (< or , Thou delightest in) truth 
 in the reins: And in the 
 hidden - part Thou - shalt- 
 make-me-to-know wisdom. 
 
 9. Unsin me with hyssop, 
 and I-shall-be-clean : Wash 
 me, and I-shall-be-whiter 
 than snow. 
 
 10. Make-me-to-hear joy 
 and gladness. Let the bones 
 rejoice [which] Thou-hast- 
 crushed. 
 
 11. Hide Thy face from 
 my sins: And blot-out all 
 mine iniquities. 
 
 12. Create for me a clean 
 heart, O God: And renew 
 
 from mine iniquity: And 
 cleanse me from my sin. 
 
 5. For I am-conscious of 
 mine iniquity: And my sin 
 is continually before me. 
 
 6 . Against Thee only 
 have-I-sinned, and have- 
 done evil before Thee: 
 That Thou - mightest - be- 
 justified in Thy sayings, and 
 mightest - overcome, when 
 Thou - art - judged. (Rom. 
 iii. 4.) 
 
 7. For, behold, I-was-con- 
 ceived in iniquities, and in 
 sins did my mother conceive 
 me. 
 
 8. For, behold, Thou- 
 lovest truth: the unascer¬ 
 tained and hidden-things of 
 Thy wisdom Thou-hast- 
 manifested to me. 
 
 9. Thou-shalt-sprinkle me 
 with hyssop, and I-shall-be- 
 cleansed; Thou-shalt-wash 
 me, and I-shall-be-made- 
 whiter than snow. 
 
 10. Thou-shalt-make me 
 to hear joy and gladness, 
 [And] the afflicted bones 
 shall-rejoice. 
 
 11. Turn-away Thy face 
 from my sins : And blot-out 
 all mine iniquities. 
 
 12. Create a clean heart 
 in me, O God: And renew 
 
PSALM 50 (51). 
 
 188 
 
 a steadfast spirit in mine in¬ 
 terior. 
 
 13. Cast me not away 
 from Thy presence: And 
 take not Thy holy Spirit 
 from me. 
 
 14. Restore to me the joy 
 of Thy salvation : And 
 uphold me with a willing 
 spirit. 
 
 15. [Then] will-I-teach 
 transgressors Thy ways: 
 And sinners to Thee shall- 
 retum. 
 
 16. Deliver me from 
 blood - guiltiness, O God, 
 Thou God of my salvation : 
 My tongue shall-sing-aloud 
 of Thy justice. 
 
 17. Adonay, open-Thou 
 my lips: And my mouth 
 shall-declare Thy praise. 
 
 18. For Thou-delightest 
 not in sacrifice; else would- 
 I-give [it]: In burnt-offer¬ 
 ing Thou-takest no pleasure. 
 
 19. The sacrifices of God 
 are a broken spirit; A 
 broken and contrite heart: 
 O God, Thou wilt not 
 despise. 
 
 20. Do - good in Thy 
 favour to Tsiyyon: Build- 
 Thou the walls of Yeru- 
 shalaim. 
 
 a right spirit within my 
 bowels. 
 
 13. Cast me not forth from 
 Thy presence : And remove 
 not Thy holy Spirit from 
 me. 
 
 14. Restore to me the joy 
 of Thy salvation : And 
 strengthen me with the 
 ruling Spirit. 
 
 15. [Then] will -1 - teach 
 the unjust Thy ways: And 
 ungodly-men shall-turn to 
 Thee. 
 
 16. Deliver me from 
 blood-guiltiness, O God, 
 Thou God of my salvation: 
 And my tongue shall-joy- 
 fully-declare Thy justice. 
 
 17. Lord, Thou - shalt- 
 open my lips: And my 
 mouth shall-declare Thy 
 praise. 
 
 18. For if Thou-desiredst 
 sacrifice, I would surely have 
 given [it]: Thou takest no 
 pleasure in whole-burnt- 
 offerings. 
 
 19. Sacrifice to God is an 
 afflicted spirit; A contrite 
 and humbled heart, O God, 
 Thou wilt not despise 
 (LXX., “ God will not de- 
 spise ). 
 
 20. Do-good, [O Lord,] in 
 Thy favour to Sion: That 
 the walls of Jerusalem may¬ 
 be-rebuilt. 
 
PSALM 50 (51). 
 
 i8g 
 
 21. Then shalt-Thou-de- 
 light in sacrifices of justice, 
 burnt-offering, and whole- 
 burnt-offering : Then shall- 
 they-offer young-bulls upon 
 Thine altar. 
 
 With the exception of the two last verses, probably added to 
 the Psalm during the Babylonian captivity, there is no valid 
 reason for assigning this Psalm to a poet of a later age, who 
 undertook to set forth the thoughts and emotions of David, on 
 the occasion mentioned in the Title. The facts referred to in 
 v. 2 are recorded in 2 Kings (Sam.) xi. xii. v. 3. “ Transgressions/’ 
 my deliberate acts of rebellion against Thee. David had flagrantly 
 violated the Fifth, Sixth, and Ninth Commandments, v. 4. In 
 the footnote, or marginal emendation of the text, the Ketibh (the 
 written text, is directed to be read ( Qrt, to be read), so as to 
 give two Imperatives. “ Multiply thou, wash thou me,” the 
 former qualifying the latter adverbially, i.e., “Wash me much.” 
 St. Jerome, “ Multum lava me.” “Wash,” the verb applies 
 properly to the washing of garments, not to that of the body, cf. 
 the Greek plynein , louein. On this v. R. D. Qimchi observes, 
 “ Sin is on the soul what a foul blot is on a garment.” v. 6. 
 “ Against Thee, the only One” = “ Thou only Self-existent One” 
 (cf. Job. xiv. 4); or, “against Thee alone,” as the wrong done to 
 Urias, so far forth as it was sin, was an affront done to God alone. 
 “ Done evil,” &c., that which was evil in Thy sight. “ That Thou 
 ... be justified,” &c. “ That ” here may well be taken as “ that ” 
 
 final, “so that no one may deem Thy sentence (2 Kings (Sam.) 
 xii. 10—14) too severe. “ Be clear.” Targum, “ Make me clean.” 
 LXX., St. Jerome, “ Mayest overcome ,” taking the verb in the 
 Syriac meaning (fiko, to overcome). “ Art judged,” LXX. and 
 St. Jerome make the pronominal suffix the object, instead of the 
 subject, v. 8. “ Truth,” man’s conformity with his Ideal. “ Reins ” 
 ( tuchoth, read only here, and in Job. xxxviii. 36), to be taken 
 ethically, “in the conscience,” synonymous with “the hidden- 
 part” of hemistich^, which may be rendered, “And so 1 hou 
 wilt impart to me wisdom inwardly,” or, “And inwardly may 
 
 21. Then shalt - Thou- 
 accept a sacrifice of justice, 
 offerings, and holocausts: 
 Then shall-they-lay bull- 
 calves upon Thine altar. 
 
• PSALM 50 (51)1 
 
 (shall) wisdom instruct me.” St. Jerome here agrees with LXX. 
 vv. 9, 10. As the imperatives which follow show, the verbs are to 
 be rendered as optatives, v. 9. “Unsin” (sic), cf. “ to skin,” “ to 
 weed.” “ Hyssop,” figurative reference to the Mosaic rite of 
 purification from leprosy (Lev. xiv. 6. seqq.), from contact with 
 a corpse (Num. xix. 6). v. 10. St. Jerome, “ Ossa quae confregisti ” 
 (the bones which Thou hast broken), “ crushed ” rather in text, 
 denoting complete prostration of mind and body from remorse, 
 and fear of God’s judgments, v. 12. “Right spirit,” steadfast, 
 “stabilem” (stable, steady) of St. Jerome, proof against the 
 allurements of passion, “upright” ( = rectum). v. 13. “Holy 
 Spirit,” not the Third Person, but the spirit of the kingly dignity 
 (cf. 1 Kings (Sam.) xvi. 13); or Divine grace (Isai. lxiii. n). 
 v. 14. “And with [Thy] freely bestowed Spirit uphold Thou 
 me.” Gesenius (. s.v .), “ ready spirit; ” LXX., “ governing, directing 
 spirit;” St. Jerome, “Spiritu potenti ’,” and strengthen me ( confirma 
 me, with Thy powerful spirit), v. 16. “Deliver me from {lit.) 
 bloods,” in text, damim = blood violently shed, the murder of 
 Urias, and, may be, of those that fell with him. v. 18. St. Jerome, 
 “ Non enim vis ut victimam feriam ; nec holocaustum tibi placet ” 
 (For Thou desirest not that I should slay a victim, nor does a 
 holocaust please Thee). In text the verb rendered “ desirest,” is 
 the same as in v. 8. “ Thou desirest (delightest in) truth.” 
 
 v. 19. “Sacrifices of God,” i.e., pleasing to God. vv. 20, 21. 
 Probably a later addition, as is said above. “Jerusalem ” is but 
 seldom named in the Davidic Psalms, but far more frequently in 
 the later ones. Build = re-build, v. 20. “Sacrifices of justice,” 
 such as the Law requires, hence offered in the spirit of true 
 piety; by Aben Ezra interpreted, peace-offerings. “Burnt-offering 
 and whole-burnt-offering,” in text, “ olah v’ khdlil { — kalil = 
 
 “ complete,” “ entire ”), a sacrifice in which the whole was burnt. 
 Qimchi and Gesenius hold that both words mean the same. 
 
 For a homiletic paraphrase of this Psalm, called by 
 St. Augustine, a “Psalm of penance,” see P. Calabre, a.d. 1723. 
 
PSALM 51 (52); 
 
 igi 
 
 PSALM 51 (52). 
 
 L To the Chief - Mu¬ 
 sician ; a Mas’kil, to David. 
 
 2. When Doegh the 
 Edomite came and told to 
 Shaul (i.e., Saul) and said to 
 him: “ David is-come into 
 the house of Achi-melekh.” 
 
 3. Why boastest-thou of 
 mischief, O mighty-man ? 
 The loving-kindness of God 
 [endures] all the day. 
 
 4. Thy tongue devises 
 mischiefs : Like a sharpened 
 razor, thou worker of deceit. 
 
 5. Thou-lovest evil more 
 than good: Lying rather 
 than to speak justice. Selah. 
 
 6. Thou-lovest all words 
 of swallowing-up, Thou de¬ 
 ceitful tongue. 
 
 7. God also shall-demolish 
 thee for ever, He-shall- 
 snatch thee away, and pluck 
 thee out of [thy] tent: And 
 root thee out of the land of 
 the living. Selah. 
 
 8. The just also shall-see 
 [it], and fear, And shall- 
 laugh at him, 
 
 9. Behold the man that 
 has not made God his 
 stronghold; But trusted in 
 
 PSALM 51 (52); 
 
 1. For the end, an in¬ 
 struction by David. 
 
 2. When Doeg the Idu- 
 m'aean came and told Saul, 
 and said to him: “ David is- 
 come into the house of 
 Achimelech.” (1 Kings 
 (Sam.) xxii. 9, foil.) 
 
 3. Why boastest-thou of 
 wickedness, thou mighty- 
 one for wrong-doing? 
 
 4. All day long thy tongue 
 devises injustice: Like a 
 sharpened razor, Thou- 
 workest deceit. 
 
 5. Thou-lovest evil more 
 than good : Injustice rather 
 than to speak justice. 
 
 6. Thou-lovest all words 
 of destruction, Thou deceit¬ 
 ful tongue. 
 
 7. Wherefore God shall- 
 destroy thee for ever, He- 
 shall-pluck thee out, and 
 utterly-remove thee from thy 
 dwelling : And thy root 
 from the land of the living. 
 
 8. The just shall-see and 
 fear, and shall-laugh at him, 
 [and say,] 
 
 9. Behold the man that 
 has not made God his 
 helper; But trusted in the 
 
PSALM 51 (52). 
 
 the abundance of his wealth : 
 [And] strengthened-himself 
 in his iniquity. 
 
 10. But as for me, [I am] 
 like a green olive-tree in the 
 house of God : I-trust in the 
 loving-goodness of God for 
 ever and ever. 
 
 11. I - will - give - Thee- 
 thanks for ever, because 
 Thou-hast-done [it] : And I- 
 will-proclaim before Thy 
 pious-ones Thy Name that 
 it is good. 
 
 abundance of his wealth: 
 And was-strengthened in his 
 vanity. 
 
 10. But as for me, [I am] 
 like a fruitful olive-tree in 
 the house of God: I-trust 
 in the mercy of God for ever 
 and evermore. 
 
 11. I - will - give - Thee- 
 thanks for ever, because 
 Thou-hast-done [it]: And 
 I-will-wait on Thy Name; 
 for [it is] good, in the pre¬ 
 sence of Thy saints. 
 
 Though addressed to an individual, this Psalm conveys to the 
 just this instruction , to wit, that, despite the malice and the 
 gainsayings of the mighty, their trust in God should never waver. 
 The merely negative objections alleged against the title need not 
 detain us. It is allowed that the language of the poem is 
 thoroughly Davidic. It opens with a scathing rebuke of Doeg 
 (v. 7). His plots will turn to his own undoing, a matter of rejoicing 
 to the just (vv. 8, 9) ; but David will prosper and proclaim God’s 
 loving goodness. 
 
 v. 3. “ Mighty-man,” in text gibbor , rendered in Psalm 
 xliv. (45) 4, “ Potentissime ” (= thou most mighty), used 
 
 here sarcastically. The goodness of God, working “ daily ” or 
 “all the day,” “continually,” in David’s behalf, will show the 
 emptiness of his boast. LXX. here have taken chesedh (“loving¬ 
 kindness ”) in its secondary sense, “ envy,” “ reproach,” as in 
 Prov. xiv. 34; Lev. xx. 17. v. 4. “Mischiefs.” St. Jerome, “insidias” 
 (ambushes); he carries out his crafty plots with pitiless cruelty. 
 “ Worker of deceit,” in text refers to Doeg, not to “ tongue.” 
 v. 6. “Words of swallowing up.” St. Jerome, “verba ad devoran- 
 dum ” (= devouring words) ; his report to Saul which brought 
 about the massacre of Achimelech and his family. LXX., 
 katapontis 7 nou (lit., of drowning in the sea). “ Deceitful tongue ” 
 may be rendered in Vocative, as in Vulgate, or, as by LXX., 
 SS. Jerome, Augustine, and Qimchi, in the Accusative, “[And] 
 
PSALM 52 (53). 
 
 103 
 
 the deceitful tongue.” v. 7. As he dealt with others, so shall 
 God effectually deal with him. “Demolish,” “pull down,” said 
 of buildings. “Snatch away,” better, “seize,” except here, used 
 of raking away fire from a hearth, taking up live coals. St. Jerome, 
 terrebit (shall terrify). “ Pluck out,” so St. Jerome, LXX., and 
 Targum, “remove,” “transfer.” “Uproot.” LXX. have taken it 
 for the noun, “ and thy root ” (= thy posterity), as might easily 
 occur with an unpointed text. “ Tent,” his dwelling, but Aben 
 Ezra infers from 1 Kings (Sam.) xxi. 7, the Tabernacle of the 
 Lord. Valeat quantum ! v. 9. “ Iniquity ”—the same word is 
 rendered “mischiefs” in v. 4. “In his iniquity.” St. Jerome, 
 “ Confortatus est in insidiis suis ” (has strengthened himself in 
 his crafty plots). But Targum, “In his riches.” vv. 10, n, 
 applied in the Divine Liturgy to the holy Apostles (Introit of 
 Mass for Eves of Apostles), as they have “ borne fruit ” here below, 
 and flourish for ever in “the House of God.” “/ will wait 
 on . . . Name” so LXX., St. Jerome, Vulgate, “expectabo” 
 (same meaning), but Thalhofer ( Erklarung , &c., p. 313) quotes, 
 with seeming approval, an emendation proposed by Hitzig, 
 consisting in a change of the first radical letter of “ I will wait ” 
 (’ aqavveh , in text), instead of which ’ achavveh ( = I will proclaim), 
 which makes better sense than “ I will wait on (trust in) Thy 
 Name, for it is good, in the sight of Thy pious-ones,” or , “ It (Thy 
 Name) is good,” &c. 
 
 PSALM 52 (53). 
 
 1. To the Chief-Musician, 
 upon (i.e., set to [?]) Macha- 
 lath ; a Mas’kil, to David : 
 
 2. Saith the fool in his 
 heart, “ There is no God: ” 
 They - have - committed-cor¬ 
 rupt and abominable wicked¬ 
 ness ; There is none that 
 does good. 
 
 N 
 
 PSALM 52 (53). 
 
 1. For the end, for Mae- 
 leth ; [a song] of instruction 
 of David. Saith the fool in 
 his heart, “ There is no 
 God:” 
 
 2. Corrupt are-they, and 
 are become abominable in 
 iniquities; There is none 
 that does good. 
 
194 
 
 PSALM 52 (53). 
 
 3. God looked-down from 
 the heavens upon the sons 
 of man, To see if there were 
 any that did-wisely: That 
 sought God. 
 
 4. Every one of them is- 
 gone-back, they are together 
 become-putrid; There is 
 none that does good; Not 
 even one. 
 
 5. Have the workers of 
 iniquity no knowledge ? 
 Who devour My people 
 [as] they-would-eat bread: 
 [And] call not upon God. 
 
 6. There were - they - ex¬ 
 ceedingly - afraid, [where] 
 there was no [cause of] fear: 
 F or God has-seattered the 
 bones of him-that-encamped 
 against thee: Thou-hast- 
 put-[them] to-shame, for 
 God has-despised them. 
 
 7. Oh, that the deliver¬ 
 ance of Is’rael were come 
 out of Sion! When God 
 restores the captivity of His 
 people: Ya ff aqobh shall-re- 
 joice, Israel shall-be-glad. 
 
 3. God looked-down from 
 heaven upon the sons of 
 men, To see if there were 
 any that-understood: [or] 
 that-sought-after God. 
 
 4. All have-deviated, they 
 are together become un¬ 
 profitable : There is none 
 that does good: There is 
 not even one. 
 
 5. Will none of the 
 workers of iniquity know ? 
 Who devour My people like 
 a morsel of bread. 
 
 6. They have not called 
 upon God. There were 
 they greatly afraid, where 
 there was no [cause of] fear. 
 For God has-scattered the 
 bones of men - pleasers : 
 They-are-put-to-shame, for 
 God despised them. 
 
 7. Who will-bring the 
 salvation of Israel out of 
 Sion ? When God turns 
 the captivity of His people : 
 Jacob shall-exult, Israel 
 shall-be-glad. 
 
 This Psalm is for the most part a mere repetition of Psalm 
 x iii. (14), and, most probably, is an adaptation of the latter to 
 some signal overthrow of a Gentile invader, may be, to that 
 recorded in 4 (2) Kings xix. (cf. especially vv. 10—12). It is, how¬ 
 ever, referred by De Muis and others to the Syrian persecution, 
 (cf. 1, 2 Machabees). “ Machalath,” the instrument on which 
 the accompaniment to the Psalm was to be played—or, the 
 subject-matter, “sickness,” “punishment for blasphemy” — 
 
psalm 53 (54). 
 
 '95 
 
 so Targum. v. 2. Or, “ They have committed corrupt and 
 abominable wickedness.” Instead of “doing” of Psalm xiii. (14), 
 here we have “ wickedness .” v. 3. “ God,” in Ps. xiii. (’ Eldhwi ) 
 occurs thrice, “YHWH” four times, here we have “God” 
 (’ Eldhim ) seven times, v. 5. “All,” which, in the former Psalm, 
 stands before “workers of iniquity,” is omitted here. “No 
 knowledge,” think they to escape punishment? v. 6. “Who 
 encamped against thee ” (in text, chonakh). LXX. probably read 
 chanan (was gracious), or chaneph (twice by them rendered 
 “ hypocrite ”). The similarity of final k, n , /, may easily mislead 
 readers and scribes. 
 
 PSALM 53 (54). 
 
 1. To the Chief-Musician 
 on neginoth, a Mas’kil, to 
 David; 
 
 2. When the Ziphim came 
 and said to Shaul: “ Is not 
 David hiding-himself with 
 us?” 
 
 3. O God, by Thy Name 
 save me : And in Thy might 
 vindicate me. 
 
 4. O God, hear my prayer : 
 Give-ear to the words of my 
 mouth. 
 
 5. For strangers are-risen- 
 up against me, And fierce- 
 men have-sought my life: 
 They have not set God 
 before them. Selah. 
 
 6. Lo, God is my helper: 
 Adonay is with them-that- 
 uphold my soul. 
 
 7. He-shall-(may-He) re¬ 
 quite the evil to mine ene- 
 
 PSALM 53 (54). 
 
 1. For the end, among 
 the hymns of instruction by 
 David. 
 
 2. When the Ziphites 
 came and said to Saul: “ Is 
 not David hid with us ? ” 
 (1 Kings (Sam.) xxiii. 19; 
 xxvi. I.) 
 
 3. Save me, O God, by 
 Thy Name: and by Thy 
 might judge me. 
 
 4. O God, hear my 
 prayer: Give ear to the 
 words of my mouth. 
 
 5. For strangers are- 
 nsen-up against me, And 
 mighty-men have-sought my 
 life : They have not set God 
 before them. 
 
 6. For lo ! God assists 
 me: And the Lord is the 
 helper of my soul. 
 
 7. Let the evils [threat¬ 
 ened] revert upon mine 
 
1,96 
 
 PSALM 53 (54). 
 
 mies : Destroy them in Thy 
 truth. 
 
 8 . With willing-heart Will¬ 
 ie-sacrifice to Thee : I-will- 
 give-thanks to Thy Name, 
 YaHW^H, for it is good. 
 
 9. For He-has-delivered 
 me out of all trouble : And 
 mine eye has-seen [my 
 desire] upon mine enemies. 
 
 enemies : Utterly-destroy 
 them in Thy truth. 
 
 8. Willingly will-I-sacri- 
 fice to Thee: And I-will- 
 give-thanks to Thy Name, 
 O Lord ; for it is good. 
 
 9. For out of all affliction 
 hast - Thou - delivered me : 
 And mine eye has-looked- 
 down upon mine enemies. 
 
 The Inscription is borne out by the tenor and context of the 
 Psalm, the main divisions of which are marked by the Seldh , 
 v. 5 ; (1) a prayer for deliverance (vv. 3—5) is followed (2) by a 
 protestation of grateful trust in God’s favour. This Psalm is 
 invariably the first at Prime, which Amalarius accounts for as 
 follows : “ Quando inchoamus in prima hora diei vitare persecu- 
 tiones et insidias diaboli, cantamus hunc Psalmum pro toto 
 itinere diei.” v. 3. “Name,” His essence and power as known to 
 us by His gracious manifestations, v. 5. “Strangers,” probably 
 the Ziphites who had dealt so treacherously with him. “ Fierce,” 
 “violent.” LXX., St. Jerome, Talmud, with Vulgate, “fortes,” 
 “ mighty-men,” /.<?., Saul and his armed bands, v. 6. “ Upholds 
 my soul,” /.<?., “guards my life;” “soul” here, as in v. 5, is 
 synonymous with “life.” v. 7. In text (A” tibh — written) we read, 
 “ Let the evil [threatened] revert upon mine enemies; ” LXX., 
 following the Q’ri, “ He shall return (= cause evils to revert) 
 evils upon mine enemies.” St. Jerome, “Redde malum insidia- 
 toribus meis ” (= Render evil to them that lie in wait for me). 
 Vetus Itala follows LXX., “avertit” (He makes to revert). 
 “ Truth,” in token of Thy faithfulness to Thy promises to me. 
 v. 8. “Free-will offering,” in text, birC-dha-bhdh: which betokens, 
 either a willing heart, or the third class of peace-offerings, to 
 which one was bound, neither by precept, nor by vow, but were 
 wholly spontaneous. “It is good,” “so to do,” or, “Thy Name 
 is good.” v. 9. The verb may be rendered by the habitual 
 Present; it denotes the confidence and scorn of perfect security. 
 Targum, “ Mine eye has seen vengeance upon,” &c. 
 
Psalm 54 (55). 
 
 19; 
 
 PSALM 54 (55). 
 
 1. To the Chief-Musician, 
 on neginoth; a Mas’kil, to 
 David. 
 
 2. Give ear to my prayer, 
 O God : And hide-Thee not 
 from my supplication : 
 
 3. Attend to me, and 
 answer me: [When] I-am- 
 troubled in my meditation, 
 and moan; 
 
 4. Because of the voice of 
 the enemy, on account of the 
 oppression of the wicked; 
 F or they set mischief in 
 motion against me, And in 
 wrath they-persecute me. 
 
 5. My heart writhes within 
 me : And the terrors of 
 death are-fallen upon me. 
 
 6. Fear and trembling are- 
 come upon me: So that 
 horror has-overwhelmed me. 
 
 7. Then said-I, Would 
 that I had wings like the 
 dove! [Then] would-I-fly- 
 away, and settle-down [at 
 will: ] 
 
 8. Lo, [then] would-I- 
 wander afar - off : [And] 
 lodge in the desert. Selah. 
 
 9. I - would - hasten my 
 escape: From stormy wind, 
 from tempest. 
 
 10. Frustrate [them], O 
 
 PSALM 54 (55). 
 
 1. For the end, among 
 Songs of instruction by 
 David. 
 
 2. Hear my prayer, O 
 God : And disregard not my 
 supplication : 
 
 3. Attend to me, and 
 hearken to me. I am 
 grieved in my brooding, and 
 troubled; 
 
 4. At the voice of the 
 enemy, because of the op¬ 
 pression of the sinner. For 
 they-bring iniquity against 
 me, and wrathfully vex me. 
 
 5. My heart is sore-pained 
 within me : And the fear of 
 death is-fallen upon me. 
 
 6. Fear and trembling 
 are-come upon me: And 
 darkness has-enveloped me. 
 
 7. Then said-I, Would 
 that I had wings like a 
 dove’s ! Then would-I-fly- 
 away, and be-at-rest 
 
 8. Lo, I-flee afar-off; And 
 have - taken - up-mine-abode 
 in the wilderness. 
 
 9. I-wait for Him, who 
 can-deliver me from faint¬ 
 heartedness and tempest. 
 
 10. Cast [them] down, 0 
 
psalm 54 (55). 
 
 Lord, divide their tongue: 
 For I-have-seen violence 
 and strife in the city. 
 
 11. Day and night they- 
 [i.e., the factious] go-about 
 it on its walls : Iniquity also 
 and mischief are in the midst 
 thereof. 
 
 12. Destruction is in the 
 midst thereof: And oppres¬ 
 sion and fraud depart not 
 from its streets. 
 
 13. For 'tis not an enemy 
 who reproaches me, else I- 
 could-bear [it]; J tis not one- 
 who-hates me that has-mag- 
 nified-himself against me; 
 Or I - should - have - hidden 
 from him. 
 
 14. But thou! a man mine 
 equal: Attached to me (or, 
 my companion), and mine 
 intimate-friend. 
 
 15. [We] who together 
 used-to-hold-sweet familiar- 
 intercourse ; In the house of 
 God we-walked in the 
 throng (we-used-to-walk). 
 
 16. Let death seize-them- 
 unawares, Let - them - go- 
 down alive into Sheol: For 
 wickedness is in their 
 dwelling, in their heart. 
 
 17. As for me, I-will-call 
 upon God: And YaHWeH 
 shall-save me. 
 
 18. Evening, morning, and 
 at noon, I-will-entreat and 
 
 Lord, divide their tongues: 
 For I-have-seen injustice 
 and strife in the city. 
 
 11. Day and night ini¬ 
 quity goes-round-about it on 
 its walls: Mischief also is in 
 the midst thereof, 
 
 12. And wrong. And 
 usury and fraud depart not 
 from its streets. 
 
 13. For had mine enemy 
 upbraided me, I-could-have- 
 borne it; And if one that 
 hated me had-spoken vaunt- 
 ingly against me: I could- 
 have-hid myself from him. 
 
 14. But thou! O man like- 
 minded, my guide and mine 
 acquaintance, 
 
 15. Who together with me 
 usedst-to-partake of dainty- 
 meats : We-used-to-walk in 
 the house of God in concord. 
 
 16. Let death come upon 
 them, Let-them-go-down 
 alive into Hades: For ini¬ 
 quity is in their dwellings, in 
 the midst of them. 
 
 17. But I cried to God: 
 And the Lord shall-save me. 
 
 18. Evening, morning, and 
 at noon, I-will-declare and 
 
PSALM 54 (55). 
 
 199 
 
 moan: And He-shall-hear 
 my voice. 
 
 ig. He-has-redeemed my 
 soul in peace, so that none 
 may-approach me : Though 
 numerous were those against 
 me. 
 
 20. God shall - hear, and 
 afflict them [or, answer 
 them], even He-that-sits- 
 enthroned of old. Selah. 
 [Those] who have no 
 changes, and fear not God. 
 
 21. He-has-put-forth his 
 hands against those-who- 
 were-at-peace with him: 
 He-has-violated his cove¬ 
 nant. 
 
 22. Smooth-were the oily- 
 utterances of his mouth, But 
 his heart was war: Softer 
 than oil were his words, Yet 
 were they drawn-swords. 
 
 23. Cast thy burden upon 
 YfflWffl, and He shall- 
 sustain thee; He will never 
 suffer the just-man to-be- 
 moved. 
 
 24. But Thou, O God, 
 shalt-bring-them-down to 
 the pit of destruction; 
 Bloodthirsty and crafty men 
 shall not halve their days 
 [Shall not live out half their 
 days] : But I will-trust in 
 Thee. 
 
 proclaim [my distress] : And 
 He-shall-hear my voice. 
 
 19. He-shall-redeem my 
 soul in peace from them-that 
 draw-nigh to me *. For many 
 were against me. 
 
 20. God shall-hear and 
 humble them, Even He 
 that exists before the ages. 
 For they suffer no reverse, 
 And they-fear not God. 
 
 21. He-has-reached-f orth 
 his hand for retribution. 
 They - have - profaned His 
 covenant. 
 
 22. They - were - scattered 
 at the wrath of His coun¬ 
 tenance ; And his heart 
 drew - nigh [them (?)]. 
 Smoother than oil were his 
 words, yet are they darts. 
 
 23. Cast thy care upon 
 the Lord, and He shall-feed 
 thee; He shall never suffer 
 the just man to-be-tossed- 
 to-and-fro. 
 
 24. But Thou, O God, 
 shalt-bring-them-down to 
 the pit of destruction; 
 Bloodthirsty and crafty men 
 shall not live out half their 
 days: But I will-trust in 
 Thee, O Lord. 
 
200 
 
 psalm 54 (55). 
 
 The main divisions of the Psalm may be thus briefly indicated : 
 (i) Supplication and complaint (vv. 2—9); (2) a sketch of the 
 demoralization of the city, of Achitophel’s treason, with occasional 
 imprecations (vv. 11—16); (3) the Psalm closes with a cheering 
 soliloquy, interrupted, here and there, by the plaint of outraged 
 friendship, and an expression of trust that God will intervene in 
 the poet’s behalf, for his vindication and the undoing of his 
 enemies. A certain resemblance between v. 8 of this Psalm and 
 Jeremias ix. 2, has misled Hitzig into assigning it to Jeremias. 
 To his mind, the “false friend” (vv. 14, 15) is Phassur (Pashur). 
 The more general, and by far the more plausible, view ascribes 
 it to David, at the time of Absalom’s rebellion (2 Kings (Sam.) 
 xv.). The treacherous ingrate is Achitophel, the whilom trusted 
 counsellor and favourite. The reference to Saul’s inveterate 
 enmity is barred by vv. 7, 8. 
 
 v. 2. “Hide Thee not,” by disregarding, cf. Isaias lviii. 7. 
 v. 3. “Troubled,” lit. , “tossed up and down by anxieties.” 
 v. 4. “Voice of . . . enemy,” the reproaches cast at him, or the 
 openly proclaimed designs of Absalom. “ Oppression,” more lit. 
 “pressure.” v. 7. “Wings,” in text, ’ ebher , lit., a wing-feather, 
 v. 8. “Wander far,” lit., “I-would-go-far to flee, to wander;” 
 “go far” is used abverbially; cf. phthano, lanthdno with participles. 
 “Desert,” incompatible with the period of Saul’s persecution, 
 v. 9. “ Hasten,” LXX. read here a verb meaning confident expect¬ 
 ation. “ Escape ” ( mipKldt, a noun in the pointed text) they 
 read as a participle (“enabling-to-escape—delivering”). “Stormy 
 wind,” in text, “ wind of storm ” ( Ruach so ll dh, Gesenius, “ a 
 rushing wind ”), but as sd“ah occurs nowhere else in the Hebrew 
 Scriptures, LXX. are quite as likely to have conjectured the 
 meaning; they refer it to a psychical condition; Ruach, means 
 “ spirit ” also. v. 10. “Frustrate [them],” lit., “swallow up,” 
 cf. Isaias xix. 3, where it occurs in exactly the same meaning. 
 “Divide . . . tongue,” lit., “slit their tongue,” a reference to 
 Gen. xi. 7, 9, “Send them confusion of tongues,” bring their 
 counsels to naught by discord, which will sap their strength— 
 cf. David’s prayer, on hearing of Achitophel’s defection (2 Kings 
 (Sam.) xv. 31). “City,” Jerusalem, the demoralized state of 
 which forced him to leave it. v. 12. Lestruction, havvoth in text, 
 
PSALM 54 (55). 
 
 26 i 
 
 mostly used in plural ( = “ destructions ”). “Violence,” perhaps, 
 “Oppression” were better, v. 13. LXX. have taken the negative 
 lo in the sense of lu (if). “Magnified,” Targum, “risen up 
 against me.” v. 14. But [it was] Thou! emphatic. “Equal,” 
 whom I reckoned equal with myself; as dear to me as myself. 
 “ Attached to me,” mine associate, intimate, familiar friend; in 
 text, ’ alluph, meaning also, “leader,” in which sense LXX. seem 
 to take it ( heegemon ); Targum, “ My preceptor, who didst teach 
 me;” St. Jerome, “dux” (guide, leader), v. 15. “Sweet inter¬ 
 course,” in text (lit.) “ [We] who together sweetened intercourse,” 
 i.e., “who, as being familiar friends, held sweet discourse.” 
 LXX. have rendered sddh ( = familiar—conversation), as synony¬ 
 mous with tsaidh (food, provision); “who together ( = in company 
 with me) didst sweeten meats,” i.e., “who wast my most agreeable 
 messmate.” St. Jerome, taking sddh in one of its meanings 
 (“secret”), renders “Qui simul habuimus dulce secretum ” (We 
 who had together sweet confidential-discourse), to whom I 
 imparted all my secrets. “ Throng,” the crowd hastening to the 
 Tabernacle, on the festivals. Aben Ezra and Qimchi render “ in 
 company;” Ewald, with LXX., “in concord,” i.e., we were close 
 companions in private and public life. v. 16. “Let death,” &c., 
 so the Qeri, or marginal correction. “ Seize,” lit., deceive [and 
 rush] upon them, i.e., “let it surprise them.” The text (. Kefibh ), 
 however, is preferred, “Desolations [come] upon them!” “Shedl,” 
 rendered “hell,” not in its usual connotation, rather, “the grave,” 
 the nether world; a tacit reference, probably, to Num. xvi. 32, 
 foil. v. 17. Confident'recourse to God. v. 18. “Evening,” &c., 
 i.e., “ continually,” or at the times fixed for prayer; cf. the 
 Angelus bell. v. 19. “Has redeemed,” Preterite of confidence, 
 “ He will assuredly redeem.” “ From them that approach me,” 
 so too St. Jerome, who continues, “Multi enim fuerunt adversum 
 me ” (for many were they against me). LXX. renders word for 
 word, “for they were with me in many [cases?].” “ With me,” 
 Aben Ezra interprets to mean angelic protection; by others, his 
 partisans among the priests and magnates, but the tenor of the 
 Psalm is at variance with such explanations. v. 20. “Shall 
 hear ” judicially. “Affiict.” LXX., St. Jerome, “ humble them.” 
 Revised V., “answer them;” “answer,” “afflict,” or “humble,” 
 
202 
 
 PSALM 54 (55). 
 
 are easily confounded in Hebrew script. “Sits enthroned,” 
 implies judgment, hence St. Jerome’s “ Qui judex est ab initio” 
 (who is Judge from the beginning). “Of old,” qedhem , eternity 
 without beginning. “ Changes ” from prosperity to evil fortune ; 
 by Targum, taken of change of mind, repentance. A somewhat 
 strained explanation, “ they can give naught in exchange , to 
 redeem their souls (?).” v. 21. Syriac, “They” (i.e., the rebels) 
 “ stretched forth the hand against their neighbour and profaned 
 his covenant.” The text has evidently the traitor in view; LXX. 
 and Vulgate refer it to God. “In requiting” of LXX. arises 
 from their having read a word but slightly differing from that 
 in present text, with which St. Jerome agrees. “Covenant” of 
 friendship and fealty, v. 22. Text (lit.), “They-made-smooth [as] 
 butters (sic) his mouth, but his heart war; softer than oil his 
 words, but they drawn-swords,” i.e., “ His mouth was as smooth 
 as butter, but his heart was war; softer-were his words than oil, 
 yet were they drawn swords.” “ His,” either the traitor’s of 
 vv. 13—15, or a collective singular, the factious, who, while 
 resolved on David’s undoing, sought to beguile him with honeyed 
 words. This rendering is based on that of Targum, Symmachus, 
 St. Jerome, Aben Ezra; Lowe and Jennings suggest an emen¬ 
 dation in the pointing (vowel-pointing) of the initial m of 
 “ butters,” “ buttered things ” as favoured by the parallelism— 
 “ Smoother than butter,” &c. LXX. have rendered the initial 
 verb (chaVqu = they divided) in passive sense, “They were 
 divided (scattered); ” for macHinadth ( = buttered things, cates) of 
 present text, me chamath (from hot-anger); for qWcibh (war), they 
 read vay-yiqWabh (he drew nigh); they had no vowels in their text, 
 and the letters of “ butter,” and “ from (by) wrath,” differ but 
 slightly, v. 23. Perhaps, a covert taunt. “Burden,” “Commit 
 to God [that which] He has given thee (or) laid upon thee,” i.e., 
 “ thy lot.” “ Thy wealth ” is another suggestion by Lee (Hebr. 
 Lex. s.v.). Cf. Al Wahhabu (Arab. The Munificent), hence, “Thy 
 benefactor.” “Cast [thyself] upon YH“, thy benefactor;” 
 Targum, “Thy hope;” LXX., “care,” i.e., anxiety for wants and 
 desires; but more usually rendered “ burden ” ( = cares) by Jewish 
 authorities. St. Jerome, “ Projice super Dominum caritatem 
 tuam ” (Cast . . . thy dearth [?]). If this be a specimen of the 
 
PSALM 55 (56). 
 
 205 
 
 “buttered words” “ just” is a sneer at David’s claim to righteous¬ 
 ness, despite his grievous fall. v. 24. The poet, instead of 
 rebutting the taunt, turns to God. 
 
 PSALM 55 (56). 
 
 1. To the Chief-Musician, 
 upon Yonath ’elem r’choqim, 
 To David, a mik’tam : When 
 the Pelish’tim laid-hold of 
 him in Gath. 
 
 2. Be-gracious to mle, O 
 God, for man pants for me : 
 All day long he, fighting, 
 oppresses me. 
 
 3. Mine enemies pant [for 
 me] all day long: For many 
 are proudly fighting against 
 me. 
 
 4. What time I-am'-afraid : 
 I will-trust in Thee. 
 
 5. In God I-will-praise 
 His word; In God have-I- 
 put-my-trust, I will not fear: 
 What can flesh do to me ? 
 
 6. All day long they-dis- 
 tort my words: All their 
 thoughts are against me for 
 evil. 
 
 7. They-gather-together, 
 they-lurk, They mark my 
 steps : While they-waited 
 for my soul. 
 
 PSALM 55 (56). 
 
 1. For the end, concerning 
 the people that is removed 
 far from the Sanctuary, by 
 David, for a memorial- 
 inscription, when the Philis¬ 
 tines laid-hold of him in 
 Geth. 
 
 2. Have-mercy on me, O 
 God, for man has-trodden 
 me down: All day long he, 
 warring, afflicts me. 
 
 3. Mine enemies have- 
 trodden me down all day 
 long: For there are many 
 warring against me. 
 
 4. I-am-afraid of the 
 height of the day: Yet do 
 I trust in Thee. 
 
 5. In (through) God I- 
 will-praise my words: In 
 God have-I-put-my-trust, I 
 will not be afraid; What 
 can flesh do to me? 
 
 6. All day long they-exe- 
 crate my words: All their 
 devices are against me for 
 evil. 
 
 7. They-dwell-near, and 
 lurk, They mark my steps. 
 Even as they-have-waited 
 for my soul, 
 
PSALM 55 (56). 
 
 8. For [such] iniquity is 
 there escape for them? In 
 wrath bring - down the 
 nations, O God. 
 
 9. Thou - notest my 
 moving-about [wandering]; 
 put THOU my tears in Thy 
 bottle : Are they not in Thy 
 reckoning ? 
 
 10. Then shall mine ene¬ 
 mies turn back in the day 
 I-call; This I-know, that 
 (since) God is for me. 
 
 11. In God will-I-praise 
 [His] word: In Y^HW^H 
 will I praise [His] word. 
 
 12. In God have-I-put- 
 my-trust, I-will not be- 
 afraid : What can man do to 
 me? 
 
 13. Upon me, O God, are 
 Thy vows : I-will-render 
 thank-offerings to Thee. 
 
 14. For Thou-hast-de- 
 livered my soul from death ; 
 [Hast Thou] not [delivered] 
 my feet from thrusting- 
 down ? That I-may-walk 
 before God in the light of 
 the living (or) life. 
 
 8. Thou wilt on no 
 account save them: In 
 anger crush the peoples. O 
 God, 
 
 9. I-have-declared my life 
 to Thee; Thou-hast-set my 
 tears before Thee. Even 
 according to Thy promise, 
 
 10. Then shall mine ene¬ 
 mies be-turned back, in 
 what day soever I-call-upon 
 Thee : Lo, I-know that 
 Thou-art my God. 
 
 11. In God will-I-praise 
 the word, In the Lord will- 
 I-praise the saying: I-have- 
 hoped in God, I-fear not; 
 what can man do to me ? 
 
 12. Upon me, O God, are 
 Thy vows, Which I-will- 
 fulfil by thank-offerings to 
 Thee ; 
 
 13. For Thou-hast-de- 
 livered my soul from death, 
 and my feet from sliding, 
 That I - might - be - well¬ 
 pleasing before God in the 
 light of the living. 
 
PSALM 55 (56). 
 
 205 
 
 This Psalm is the utterance of a warm-hearted man, whose 
 sense of fair dealing is stung to the quick by the ingratitude of 
 Saul. It were impossible, therefore, to break it up into distinct 
 parts. The historical situation to which it corresponds is David's 
 first visit to Achis ( = Achish), King of Geth (1 Kings (Sam.) xxi. 
 10—15); to this, rather than to his later visit (1 Sam. xxvii.) the 
 Inscription seems to refer. The words Yonath, &c., are variously 
 rendered. Aben Ezra takes them for the indication of a popular 
 tune. “ The dove of silence (= silent dove) of those far off 
 (= exiles)," or of “ distant places," by LXX., Aquila, Symmachus, 
 and Qimchi, is supposed to figure captive Israel far from the 
 Sanctuary, and unable to sing the songs of Sion. LXX. for 
 “dove" render “people," referring to Ps. lxxiii. (74) 19; cf. 
 Osee. vii. n. St. Jerome’s rendering, “For the dumb dove," &c., 
 confines its reference to David. This Psalm follows liv. (55) in 
 the Psalter, apparently on account of vv. 7, 8 of liv., a later 
 composition, but not sung in public worship, as it seems, till 
 sometime after the present Psalm. 
 
 vv. 2, 3. “ Pants," like a wild beast hastening in pursuit of its 
 prey. LXX., Targum, St. Jerome, “treads me down," reading 
 the verb, as if from shuph (perhaps = “ he bruised, crushed"), 
 instead of sha-aph (= “ he breathed hard, panted, hastened "). 
 v. 3. “ Marom," rendered “proudly," “with height of spirit;” in 
 Ps. xci. (92) 9, a Divine title (“Height"), and so taken here by 
 Targum, Aquila, and (perhaps) by St. Jerome (altissime), which 
 may be rendered as “on a vantage-ground," cf. Ps. lxxii. (73) 8. 
 Our Vulgate runs it into the next verse, but Cod. Vatican of LXX., 
 Roman Psalter, that of Verona, Cassiodorus, Augustine, Arnobius, 
 render, “ Mine enemies have trod me down all the day from the 
 height of the day; for many are they that war against me; They 
 shall be afraid, but I," &c. St. Hilary, “ From the height of days 
 I will not fear, for the many, that war against me, shall fear." 
 “Height of day" may mean, either the dawn, or noon, and 
 Vulgate may be explained, “I fear the light of day, as it enables 
 my foes to track me, yet do I trust in Thee.” v. 5. “ His words." 
 Symmachus, “ Through God will I praise His word," /.<?., the 
 Promise made to him at his unction by Samuel. “My words” 
 of LXX. and Vulgate, as the promise was made to him. 
 
206 
 
 PSALM 55 (56). 
 
 “ Flesh ” = mankind = “man” (’adam) in v. 12. v. 6. “ My 
 words.” St. Jerome, “ Sermonibus me affligebant” (they vexed me 
 with words). “ Words ” often means “ things,” “ concerns,” 
 “ interests,” whence, with Hitzig, we may render, “ they injure my 
 interests,” “they thwart my purpose.” v. 7. Symmachus, “They 
 gathered themselves together privily,” so too St. Jerome. LXX., 
 “ They dwell near,” settle in the neighbourhood {para) of their 
 intended victim to spy his movements, while lying in wait, &c. 
 “ They lurk,” “ they hide [themselves],” or “ they set men in 
 ambush.” “ Even as (according as) they waited,” &c., is by 
 Vulgate referred to next verse; in text it belongs to v. 7, a 
 connection which the several attempts at explanation fail to 
 justify, v. 8. Syriac, “They said, For him there is no deliverer, 
 wherefore in the wrath of nations do Thou judge them.” 
 St. Jerome, “For no one among them is saved; in wrath God 
 shall bring down (detrahet) the peoples.” Mendelssohn, taking 
 it assertively, “ In vain is their escape,” “ On account of wicked¬ 
 ness [there is, as they fancy,] escape for them.” “ Crush ” of 
 Vulgate comes from mistaking kataxeis (Thou shalt bring down) 
 of LXX. for an inflection of katag?iy?ni (I shatter), a blunder 
 St. Jerome notices in his letter “ ad Suniam “O God,” in 
 LXX. begins v. 9. v. 9. “ Moving about,” “ wanderings,” the 
 several stages of my flight from Saul. LXX. evade the literal 
 rendering—“ my life,” [wretched as it is]. In text, “ Thou 
 countest ( = keepest account of) my wandering; ” Symmachus and 
 St. Jerome—“mine inner things” (interiora, al. secretiora mea), 
 may be, from confounding nodhi (= my wandering) of text with 
 sbdhi (= my secret). St. Jerome, “ Set my tear in Thy sight,” 
 equivalent to “ before Thee ” {enopion sou) of LXX. and 
 Symmachus, which renders the sense; “ storing them in a skin- 
 bottle,” is equivalent to bearing his tears and griefs in mind. 
 “ [Are they] not in Thy reckoning (record) ? ” as if to say, “ Why 
 should I entreat Thee not to forget my tears, since Thou recordest 
 them so as never to lose remembrance; ” interrogation equivalent 
 to emphatic assertion. “ Surely my tears are registered in Thy 
 book.” LXX., not knowing what to make of the hap. legom. 
 [1 literally , “once said,” occurs nowhere else], siphrathckha { = Thy 
 book ? Thy register ? reckoning ?), render it, “ even according to 
 
PSALM 56 (5;). 
 
 20 7 
 
 Thy promise ,” referring it to a gracious promise to bear in 
 mind the woes of the persecuted fugitive. While LXX. con¬ 
 nect this clause with v. 9, Vulgate joins it to the next verse. 
 Targum, “Is not the sum of my misery in Thy reckoning?” 
 St. Jerome, “ My more secret [things] hast Thou numbered, set 
 (put) my tear (lacrymam) in Thy sight ” (in conspectu tuo, a/, in 
 utre tuo, “ in Thy skin-bottle ”); “ but not in Thy narrative ” 
 (= sed non in narratione tua). v. 10. The construction is some¬ 
 what awkward. St. Jerome, “This I know that (because) Thou 
 art my God.” v. n. “Word,” God’s promise, v. 12. “What 
 can man,” &c., neither LXX. nor St. Jerome render this 
 interrogatively, which, however, is required by the present text, 
 v. 13. “Upon me. . . . Thy vows,” i.e., the vows I have made to 
 Thee are incumbent upon me. Syriac reverses this, “ Upon 
 Thee are my vows;” LXX., “The vows of Thy praise, which I 
 will pay, are upon me; ” so many old Latin Psalters (laudationis 
 tuae, tibi, “ of Thy praise,” “ of praise to Thee; ” St. Augustine, 
 laudis tibi, of praise to Thee). “ Which I will pay,” &c., is not, 
 nor is it to be rendered interrogatively, v. 14. “ [Hast Thou] not 
 [delivered] my feet from an overthrow [a thrusting down?],” 
 equivalent to “Surely Thou hast delivered.” “Walk before 
 God,” LXX., both here, and in Ps. cxiv. (116) 9, have in view 
 the tenor of a godly life the Hebrew verb implies, and render 
 accordingly. “In the light of the living,” or, may be, “of life;” 
 cf. St. John viii. 12, Ps. cxiv. (116) 9, “in the land of the living.” 
 
 PSALM 56 (5;). 
 
 1. To the Chief-Musician, 
 al tash’cheth; to David, a 
 mikh’tam : When he-fled 
 from the face of Shaul into 
 the cave. 
 
 2. Be-gracious to me, O 
 God, be-gracious to me ; For 
 in Thee my soul takes- 
 refuge; Yea, in the shadow 
 
 PSALM 56 (5;). 
 
 1. For the end, Destroy 
 not: by David, for inscrip- 
 tion-on-a-monument, when 
 he-fled before Saul into the 
 cave. 
 
 2. Have-mercy on me, O 
 God, have-mercy on me, For 
 in Thee has my soul 
 trusted ; And in the shadow 
 
208 
 
 PSALM 56 (5;). 
 
 of Thy wings will-I-take- 
 refuge: Until hostility 
 
 (wickednesses) have-passed- 
 away. 
 
 3. I-will-cry to ’Elohim 
 “El’yon: To God that-per- 
 fects [all things] for me. 
 
 4. He-shall-send from the 
 heavens, and save me, [He 
 whom] my panting-foe blas¬ 
 phemes—Selah : God shall- 
 send His grace and His 
 truth. 
 
 5. My soul (i.e., as for me), 
 amid lions am-I-prostrate; 
 Devouring-flames are the 
 sons of man ; their teeth are 
 spears and arrows *. And 
 their tongue a sharp sword. 
 
 6. Be-Thou-exalted above 
 the heavens, O God: [Be] 
 Thy glory above all the 
 earth. 
 
 7. A net have-they-pre- 
 pared for my steps; One- 
 has-bowed-down my soul; 
 They-have-dug a pit before 
 me ; They-are-fallen into 
 the midst-thereof. Selah. 
 
 8. Fixed-is my heart, O 
 God, fixed-is my heart: I- 
 will-sing, yea, will - sing- 
 psalms. 
 
 9. Wake-up, my glory; 
 awake, nebhel and kinnor: 
 I-will-awake the dawn. 
 
 of Thy wings will-I-hope: 
 Until the iniquity have- 
 passed-away. 
 
 3. I-will-cry to God Most- 
 High : To God who has- 
 benefited me. 
 
 4. He-sends from heaven 
 and delivers me, He-gives 
 to shame them-that-trampled 
 upon me: God has-sent- 
 forth His mercy and His 
 faithfulness, 
 
 5. [And has-delivered] my 
 soul from the midst of lions’ 
 whelps : I - lay - down - to- 
 sleep, [though] troubled. 
 The sons of men—their 
 teeth are arms and darts, 
 and their tongue a sharp 
 sword. 
 
 6. Be-Thou-exalted above 
 the heavens, O God, And 
 Thy glory above all the 
 earth. 
 
 7. They-have-prepared a 
 snare for my feet ; and 
 have-bowed-down my soul; 
 They-have-dug a pit before 
 me: And are-fallen into it 
 [themselves]. 
 
 8. My heart, O God, is 
 ready, my heart is ready: I- 
 will-sing, yea, I-will-sing-a- 
 psalm. 
 
 9. Wake-up, my glory; 
 awake, psaltery and harp: 
 I-will-awake early. 
 
PSALM 56 (5;). 
 
 209 
 
 10. I-will-give-thanks to 
 Thee, ’Adonay, among the 
 peoples : I-will-sing-psalms 
 to Thee among the nations. 
 
 11. For great is Thy 
 loving-goodness unto the 
 heavens: And Thy truth 
 unto the skies. 
 
 12. Be - Thou - exalted 
 above the heavens, O God: 
 [Be] Thy glory above all the 
 earth. 
 
 10. I-will-give-thanks to 
 Thee, O Lord, among the 
 peoples: And sing-a-psalm 
 to Thee among the Gentiles. 
 
 11. For great is Thy 
 mercy even to the heavens : 
 And Thy truth to the clouds. 
 
 12. Be - Thou - exalted 
 above the heavens, O God, 
 And Thy glory above all 
 the earth. 
 
 The diction and tone of this Psalm are unquestionably Davidic, 
 and remind one of those which are assigned to the period of 
 Saul’s persecution. With Thalhofer, we refer it to David’s taking 
 refuge in the cave of Odollam (1 Kings (Sam.) xxii. 1), rather 
 than to his sojourn in the wilderness of Engaddi (Ibid. xxiv. 4, ff.). 
 It is difficult to distribute the contents of the Psalm under con¬ 
 secutive headings, or marked divisions, but after the second 
 Selah (v. 7), confidence increases, and complaint and entreaty 
 give place to praise. Psalm cvii. (108) reproduces parts of this 
 Psalm and of Ps. lix. (60). The Hebrew text presents consider¬ 
 able difficulties, especially at vv. 4—8. The parallelism of the 
 several verses is far more apparent in the LXX. than in th q present 
 text. 
 
 v. 1. ’Al tasttcheth , “ Destroy not,” Targum. “Upon affliction, at 
 the time when David said, Destroy not,” &c., Rashi and Qimchi 
 take it for the burden of the poem. Aben Ezra deems it a mere 
 indication of the tune. It occurs in the title of the two following 
 Psalms, and that of Ps. lxxv. (76). St. Jerome, “To the conqueror; 
 that thou destroy not David lowly and simple, when he fled,” 
 &c. v. 3. “ Perfects,” i.e., completes, completely performs all 
 that is needed on my behalf. LXX. read, instead of gomer 
 (perfecting) of present text, gomel (requiting). St. Jerome, “To 
 God mine avenger” (ultorem meum). v. 4. Text, chereph shoaphl 
 (he has reproached my panting [foe]); for “panting,” cf. vv. 2, 3 
 of foregoing Psalm. Or , “ Should my panting [foe] have reviled 
 0 
 
210 
 
 PSALM 56 (5;), 
 
 me,” so Gesenius. Chereph denotes blasphemy (Isai. xxxvii. 23, 
 24), it never occurs with God as the subject. Thus much may 
 be urged in favour of the rendering adopted above, despite its 
 awkward ellipsis. The abrupt transition and unchastened style, 
 corresponding to mental agitation and anguish, account for the 
 difficulties met with in this, and in the next verse, which, to a 
 great extent, render the translation a matter of conjecture, v. 5. 
 LXX. here supply [“And He rescued”]. The present text, word 
 for word , “ My soul, in the midst of lions will I (do I) lie-down, 
 flaming-ones (i.e., breathing out fire and flames), the sons of man; 
 Their teeth,” &c. Aquila and Symmachus render, “My soul,” 
 
 ( = “ as for me,” “ I ”): “ flaming ones ” they join as an epithet to 
 “lions,” rendering it respectively, by “ fierce,” or “greedy,” and 
 by “bold” (a/, “flaming”). St. Jerome, “My soul has slept 
 (dormivityin the midst of raging ( ferocientium ) lions : The sons of 
 men their teeth,” &c. LXX. can hardly have read lohatim (flaming- 
 ones) in their text; as they render, “I lay down to sleep troubled ,” 
 while in Ps. ciii. (104) 4, irvp cf)\eyov, pyr phlegon (a flaming fire) 
 is their correct rendering. With Syriac and Theodotion, LXX. 
 connect “I slept troubled” with “among [lions’] whelps.” Syriac, 
 “ And He has rescued my soul from dogs: Because I slept 
 troubled.” “ The teeth of the sons of man [are] spears and 
 arrows,” &c. v. 7. Literally , “ One-has-bowed-down my soul,” 
 an instance of the frequent use of the impersonal active for the 
 passive, “my soul is bowed down.” “Dug a pit,” cf. Ps. vii. 16. 
 v. 8. “Fixed,” as in Ps. 1 . (51) 12, the firm and ready disposition 
 of the will. This, with vv. 9—12, recurs in Ps. cvii. (108) 1—5, 
 with but slight differences, v. 9. “ Psaltery and harp,” approxi¬ 
 mate rendering of the corresponding names in text. “ I will 
 awake the dawn,” so Rashi, cf. Ps. cxviii. (119) 147; a not 
 unusual poetic figure. St. Jerome, “ I will rise at morn ” (surgam 
 mane). A psychological gradation may be here indicated. 
 “ Soul ” (my soul, naphshi ), the emotional and passive part of 
 his nature. “ Heart,” his mind, which, enlightened by faith, is 
 established in confidence. “ Glory,” his spirit, his higher nature. 
 
PSALM 57 (58). 
 
 21 I 
 
 PSALM 57 (58). 
 
 1. For the Chief-Mu¬ 
 sician, ’al-tash’cheth ; to 
 David, a mikh’tam. 
 
 2. Is it true that justice 
 is silence (i.e., silent [?]). 
 Speak-ye: Do-ye-judge up¬ 
 rightly the sons of man ? 
 
 3. Nay, in heart ye-work 
 wickedness in the land : Ye- 
 weigh-out the violence of 
 your hands (i.e., your violent 
 deeds). 
 
 4. The wicked are-apos¬ 
 tate from the womb : They- 
 go-astray from the belly, 
 speaking falsehood. 
 
 5. Their venom is like the 
 venom of a serpent: As of 
 the deaf asp (or, adder) 
 [that] stops its ear; 
 
 6. Which will not hearken 
 to the voice of charmers: 
 [Nor] of the enchanter 
 versed in spells. 
 
 7. O God, break their 
 teeth in their mouth : The 
 jaw-teeth of young-lions 
 do - Thou - wrench - out, 
 YaHWeU. 
 
 8. Let-them-melt-away as 
 waters [which] are-taking- 
 themselves-off: [When] he- 
 shoots-out his arrows, [let 
 them be] as if they-were- 
 blunted. 
 
 PSALM 57 (58). 
 
 1. For the end, Destroy 
 not; by David, for inscrip- 
 tion-on-a-monument. 
 
 2. If ye indeed be judges : 
 Judge uprightly, ye sons of 
 men. 
 
 3. For in heart ye-work 
 iniquities: Your hands con¬ 
 trive wrongs in the land. 
 
 4. Sinners are-estranged 
 from the womb : They-go- 
 astray from the birth ; they- 
 speak lies. 
 
 5. Their venom is-like 
 [that] of a serpent; As of a 
 deaf asp that stops its ears ; 
 
 6. Which will not hearken 
 to the voice of charmers: 
 Or of enchanters enchant¬ 
 ing skilfully. 
 
 7. God shall-crush their 
 teeth in their mouth: The 
 Lord shall - break the 
 jaw-teeth of lions. 
 
 8. They - shall - come to 
 naught like running water: 
 He-bends His bow, until 
 they-be-undone. 
 
212 
 
 PSALM 57 (58). 
 
 9. [Let them be] as a slug 
 which dissolves as it-goes- 
 along: [As] the abortion of 
 a woman, [which] can never 
 see the sun (or, can in no 
 wise see, etc.). 
 
 1 o. Ere your pots can-feel 
 [the heat of] the bramble : 
 He-shall-whirl it away, alike, 
 the green [wood], and the 
 glowing [fuel]. 
 
 11. The just shall-rejoice, 
 when he-sees the vengeance : 
 He-shall-bathe his footsteps 
 in the blood of the wicked. 
 
 12. So that [every]-man 
 shall-say, There is indeed a 
 reward for the just-man : 
 There is truly a God that 
 judges in the earth. 
 
 9. As melted wax they- 
 shall-be-destroyed: The fire 
 is-fallen, and they never 
 see the sun. 
 
 10. Ere your thorns feel 
 the white-thorn, He shall 
 swallow them up as living, 
 as in wrath. 
 
 11. The just-man shall- 
 rejoice, when he - beholds 
 the vengeance : He-shall- 
 wash his hands in the blood 
 of the sinner, 
 
 12. So that each one 
 shall-say, There is indeed a 
 reward (lit., fruit) for the 
 just-man: Truly there is a 
 God that judges them in the 
 earth. 
 
 The title assigns this Psalm to David, but mentions no 
 particular occasion in his life. Among the several more or less 
 probable guesses as to the date of its composition, v. 2, illustrated 
 by 2 Kings (Sam.) xv. 2—6, may be reasonably taken as an answer 
 to Absalom’s disparagement of his father’s judicial methods, 
 whereby he paved the way for his rebellion. We may divide the 
 Psalm as follows: (1) The denunciation of the flagrant wrongs 
 perpetrated by the pretended zealots for justice (vv. 2, 3). 
 (2) A forcible picture of Absalom’s early wickedness and hardness 
 of heart (vv. 4—6). (3) Prayer for swift vengeance on the 
 
 factious (vv. 7—10). (4) Their punishment will show that 
 
 justice is not a mere name, but that there is One who judges 
 justly in the earth (vv. n, 12). 
 
 v. 2. The present pointed text bears rendering only thus : 
 “ Is there indeed that silence of justice ye speak of? Would 
 
PSALM 57 (58). 
 
 213 
 
 ye judge fairly (uprightly) the sons of men ? ” (cf. 2 Sam. xv. 
 3, 4.) ’ Elem , the second word in text, is thus rendered “silence,” 
 
 silencing—“Is justice indeed dumb} ” Qimchi renders it 
 “ congregation,” viz., Saul’s counsellors who approved of his 
 murderous intent. But, in the unpointed text, it may well stand 
 for 'Him ( = gods, judges), and then, with Mendelssohn, we may 
 render, “ Do ye indeed speak justice, ye gods ? Do ye judge 
 uprightly the sons of men ? ” LXX., instead of ’ elem , read ’ uldm 
 (indeed). The Syriac evidently takes it as an ironical expostula¬ 
 tion, “Thus in truth do ye speak justice, do ye judge equitably, 
 ye sons of men.” Targum, “Whether in truth, because the just 
 are silent in the time of strife do you appear to yourselves to 
 speak justice? In uprightness judge ye the sons of men. 
 Behold ye all of you speak unrighteousness in the land,” &c. 
 St. Jerome’s rendering is, word for word, that of Vulgate, v. 3. 
 “ In the land,” openly, publicly. “Violence . . . hands ” = violent 
 actions. Secretly scheming injustice, they openly override the 
 claims of justice by sheer violence. Syriac, “And your hands 
 are engaged {implicated) in crime.” A reply to the preceding 
 question, v. 4. If this refer to Absalom and his set, the poet 
 may be understood to say that he had forewarnings of Absalom’s 
 perverseness from his earliest years. “ Apostate ” = turned away 
 from godliness and morality, v. 5. “Their venom,” lit., “venom 
 to them,” i.e., “ venom have they; ” chamath in text means 
 “hot-anger,” hence LXX. and St. Jerome eschew the figure of 
 speech, and render “rage” {furor ). v. 6. “Charmers,” lit., 
 “ whisperers,” “ mutterers ” of magic formulas. “ Deaf,” not 
 naturally, but untameable, savagely intractable, v. 7. A trans¬ 
 ition from reptiles to the hunting of beasts of prey. v. 8. Syriac, 
 “ Be they contemned as waters spilt, and he shall shoot forth his 
 arrows, until they be destroyed.” Rashi agrees with Syriac in 
 rendering “melt away,” in the sense of “contemned,” “despised,” 
 “ brought to naught; ” he further agrees with LXX. and Syriac in 
 taking God as the subjects of “shoots his arrows;” in text, “he 
 treads his arrows,” pregnant construction, the bow is strung by 
 putting the foot on, or against it (cf. “ fire a shot ”). Rashi, 
 “ Until they be cut off.” Gesenius, “[When] he sends his arrows 
 [they shall be] as if cut off at the point, blunted, headless.’ 
 
214 
 
 PSALM 57 (58). 
 
 v. 9. ShaVlill (rendered “slug,” St. Jerome “worm;” “wax” by 
 LXX., Syriac, and Ewald) is a air. Aey o/a, occurs nowhere else. 
 “Dissolves,” in text a noun = “ melting,” “liquefaction;” in-a- 
 state-of-melting it goes along. “ [Let them melt away] as a slug 
 that melts as it goes,” i.e., it emits slime, moistening its path, 
 so that (according to the vulgar belief) the longer it goes, the 
 more it dissolves, until at last it wastes away. Targum, “As a 
 crawling snail which slavers its path.” “Abortion,” “untimely 
 birth.” LXX. and Syriac have read n-ph-lsh-th of the original 
 vowelless text, naphal ’eshshah , (“there fell [upon them] lire”); 
 present text, nephePeshdh ( = untimely-birth of a woman). Targum, 
 “ As an abortion and a blind mole which sees not the sun.” v. 10. 
 A very obscure verse, an apostrophe to the factious, warning them 
 that God will confound their plots, even as a sudden blast sweeps 
 away the green (“ living”) and glowing (old twigs easily catching 
 fire) thorn-fuel under the traveller’s camp-kettle. Vulgate gives 
 the rendering of LXX. (but “He shall swallow you up,” Vulgate 
 “ them ”), which, in the main, is adopted by Symmachus. 
 Slrothey-khem (Plur. of str = a thorn, a pot, Strath, feminine form 
 of Plural) repeatedly means “ pots ; ” strtm , Masc. form (with the 
 doubtful exception of Amos iv. 2), means “ thorns,” “ briers.” 
 Qimchi, “ Ere your pots can feel [the heat of the kindled] 
 buckthorn.” Rashi, “ Ere your thorns feel [themselves to have 
 grown into] a buckthorn, living (fresh, flourishing) as they will 
 then be, so shall fury as a whirlwind sweep it away.” Ab. Ezra 
 reports as current in the Jewish school, “ Ere [men] perceive 
 that your thorns are a buckthorn, as one living (i.e., as an angry 
 man is wont) so, in wrath, as a whirlwind, shall (God) sweep them 
 away.” He adopts as his own, “ Ere your thorns grow into 
 a buckthorn bush, in their greenness (= as living-ones) God shall 
 uproot them, as one in anger is wont to uproot, and cast away a 
 sapling.” LXX. have in view a husbandman promptly uprooting 
 an intrusive bramble, ere it puts forth thorns. St. Jerome, “Ere 
 your thorns grow into a blackthorn; as living-ones, as in wrath, 
 a storm shall sweep them away.” Syriac (v. 9), “ As wax that 
 melts and disappears before fire, they shall be destroyed; the fire 
 is fallen, and they beheld not the sun.” (v. 10), “ Let their thorns 
 become thorn-bushes, and let their anger thrust them away.” 
 
PSALM 58 (59). 
 
 215 
 
 v. 11. “ Bathe in blood,” *.<?., the foe shall flee before him bleeding, 
 v. 12. “Reward,” ///., “fruit,” “God judging,” text 5 Elohim 
 shoptttim (= judicantes, Participle Plural), which renders admis¬ 
 sible, “Truly there are gods (= judges) that judge in the earth.” 
 
 PSALM 58 (59). 
 
 1. To the Chief-Musician, 
 ’al tash’cheth, to David, a 
 mikh’tam ; When Shaul sent 
 [men]: And they-watched 
 the house to kill him. 
 
 2. Deliver me from mine 
 enemies, O my God: Set- 
 me-on-high out-of-the-reach 
 of - them-that-rise-up-against 
 me. 
 
 3. Deliver me from the 
 workers of iniquity: And 
 save me from bloodthirsty 
 men. 
 
 4. For, lo, they-lay-snares 
 for my life; The violent 
 gather - themselves-together 
 against me : Not for my 
 transgression, and not for 
 my sin, YaRWeR ! 
 
 5. Without fault [of mine] 
 they run and marshal- 
 themselves : Awake to meet 
 me, and see! 
 
 6. Yea, Thou, Y^HW^H, 
 God of hosts, the God of 
 Israel, Rouse-Thee to visit 
 all the nations: Show not 
 
 PSALM 58 (59). 
 
 1. For the end, Destroy 
 not; by David for inscrip- 
 tion-on-a-monument; when 
 Saul sent, and watched his 
 house, to kill him. (1 Kings 
 (Sam.) xix. 11.) 
 
 2. Deliver me from mine 
 enemies, O God : and from 
 them-that-rise-up against 
 me rescue me. 
 
 3. Deliver me from the 
 workers of iniquity: And 
 save me from bloodthirsty 
 men. 
 
 4. For, lo, they-hunt-after 
 my soul; Mighty-men have- 
 rushed-in upon me. 
 
 5. Not my wrong-doing, 
 or my sin [is the cause 
 thereof], O Lord: Without 
 iniquity I-ran and directed 
 [my course aright]: 
 
 6. Awake to meet me, and 
 behold. And THOU, O 
 Lord God of hosts, God of 
 Israel, prepare-Thee to visit 
 
PSALM 58 (59). 
 
 2 l6 
 
 mercy to any that commit 
 iniquity treacherously. Selah. 
 
 7. They-return at evening, 
 they-growl like the dog: 
 And go-round-about the 
 city. 
 
 8. Lo, they-foam at the 
 mouth; Swords are in their 
 lips: “For who hears?” 
 [say they]. 
 
 9. But Thou, YMTWoH, 
 dost-laugh at them: Thou- 
 mockest at all the Gentiles. 
 
 10. O my strength, for 
 Thee will-I-watch : For God 
 is my high-tower. 
 
 11. My God with His 
 loving-kindness shall-meet 
 me: God shall-let-me-see 
 [my desire] upon them-that- 
 lie-in-wait for me. 
 
 12. Slay them not, lest my 
 people forget; Make-them- 
 wanderers by Thy power, 
 and bring - them - down: 
 ’Adonay, our shield. 
 
 13. Let the utterance of 
 their lips [be accounted] sin 
 of their mouth; And let- 
 them - be - taken in their 
 pride ; And for the cursing 
 and lying they-utter. 
 
 all the Gentiles. Have no 
 pity on any that-work ini¬ 
 quity. 
 
 7. They-shall-return at 
 evening and hunger like 
 dogs, and go-round-about 
 the city. 
 
 8. Lo, they-utter [a lie] 
 with their mouth, but a 
 sword is in their lips: For 
 [say they], Who hears ? 
 
 9. But Thou, O Lord, 
 shalt-laugh at them: Thou- 
 shalt-set-at-nought all the 
 nations. 
 
 10. My strength will - I- 
 keep [looking] t > Thee: 
 For Thou, O God, art mine 
 upholder; 
 
 11. [As for] my God, His 
 mercy shall - come - to - meet 
 me ; 
 
 12. God shall-show me 
 [vengeance] upon mine ene¬ 
 mies. Slay them not, lest 
 my people forget: Scatter 
 them by Thy power, and 
 bring-them-down, O Lord, 
 my defender. 
 
 13. [For] the sin of their 
 mouth, and the utterance of 
 their lips; let them even 
 be taken in their pride; 
 And for [their] cursing and 
 lying they - shall - be - de¬ 
 nounced, 
 
PSALM 58 (59). 
 
 14. Exterminate, in 
 wrath ! exterminate, that 
 they-be-no-more : And that 
 men-may-know that God is- 
 ruling in Ya“aqobh, Unto 
 the ends of the earth. 
 Selah. 
 
 15. Aye, they-return at 
 evening - , they-growl like the 
 dog: And go-round-about 
 the city. 
 
 16. As for them, they- 
 wander-about for food: If 
 they be not satisfied, then 
 they-murmur. 
 
 17. But as for me, I-will- 
 sing of Thy strength ; And 
 will-exult every morning 
 over Thy loving-goodness: 
 For Thou-art my high- 
 tower, and my refuge in the 
 day of my trouble. 
 
 18. My strength, to Thee 
 will-I-sing-praise: For God 
 is my high-tower, my 
 gracious God. 
 
 14. In the utter destruc¬ 
 tion ; [they shall perish] in 
 the wrath of utter destruc¬ 
 tion, and shall-be no more: 
 So shall men know that God 
 rules over Jacob, and the 
 ends of the earth. 
 
 15. They-shall-return at 
 evening, and hunger like 
 dogs, and go-round-about 
 the city. 
 
 16. As for them, they- 
 roam-to-and-fro for food: 
 If they be not filled, then 
 they-murmur. 
 
 17. But as for me, 1 -will¬ 
 sing of Thy strength; And 
 will - exult every morning 
 over Thy mercy: For Thou 
 art my supporter and my 
 refuge in the day of my 
 distress. 
 
 18. My helper, to Thee 
 will - I - sing - praise : For 
 Thou, O God, art my sup¬ 
 porter, my God, my mercy. 
 
 In tone and diction, this Psalm has much in common with 
 the four preceding Psalms. There is no reason for questioning 
 that it was composed at the time of David’s persecution by Saul, 
 and it seems certain that it was occasioned by some attempts on 
 the life of the poet. If the accuracy of the title (which, by the 
 way, is disputed) be admitted, the history is given in 1 Kings 
 (Sam.) xix. 11—18. The Psalm opens with a prayer for deliver¬ 
 ance from murderous foes (vv. 2—8); (2) vv. 9—14, confidence 
 that his prayer will be heard; (3) he again describes the 
 
 machinations of his foes (vv. 15, 16); (4) a renewed expression 
 of trust in God’s protection (vv. 17, 18). 
 
2l8 
 
 PSALM 58 (59). 
 
 v. 1. LXX and Vulgate render “watched” in singular, 
 
 implying that what Saul did by others was his own act and deed, 
 v. 4. “Lay-snares,” or “weave plots,” or “lie in ambush.” 
 LXX., “ they have hunted.” v. 5. “ Run,” “ marshal,” 
 
 military terms, the latter denoting the array of troops for 
 
 executing a plan determined upon. LXX., “ I ran and directed,” 
 possibly the final n dropped from katevthyna ( = I directed), 
 katevthyna[n\ ( = they directed). St. Jerome, “I have not acted 
 wickedly, but they run and prepare themselves.” v. 6. “ Gentiles,” 
 in text goyim ; an appeal to God as universal judge. On 
 
 the strength of this term, certain commentators refer the Psalm 
 to the struggle of the Jews with the Seleucidae. The view that 
 David applies this word to those of his race who were no better 
 than gdyim (= heathens) is unsupported by the usus loquendi . 
 “Selah” here marks the close of the prayer, v. 7. “ They return of 
 an evening ” (every evening), “ like the dogs,” the scavengers of 
 Eastern cities, v. 8. “Foam,” the verb properly means “to 
 gush out,” like water; it occurs in Ps. xviii. (19) 3. “Day to 
 day pours forth? &c. St. Jerome, “ Loquuntur in ore suo ” 
 (they speak [utter] with their mouth, swords are in their lips), 
 “quasi nemo audiat ” (= as if no one could hear); the expression 
 of their fancied impunity, v. 9. But not so, they will soon learn 
 their mistake, v. 10. “His strength” is unintelligible, and at 
 variance with the ancient versions. St. Jerome and Vulgate 
 render it “ fortitudinem meant? in Accusative; to kratos mou (my 
 strength) of LXX. might well be taken as Vocative, so Thalhofer, 
 and may thus be rendered as the text. v. n. The text ( Kthibh , 
 written ), “The God of His gracious-goodness shall meet me;” 
 the marginal correction (Q’ri, read ), “The God of my loving¬ 
 kindness (gracious goodness),” &c. “ God shall let me see,” &c. 
 
 (Or) —“God shall cause me to look [calmly] on mine enemies.” 
 v. 12. “Lest my people forget.” LXX., “ Lest they forget Thy 
 law? in some MSS., “ Thy people .” Thalhofer renders “ my 
 people ” as the object, the complement, not the subject of 
 “forget.” “Cause them to wander to and fro.” Targum, “Drive 
 them from their homes.” v. 13. In text and in Vulgate, “On 
 account of” has to be supplied, as is done in Targum, and by 
 Aben Ezra. Targum, “For the sin of their mouth, and the 
 
PSALM 59 (6o). 
 
 219 
 
 utterance of their lips, let them be taken in their pride ” (dropping 
 “ and ” before “ let . . . taken ” as redundant). “ Sin of mouth ” = 
 “sin of the tongue.” Text as it stands—“The sin of their mouth 
 [is] the utterance of their lips,” i.e., “every word they speak is a 
 sin.” “ Be denounced,” so LXX., or, with Thalhofer, “ Let them 
 be spoken of ” (they shall be spoken of) as examples of Divine 
 vengeance, when the end, the consummation thereof, which 
 advances by slow degrees, shall be made manifest in “the wrath 
 of consummation’' ( = consummate, unmitigated wrath), v. 14. 
 As his indignation grows in intensity, from “Slay not” (v. 12), he 
 passes unwittingly to “Exterminate [them].” “Unto the ends of 
 the earth,” according to the accent, should be connected with 
 “ may know,” not taken as asserting God’s universal dominion. 
 Cf. 1 Kings (Sam.) xvii. 46. v. 18. A refrain differing but 
 slightly from v. 10. LXX. read ’ Eldhay ( = my God), in present text 
 ’Eldhey ( God of “my loving-kindness”), i.e., “my gracious God.” 
 St. Jerome—“ Deus misericordia mea” (God my mercy), i.e., 
 “ Who has mercy on me,” even as “ my salvation ” means “ my 
 Saviour.” 
 
 PSALM 59 (60). 
 
 1. For the Chief-Musician 
 upon Shushan "Eduth ; a 
 mikh’tam to David, to teach. 
 
 2. When he-waged-war 
 with ’Aram naharayim, and 
 with ’Aram of Tsobhah, and 
 Yoabh returned and smote 
 of ’Edhom in the Valley of 
 Salt twelve thousand [men]. 
 
 3. O God, Thou-hast-cast 
 us-off, Thou-hast-broken us- 
 
 PSALM 59 (60). 
 
 1. For the end, for them 
 that shall-be-changed; for 
 inscription-on - a - monument 
 by David himself, for in¬ 
 struction. 
 
 2. When he-had-burned 
 Mesopotamia of Syria and 
 Sobal, and Joab had-re- 
 turned, and smitten Idumaea 
 in the valley of salt—twelve 
 thousand. (2 Kings (Sana) 
 viii. 3, foil.) 
 
 3. O God, Thou-hast-cast- 
 us-off, Thou-hast-broken- 
 
220 
 
 psalm 59 (60). 
 
 up: Thou-hast-been-angry; 
 grant us restoration. 
 
 4. Thou hast made the 
 land to quake, Thou-hast- 
 rent it: Heal the breaches 
 thereof, for it-quakes (it is 
 shaken). 
 
 5. Thou hast made Thy 
 people experience hardship : 
 Thou - hast - made-us-drink 
 the wine of reeling. 
 
 6. Thou - hast - given a 
 banner to them-that-fear 
 Thee, For fleeing [to it] 
 from before the bow. Selah. 
 
 7. That Thy beloved may¬ 
 be-delivered : Save [with] 
 Thy right-hand, and answer 
 me. 
 
 8. God has spoken in 
 [by (?)] His holiness ; I-will- 
 exult, I will-divide Shekh- 
 em : And the valley of 
 Sukkoth will-I-measure-out. 
 
 9. To me [i.e., Mine is] 
 GiFadh, and mine Menash- 
 sheh; ’Eph’rayim too is the 
 defence of my head : Ye- 
 hudhah is my lawgiver; 
 
 10. Moabh is the pot of 
 my washing; Upon Edom 
 will-I-cast my shoe: Pe- 
 lesheth, shout-aloud because 
 of me. 
 
 us-down: Thou-hast-been 
 
 angry; yet hast-Thou-pitied 
 us. 
 
 4. Thou hast made the 
 land to quake, and hast- 
 troubled it : Heal the 
 breaches thereof, for it-has- 
 been shaken. 
 
 5. Thou-hast-shown Thy 
 people hardships : Thou- 
 hast-made-us-drink the wine 
 of sorrow ( or , of stupor, 
 amazement). 
 
 6. Thou - hast - given to- 
 them - that - fear Thee a 
 banner, That they-might- 
 flee from before the bow: 
 That Thy beloved may-be- 
 delivered: 
 
 7. Save with Thy right- 
 hand, and hear me. 
 
 8. God has spoken in His 
 holiness (sanctuary [?]); I- 
 will - rejoice, and divide 
 Sichem: And measure-out 
 the valley of tents. 
 
 9. Mine is Galaad, and 
 mine is Manasses; Ephraim 
 also is the strength of my 
 head: Juda is my king: 
 
 10. Moab is the caldron 
 of my hope ; Over Idumaea 
 will-I-stretch-out my shoe: 
 The foreigners are subjected 
 to me. 
 
PSALM 59 (60). 
 
 221 
 
 11. Who will-escort me 
 into the fortified city ? Who 
 has-led me to Edom? 
 
 12. Was it not THOU, O 
 God, [who] hadst-cast us 
 off? And wouldest not, O 
 God, go forth with our 
 hosts ? 
 
 13. Give us help from 
 trouble: For vain is the 
 salvation (help, deliverance) 
 of man. 
 
 14. Through God we- 
 shall-do valiantly : For "tis 
 He that shall-tread-down 
 our adversaries. 
 
 11. Who will-escort me 
 into the fortified city? Who 
 will - escort me as far as 
 Idumaea ? 
 
 12. Wilt not Thou, O 
 God, who-hast-cast us off ? 
 And wilt Thou not, O God, 
 go forth with our forces ? 
 
 13. Give us help from 
 trouble : For vain is the 
 help of man. 
 
 14. Through God we- 
 shall-do valiantly: For ’tis 
 He that shall - bring - to- 
 nought them-that-harass us. 
 
 “Al shushan “ edhuth , either, according to Aben Ezra, the 
 name of a familiar air [or, to be sung to the air of the song 
 known as] the “Lily of Testimony,” or, as Gesenius ( Hebr . Lex. s.v. 
 shushan ), “pipes of song,” as it were, a lyric poem. LXX. connect 
 shushan , in some way, with sha?iah (= he changed). The contents 
 of the Psalm agree with the date of its composition, as assigned 
 in the Title. The annals of David’s reign record two successful 
 wars against the Syrians (2 Kings (Sam.) viii. 3, ff; x. 7, ff.; cf. 
 1 Chron. xviii.); the former is most probably that referred to here. 
 At its close, Joab and Ab’shay ( = Abisai) led David’s forces 
 against the Edomites, who, probably, had availed themselves of 
 the absence of the army, to invade, or to threaten Judah. They 
 were routed in the Valley of Salt (to the south of the Dead Sea). 
 The Title assigns the victory to Joab; in 2 Sam. viii. 13, David 
 is the victor; but in 1 Chron. xviii. 12, the victory is ascribed to 
 Abishai (Abisai), Joab’s brother. This discrepancy involves no 
 contradiction, as the success of David’s arms may well be credited 
 to him, and, though Joab was commander-in-chief of the detach¬ 
 ment sent to ward off the Edomites, it may well be that his 
 brother led the troops that routed the invaders, so that the victory 
 
222 
 
 psalm 59 (6o). 
 
 might well be credited to each. Aram (lit., “highland”), Syria 
 “of the two rivers,” i.e., Mesopotamia, whose kings seem to have 
 been vassals of the King of Soba (between the Orontes and 
 Euphrates, N.E. of Damascus), so that a war with him would 
 involve hostilities with Syria. In 2 Sam. viii. 13, 18,000 (not 
 12,000) is the number of the slain; a discrepancy not unfrequent 
 in these matters. The Title may have been based on a book of 
 Annals, nor is it unlikely that some scribe blundered in copying 
 the figures. 
 
 v. 3. “ Broken,” as the ranks of a defeated army are broken, 
 cf. 2 Kings (Sam.) v. 20; Judges xxi. 15. “ Grant restoration,” 
 
 “ restore [us] again,” restore to us Thy favour. “ Pitied ” of 
 LXX. is perhaps suggested by the recent Syrian victories, v. 4. 
 The danger threatening Israel is here figured by an earthquake 
 cleaving the ground into rifts and chasms, v. 5. “Experience,” 
 lit., “Thou hast shown,” “made Thy people to see.” “Wine of 
 reeling.” “ Wine,” “ reeling,” “ staggering,” is all that the present 
 text allows; “wine of reeling” is a construction not admitted by 
 the vowel-points of “ wine” If the accuracy of the Masoretic 
 text be asserted, the only sense to be made of the hemistich is— 
 “ Thou hast given us wine [of wrath] to drink, intoxication-wise,” 
 i.e., to intoxication, taking “ reeling ” ( = intoxication) in the sense 
 of a noun used adverbially. St. Jerome, “ Potasti nos vino consopi- 
 ente ” (Thou hast drenched us with stupefying wine). Katanyxeos 
 of LXX. apparently means “ of torpor,” “ of stupefaction,” wine 
 inducing torpor, cf. Rom. xi. 8, 7rve0/xa (pnevma or pneuma) 
 Karavviecos (a spirit of torpor). Aquila, omon karoseos (wine of 
 heaviness, drowsiness). “Wine of compunction,” “of sorrow,” 
 “ of remorse,” so-called, may be, with reference to its after-effects, 
 v. 6. “ That they may muster [around it] from before the bow,” so 
 rendered by LXX., Syriac, Symmachus, St. Jerome, and Vulgate. 
 But Targum, “ Because of His truth,” in text, mip-fney qdshet 
 (lit., “from the faces of f i.e., “from before”), “the bow.” The 
 main objection to the latter rendering (that of Targum, Anglican 
 Version, &c.), is that mip-fney never bears the meaning 
 “because,” “for the sake of,” which the Targum here affixes to 
 it. Thou hast given to them that fear Thee a banner to lift up 
 for themselves for the sake of [Thy] truth, i.e., “ to show forth 
 
PSALM 59 (6o). 
 
 223 
 
 Thy faithfulness to Thy promises.” “Selah,” if not a musical 
 direction, is here out of place, as v. 7 is closely connected with 
 v. 6, as an ejaculatory prayer to a thanksgiving. “ Thy beloved,” as 
 in Deut. xxxiii. 12; and the name given to Solomon, vv. 7—14 
 are, with slight variations, repeated in Ps. cvii. (108), from v. 7 to 
 the end. v. 8. “In His holiness.” St. Jerome, “in His sanctuary,” 
 alluding, perhaps, to an oracle received from the High Priest, by 
 means of ’Urim and Thummim; but cf. Ps. lxxxviii. (89) 36. 
 “ By My holiness,” so that it is to be understood rather of the 
 promise made by God through Nathan (2 Kings (Sam.) vii. 
 12 —16). vv. 8—10 are taken by some interpreters as an utterance 
 of God, who as King and Leader of Israel identifies Himself 
 with them. “Portion out,” or “divide” [into lots], refers to the 
 division of Chanaan by Joshua, so too “measure,” “mete out.” 
 “ Sichem,” a city in Mount Ephraim, between Mounts Ebal and 
 Gerizim, where now stands Nablous; probably mentioned here 
 as the central town of the region west of Jordan. “Valley of 
 tents” (“huts,” “booths” = “Succoth”), Jacob’s first halting- 
 place on his return from Mesopotamia (Gen. xxxiii. 17, 18); in 
 the tribe of Gad (Josh. xiii. 27), apparently near Peniel; any 
 closer identification is conjectural. “ Galaad ” ( = Gilead), the 
 name of a mountain district south of the River Jabbok, with a 
 city of same name, in the tribe of Manasses (Num. xxvi. 29). It 
 is applied to the mountain tracts between Arnon and Bashan, 
 inhabited by the tribes of Gad, Reuben, and by the half-tribe of 
 Manasses. “Galaad” and “Manasses” may be taken to denote 
 the trans-Jordanic region, “Ephraim” and “Juda,” the leading 
 tribes to the west of Jordan (cis-Jordanic). These two last tribes 
 were, politically, the most important, Ephraim in the north, Juda 
 in the south; by these four names the whole land and nation are, 
 so to speak, summed up. v. 9. “ Strength ” [of head], i.e., helmet, 
 with an allusion, perhaps, to Deut. xxxiii. 17. “Lawgiver,” so 
 St. Jerome; “leader,” “sceptre,” or staff ( baton ) of command. 
 St. Jerome is justified by Deut. xxxiii. 21. “Sceptre,” “staff,” 
 suggests a reference to Gen. xlix. 10 ; Num. xxi. LXX. render the 
 word in the concrete sense, “ King ” (BacriA.evs, vasilevs - king), 
 v. 10. The neighbouring nations, who had so frequently harassed 
 the chosen race, are to be reduced to the most abject subser- 
 
224 
 
 PSALM 60 (6l). 
 
 vience. In Moab he will wash the filth from his hands and feet. 
 “ The pan of my trampling down,” as a Greek translator renders 
 it. “ Pot of my hope,” Symmachus ( lebees tees amerimmas mou , the 
 caldron of my freedom from care) comes pretty close to it. The 
 commentators on Vulgate may explain it (if they can). It seems 
 that LXX. mistook racKsi (my washing) of text, for the Chaldee 
 d chats (he hoped). “ Upon Edom,” his dirty shoe will be thrown. 
 “ Moab,” “ Edom,” seats of hostile power, so far forth as the 
 direct meaning is concerned, will be the place, as it were, the 
 out-of-the-way parts of the house, where all that decency would 
 hide is stowed out of sight. “ Casting a shoe upon,” implies not 
 taking possession of land. In Ruth iv. 7, taking off the shoe 
 signifies the cession, the transference of a right, as is plain from 
 the explanation there given. “P’lesheth.” St. Jerome, “Palaestina” 
 ( = Palestine); LXX., allophyloi (“those of another tribe ,” in 
 Vulgate “ alienigeni,” foreign-born, foreigners). Philistia, the 
 country of the Philistines along the sea-coast. Shout aloud 
 (“jubila super me,” shout-for joy over me, of St. Jerome), a 
 scornful taunt justified by David’s crushing victories over the 
 Philistines. “ Triumph over me [now], if you can.” “ Moab,” 
 “ Edom,” “ Philistia,” mark the course of conquest from east, 
 along the south, to the west, or sea-coast. In the parallel 
 passage (Ps. cvii. (108) 10), “Over Philistia will-I-shout-aloud.” 
 v. 11. “Fortified city,” may mean any of the Syrian strongholds, 
 such as Rabbah (cf. 2 Kings (Sam.) xii.), or, if Edom be the 
 poet’s aim, then Petra, Bosra. v. 12. David answers the question, 
 v. 13. “Help from trouble,” or, “from the adversary.” v. 14. 
 By this help we shall achieve strength, “do valiantly.” 
 
 PSALM 60 (61). 
 
 1. For the Chief-Musician 
 upon Neghinath. To David. 
 
 2. Hear, O God, my plain¬ 
 tive-cry : Attend to my 
 prayer. 
 
 3. From the extremity of 
 
 PSALM 60 (61). 
 
 1. For the end, among 
 the Hymns of David. 
 
 2. O God, hearken to my 
 supplication : Attend to my 
 prayer. 
 
 3. From the ends of the 
 
PSALM 6o (6l). 
 
 225 
 
 the land to Thee will-I-cry, 
 when my heart languishes: 
 To a rock higher than I lead 
 me, 
 
 4. For Thou-hast-been a 
 refuge for me; A strong 
 tower from the enemy. 
 
 5. I-will-dwell in Thy tent 
 for ever: I-will-take-refuge 
 in the shelter of Thy wings. 
 Selah. 
 
 6. For Thou, O God, 
 hast-heard my vows : Thou- 
 hast-given the inheritance of 
 those-that-fear Thy Name. 
 
 7. Days to the days of the 
 king wilt-Thou-add: His 
 years [wilt Thou prolong] as 
 a generation and a genera¬ 
 tion. 
 
 8. He-shall-abide for ever 
 in the presence of God: 
 Appoint loving - goodness 
 and truth, [that] they-may- 
 preserve him. 
 
 9. So will-I-hymn Thy 
 Name for ever: At my ful¬ 
 filling my vows day by day 
 (i.e., When I shall daily fulfil 
 my vows, or , That I-may- 
 fulfil, &c.). 
 
 earth to Thee have-I-cried, 
 when my heart was-in¬ 
 anguish : Thou - didst - lift 
 me-up on a rock—Thou 
 didst-guide me; 
 
 4. For Thou-hast-been 
 my hope: A strong tower 
 from the enemy. 
 
 5. I-will-dwell in Thy 
 Tabernacle for ever: I-will- 
 take-shelter under the covert 
 of Thy wings. 
 
 6. For Thou, O God, 
 hast - heard my prayer: 
 Thou-hast-given an inherit¬ 
 ance to those-that-fear Thy 
 Name. 
 
 7. Days to the days of 
 the king wilt-Thou-add: 
 And [wilt prolong] his years 
 to the time of two genera¬ 
 tions. 
 
 8. He-shall-abide for ever 
 before God : Who may- 
 search into His mercy and 
 truth ? 
 
 9. So will-I-sing to Thy 
 Name for ever and ever: 
 That I may daily fulfil my 
 vows. 
 
 The Davidic authorship of this Psalm may be taken for 
 granted. It dates from one of the persecutions David had to 
 suffer, either from that of Saul, or from Absalom’s rebellion. 
 The Syriac version refers it to the time when he learned from 
 
 P 
 
226 
 
 PSALM 60 (6l). 
 
 Jonathan Saul’s resolve to slay him. But, as v. 5 more than 
 hints that the Ark was finally fixed on Mount Sion, and vv. 7, 8 
 plainly presuppose the promise communicated by Nathan 
 (2 Kings (Sam.) vii. 12); if too, as is most probable, “the King” 
 of v. 7 is David, the Psalm must have been written during his 
 flight from Absalom, and in trans-Jordanic land. The main 
 portions of the Psalm are divided off by the Selah at v. 5. The 
 first part contains supplications; the second passes on to out¬ 
 pourings of trust and gratitude. 
 
 v. 3. “ Extremity of land,” from the eastern bank of Jordan, or, 
 “ the end of the earth,” a hyperbole expressive of his sense of 
 distance from the Promised Land, and from God’s sanctuary. 
 The Preterites in vv. 3, 4 may be rendered, either as “ Preterites 
 of confidence ,” or must be referred to a previous answer to prayer. 
 “Upon a rock,” &c., i.e., “Thou wilt guide me to, [and set me] 
 upon a rock,” &c. v. 5. “For ever,” equivalent to “length of 
 days” (Ps. xxii. (23) 6), to “all the days of my life” (Ps. xxvi. 
 (27) 4). “Tent,” or “Tabernacle,” where, as God’s guest, I shall 
 be under His special protection. It may mean his confident 
 expectation of returning to the place appointed for public worship, 
 v. 6. “ Inheritance,” that which they may lawfully claim. If 
 uttered during his flight from Absalom, it expresses his hopes of 
 a speedy restoration. If, with Delitzch, we date this Psalm at 
 the time immediately preceding the battle in the forest of 
 Ephraim (2 Kings (Sam.) xviii. 6), these Preterites are easily 
 accounted for. v. 7. “King” David himself, whose life Thou 
 wilt prolong. “ His years,” ta etee of LXX., may be construed as 
 Nominative. “May his years be,” &c., or, “His years shall last,” 
 &c. “Two generations,” a double generation, just as Ps. xi. 
 (12) 3, leb va leb (heart and heart = a double heart). Usque in 
 diem of Vulgate (until the day, the time of, the lifetime of), 
 beds heemeras of LXX., may be due to a peculiar reading of K’mo 
 (= as) in text (. K'y-m-y , as the days). So far forth as the Davidic 
 dynasty abides for ever, according to the promise given by 
 Nathan, the Son of Mary is the fulfilment of the hope (the 
 prophecy) contained in this verse (cf. St. Luke i. 32, 33). So far 
 forth, also, is this Psalm Messianic (vide Targum). v. 8. “ Who 
 may search?” of LXX. and Vulgate. Answer: “No one,” as it 
 
PSALM 61 (62). 
 
 227 
 
 will be evident to all that God’s mercy and faithfulness to His 
 promises are the stay of David’s throne. They will never be 
 missed , so as to need seeking for. The Hebrew man (apocopate 
 for manneh , “appoint,” “order,” “prepare”) is here rendered by 
 LXX. in the Chaldee and Arabic sense of man (who ? = Hebrew 
 mi). St. Jerome drops it, rendering “Mercy and truth shall 
 preserve him.” LXX. and Vulgate quite as likely to be right as 
 
 the Masoretic rendering. v. 9. 
 ( = while I fulfil) my vows.” 
 
 PSALM 61 (62). 
 
 1. To the Chief-Musician 
 on Yedhuthun; a Psalm to 
 David. 
 
 2. Only to God (for God) 
 is my soul silent: From Him 
 is my salvation. 
 
 3. He only is my Rock, 
 and my salvation : My high- 
 tower ; I shall not be greatly 
 moved. 
 
 4. How long will-ye-rush 
 upon a man, will-you-break- 
 in [upon him] all of you, [So 
 that he is] like a bowing 
 wall, [or] tottering fence ? 
 
 5. They-counsel only to 
 thrust-[him] down from his 
 exaltation; They-delight-in 
 falsehood; They-bless with 
 their mouth: But inwardly 
 they-curse. Selah. 
 
 6. But only for God be- 
 thou-silent, my soul: For 
 from Him is mine expecta¬ 
 tion. 
 
 St. Jerome simply, “Fulfilling 
 
 PSALM 61 (62). 
 
 1. For the end, a Psalm 
 of David for Idithun. 
 
 2. Shall not my soul 
 submit to God ? For from 
 Him is my salvation. 
 
 3. For He is my God 
 and my Saviour: My pro¬ 
 tector ; I shall not be moved 
 any more. 
 
 4. How long will-you- 
 rush-upon a man? You- 
 would-slay [him] all of you, 
 as upon a bowed wall and a 
 broken-down fence. 
 
 5. In reality, they-consult 
 to thrust [me] down from 
 my dignity ; I-ran in thirst; 
 With their mouth they- 
 bless : but within their heart 
 they-curse. 
 
 6. Nevertheless do thou, 
 my soul, submit to God: 
 For of Him is my patient- 
 hope. 
 
228 
 
 PSALM 61 (62). 
 
 7. He only is my Rock, 
 and my salvation : My high- 
 tower ; I shall not be moved. 
 
 8. Upon God [do I rely 
 for] my salvation and mine 
 honour: The rock of my 
 strength, and my refuge is 
 God (or, in God). 
 
 9. Trust in Him at all 
 times, ye people; Pour-out 
 your heart before Him : God 
 is a refuge for us. Selah. 
 
 10. Only a breath are 
 men of low degree, and men 
 of high degree are a lie; In 
 the balances they-must-go- 
 up: They are, [when] alto¬ 
 gether, [lighter] than a 
 breath. 
 
 11. Trust not in oppres¬ 
 sion, And be not befooled 
 by unjust-gain; If riches 
 flow-in : Set not [your] heart 
 [thereon], 
 
 12. One-thing has God 
 spoken, These two have-I- 
 heard: That power [be¬ 
 longs] to God: 
 
 13. Also to Thee, ’Adonay, 
 [belongs] loving-kindness; 
 For THOU requitest to a 
 man according to his work 
 (i.e., actions). 
 
 7. For He is my God, and 
 my Saviour : My helper; I 
 shall not flee. 
 
 8. In God is my salvation 
 and my glory: [He is] the 
 God of my help, and my 
 hope is in God. 
 
 9. Hope in Him, all ye 
 congregation of the people ; 
 Pour-out your hearts before 
 Him : God is our helper [for 
 ever]. 
 
 10. But vain are the sons 
 of men, false are the sons of 
 men in the balances, so that 
 they - deceive : They are 
 altogether [formed] out of 
 vanity (or, all alike formed, 
 &c.). 
 
 11. Trust not in wrong¬ 
 doing, And covet not rob¬ 
 beries : If wealth flow-in, 
 set not your heart [thereon]. 
 
 12. Once has God spoken, 
 These two-things have-I- 
 heard: That power is of 
 God: 
 
 13. Thine also, O Lord, 
 is mercy: For THOU ren- 
 derest to every-one accord¬ 
 ing to his works. 
 
 The diction of this Psalm is thoroughly Davidic. Different 
 as is its subject from that of Ps. xxxviii. (39), the language is so 
 similar, that they must needs be assigned to the same author. 
 
PSALM 61 (62). 
 
 229 
 
 It is not clear to what part of the poet’s life this Psalm is to be 
 referred. The hypocritical foes, who plot to depose him “ from 
 his dignity,” may be either Saul’s courtiers or Absalom’s par¬ 
 tisans. The Psalm consists of three strophes of four verses, the 
 divisions being marked by the Seldhs. Strophes 1 and 2 express 
 the happiness and security of confidence in God, when enemies 
 are leagued against one. The last contrasts therewith the folly of 
 trusting in man. 
 
 v. 1. “ Yedhuthun ” (LXX., Vulgate, and St. Jerome, 
 
 Idithun ) is taken by Rashi for a musical instrument; by 
 Qimchi, for the person to whom the Psalm was given to be sung, 
 or set to music; by Aben Ezra, for an indication of the tune or 
 air. v. 2. Lit., “ Only to ’Elohim is my soul silent,” /.<?., in 
 silent resignation, resigns itself in silent trust. American 
 Revisers—“ In silence for God only my soul waits.” v. 3. 
 “Rock.” St. Jerome, “Shield. . . I shall not be moved any 
 more.” These predicates are of frequent occurrence in the 
 Davidic Psalms, v. 4. “ Man,” in text, } ish = Latin vir (a man, 
 a man at his best), hence Targum, “ against the godly man,” 
 “rush upon (against),” “set upon;” LXX., “assault a man;” 
 Syriac and Targum, “rage tumultuously.” “Will you break in?” 
 by LXX. and St. Jerome, “Ye slay,” “ye will slay,” the rendering 
 of Ben Nephthali and the Babylonian school. Ben Asher and 
 the Western Jews read it as Passive, “ye shall be slain, all of 
 you.” But “ wall,” “ fence,” compel us to revert to the primary 
 meaning of rdtsach (“ he broke,” “ he dashed in pieces”). St. 
 Jerome, “ How long will ye lie in wait for a man ? ye slay, all of 
 you ( interficitis omnes ) as a leaning wall ( mums inclinatus ) and 
 a tumble-down fence ( maceria corruens ).” v. 5. “Exaltation,” 
 
 “ dignity,” “ regal estate ” (cf. Ps. iv. 3, “ My glory to shame”). 
 “For they take pleasure in falsehood;” so, too, St. Jerome. 
 
 “ They ran (I ran) in thirst ” of LXX. ( edramon ) may mean either 
 “ /,” or “ they ran,” comes from their vocalizing yiLtsu of text 
 ( = they delight) as ydrutstsu ( = they ran); according to Eusebius, 
 their earlier copies had iv 1 J/euSec, en pseudei (= in falsehood), 
 instead of “in thirst ,” which, however, is questioned. The old 
 Itala has in sitim (unto thirst). St. Ambrose reads “ they ran ” 
 (cucurrerunt). vv. 6—8 repeat, with but slight variations, vv. 2 
 
230 
 
 PSALM 61 (62). 
 
 and 3. Cf. v. 6 with Ps. xxxvi. (37) 7. v. 9. “Ye people,” 
 most probably addressed to his retinue, not to the nation, v. 10. 
 “ Only a breath are the sons of [common] men ( h’ney ’ adam ), a lie 
 the sons of [great] men (dney ’ ish ) (cf. Ps. xlviii. (49) 3); in the 
 balances [they are] for going up : [Lighter are] they than a breath 
 altogether,” so the present text. St. Jerome, “ Nevertheless 
 ( verumtamen ), vanity are the sons of Adam, a lie the sons of man 
 ( viri ) in deceitful balances; they act fraudulently together 
 (fraudulenter agunt simul ).” LXX. render, “ But vain are the 
 sons of men ; false are the sons of men in the balances, so as to 
 deceive ; they are all alike (= altogether) [formed] out of vanity ; ” 
 rod aSiKT/crai (tou adikeesai); Vulgate, ut decipiant —“that they 
 may,—so that they deceive.” LXX. read la- u aldth ( = for going- 
 up) of text, as a form of “dival (= he did wickedly, did wrong), 
 and so rendered the verse thus : In the scales (when put into 
 the scales), man’s qualities are such as to wrong him who buys 
 them ; i.e., he is cheated, deceived by them, because they go up, 
 are too light, kick the beam ; the sum of their combined weights 
 is lighter than nothingness. “ De (LXX. Ik, eh) vanitate ” ( = from, 
 out of emptiness), may be too literal a rendering of the text, 
 “ They are altogether [removed] from (= min) vanity; ” or, 
 adopting the Hebraism, LXX. may have meant: They are less 
 than , more worthless than emptiness, less than nothing (in text 
 “ than a breath altogether”) ; or, they are outside the range of 
 vanity, and hence are themselves vain, empty, unavailing, v. n. 
 “Trust not in oppression” (or “fraud”). St.Jerome, “in calumny” 
 (i.e., tricks of chicanery), “ and in robbery, lest ye be disappointed.” 
 Gesenius, “set not a vain hope on robbery.” “Riches bear 
 fruit abundantly,” or still more literally, “ break forth with fruit.” 
 vv. 12, 13. This twofold truth is recorded Exodus xx. 5, 6; 
 cf. Ps. cxliv. (145) 6, 7. St. Jerome, “ one thing has God spoken.” 
 A God of omnipotence in punishing the wicked, gracious and 
 merciful in rewarding the good. 
 
PSALM 62 (63). 
 
 231 
 
 PSALM 62 (63). 
 
 1. A Psalm to David, 
 when he was in the desert of 
 Judah. (2 Kings (Sam.) 
 xxii. 5.) 
 
 2. O God, my God art 
 Thou ; earnestly-do-I-seek 
 Thee: My soul thirsts for 
 Thee, my flesh pines for 
 Thee : In an arid land, and 
 [is] fainting without water 
 (or, [it] languishes without 
 water). 
 
 3. Thus in the sanctuary 
 have-I-gazed upon Thee: 
 To see Thy power and Thy 
 glory. 
 
 4. For Thy loving-good¬ 
 ness is better than life ; My 
 lips shall-praise Thee. 
 
 5. Thus will-I-bless Thee 
 during my lifetime : In Thy 
 Name will -1 - lift - up my 
 hands. 
 
 6. As with marrow and 
 fat shall my soul be-satis- 
 fied: And with lips of jubi¬ 
 lant-song shall my mouth 
 utter-praise; 
 
 7. Whenever I-remember 
 Thee upon my bed : [And] 
 in the night-watches medi¬ 
 tate on Thee. 
 
 PSALM 62 (63). 
 
 1. A Psalm of David, 
 when he was in the desert 
 of Idumaea. (So Codex 
 Vatican, “ Idum'aea.”) 
 
 2. O God, my God, I- 
 wake early to Thee. My 
 soul thirsts for Thee, for 
 Thee my flesh how often! 
 
 3. In a desert, trackless 
 and waterless land ; thus in 
 the sanctuary have-I-ap¬ 
 peared before Thee! That- 
 I-might-behold Thy power 
 and Thy glory. 
 
 4. For Thy mercy is 
 better than life; My lips 
 shall-praise Thee. 
 
 5. Thus will-I-bless Thee 
 during my lifetime; And in 
 Thy Name will-I-lift-up my 
 hands. 
 
 6. Be my soul filled as 
 with marrow and fatness: 
 And with jubilant lips shall 
 my mouth utter-praise; 
 
 7. Forasmuch as I-re- 
 membered Thee on my 
 bed: [And] in the early- 
 hours meditated on Thee: 
 
232 
 
 PSALM 62 (63). 
 
 8. For Thou-hast-been a 
 help to me: Therefore in 
 the shadow of Thy wings 
 will-I-sing-for-joy. 
 
 9. My soul cleaves after 
 Thee: Thy right-hand up¬ 
 holds me. 
 
 10. But they [are doomed] 
 to destruction, who seek my 
 life: They-must-come to 
 the lower-parts of the earth. 
 
 11. They-shall-pour-him- 
 out upon the hands of the 
 sword (i.e., They shall each 
 of them be delivered to the 
 power of the sword): They- 
 shall-be a portion for jackals 
 (or, foxes). 
 
 12. But the king shall- 
 rejoice in God; all that 
 swear by Him shall-glory; 
 For the mouth of them-that- 
 speak falsehood shall-be- 
 stopped. 
 
 8. Because Thou-hast- 
 been my helper: Therefore 
 under the shelter of Thy 
 wings will-I-rejoice. 
 
 g. My soul cleaves to 
 Thee: Me Thy right-hand 
 has-upheld. 
 
 10. As for them, they 
 vainly seek my life : They- 
 shall-go into the lower-parts 
 of the earth: 
 
 11. They-shall-be-given- 
 over to the power of the 
 sword: They-shall-be por¬ 
 tions for foxes. 
 
 12. But the king shall- 
 rejoice in God; All who 
 swear by Him (him [ ?]) 
 shall-glory: For the mouth 
 of them-that-speak unjust- 
 things is stopped. 
 
 LXX. (Codex Vatican.) reads “Idumaea” in Title, probably a 
 scribe’s blunder. That the Psalm is Davidic may be taken for 
 granted. Whether, with Rashi, we refer it to the time of Saul’s 
 persecution, or to that of David’s flight from Absalom, there are 
 circumstances connected with the latter event, which are more 
 consistent with the title and contents of this Psalm (cf. 2 Kings 
 (Sam.) xv. 23, 28; xvi. 2, 14; xvii. 16). The Syriac version, 
 however, expressly ascribes it to the former occasion; but then, 
 how could David speak of himself (v. 12) as “king”? We may 
 divide the Psalm into two parts: (1) Yearning for communion 
 with God. (2) Steadfast hope that he will be avenged, and that 
 his rights will be vindicated. 
 
 v. 2. “To Thee do I rise eariy” so LXX. and St. Jerome 
 
PSALM 62 (63). 
 
 233 
 
 “Earnestly” expresses more fitly the poet’s eager longing. 
 Owing to the former rendering, and to the mention of “ night- 
 watches ” in v. 7, in the Apostolic Constitutions (so-called, 
 Bk. 2, 59; 8, 37), this Psalm is prescribed for the morning Office 
 in East and West. “ Flesh pines,” in text Kdmah. St. Jerome, 
 “ My flesh has desired Thee ( desideravit te) ; ” Symmachus, 
 himeiretai (longs for); Aquila, epetathee (strains after, is devoted 
 to). LXX., with Theodotion, render K-m-h of text, as if it were 
 Kam-mah (= how much, how often), and as it occurs nowhere 
 else in the Hebrew Scriptures, they are quite as likely to be right 
 as the other translators. “ My soul . . . my flesh,” the poet’s 
 yearnings, like every deep emotion, find outward expression in 
 the bodily frame. “Fainting,” “weary;” Lowe and Jennings 
 suggest, “and [it, viz., my flesh] languishes without water.” 
 “ ayeph (= languishing, weary) is a participial adjective, which 
 according to Gesenius ( Hebr . Grammar, § no), agrees with 
 “land” (’ erets ). “Languishing” may be taken figuratively, as the 
 result of privation of the dew of God’s blessing, and of religious 
 consolations. v. 3. “ Thus,” with such yearnings, “ have I 
 appeared” (so LXX. and St. Jerome). “Gazed,” “looked upon,” 
 “contemplated,” “rested-in-contemplation.” “To see,” “ that I 
 might behold,” “realize;” “that” is not = “ to,” “in order that,” 
 but is consecutive, i.e., shows the result'of this “contemplation.” 
 “ Thy power and Thy glory,” realized in the light of Faith, but 
 made manifest in the Shekhinah. v. 4. “Than life.” LXX., 
 St. Jerome, Vulgate, “than lives,” as in Hebrew and Syriac “life,” 
 is expressed in a Plural form ; cf. English, “ news,” &c. v. 5. 
 “ Lift up hands ” = I will pray to Thee. v. 6. “ As with,” in text 
 Kemo, plainly shows that this is figurative of the delight he looks 
 forward to, when the union with God he so longs for, will be 
 realized. The “fat” of the peace-offering was laid on the altar 
 to be burnt, and removed from the part eaten at the sacrificial 
 meal. Text, “As with fat and fatness,” &c. v. 7 is in close 
 connection with v. 6. v. 8. “ I will sing,” &c., or “ I may go on 
 singing for joy.” v. 9. “To Thee, Me,” &c., in text purposely 
 juxtaposed, to show that the affection is reciprocal; cf. Preliminary 
 Note ii. of the Contemplation “ad Amorem ” ( Spiritual Exercises). 
 v. 10. LXX., “In vain” comes from reading Pshdah ( = for 
 
PSALM 63 (64). 
 
 234 
 
 destruction) as I'sheva (= in vain). St. Jerome, “But they seek 
 to slay my soul, may they go into,” &c. Revised Version 
 (alternative rendering), “They shall be destroyed that seek my 
 soul.” “ Lower parts,” &c. Sheol, thought to be under the 
 earth, the under world, v. n. “They shall pour him (each one 
 of them),” &c. “ They,” here the verb is impersonal, so to speak, 
 
 as the French on, Von, German man. Each one of these would-be 
 murderers shall be given over in a helpless condition to the 
 stroke of the sword: cf. Jerem. xviii. 21 ; Ezech. xxxv. 5, for the 
 same expression. “ Portion for jackals,” which feed upon dead 
 bodies, i.e., their remains will be left unburied, v. 12. “King” 
 David, a serious objection, by the way, to Rashi’s view as to the 
 date of this Psalm. “ Swear by Him.” If, indeed, “ Him,” stands 
 for God, it means His worshippers; so understood by Rashi, 
 Aben Ezra, and Qimchi. Cf. v. 11. of the following Psalm, 
 “ Swear by Him,” cf. Deut. vi. 13. Thalhofer, however, because 
 Absalom’s partisans were not idolaters, understands it of David’s 
 loyal adherents. 
 
 PSALM 63 (64). 
 
 1. For the Chief-Mu¬ 
 sician ; a Psalm, to David. 
 
 2. Hear, O God, my voice 
 in my complaint: From the 
 fear of the enemy preserve 
 my life. 
 
 3. Hide me from the 
 secret - assembly of evil¬ 
 doers : From the tumul¬ 
 tuous-throng of the workers 
 of iniquity; 
 
 4. Who have-sharpened 
 their tongue, like a sword: 
 Have-aimed their arrow—a 
 bitter word, 
 
 5. To shoot in the secret- 
 
 PSALM 63 (64). 
 
 1. For the end—A Psalm 
 of David. 
 
 2. Hear, O God, my 
 prayer, when I-earnestly- 
 supplicate : From the fear of 
 the enemy deliver my soul. 
 
 3. Thou-hast-sheltered me 
 from the conspiracy of the 
 wicked: From the throng 
 of the workers of iniquity; 
 
 4. For they-have-sharp- 
 ened their tongues like a 
 sword : They - have - bent 
 their bow—a bitter matter, 
 
 5. That they-may-shoot 
 
PSALM 63 (64). 
 
 places at the blameless-one: 
 Suddenly do-they-shoot at 
 him, and fear not 
 
 6. They-are-obstinate in 
 doing wickedly [lit., They- 
 strengthen for themselves an 
 evil word]: They-commune 
 of laying snares privily: 
 They-say, Who will-see 
 them ? 
 
 7. They-devise wicked- 
 things [lit., They search out 
 iniquities] ; They-have-ac- 
 complished a device care¬ 
 fully-devised : And the in¬ 
 ward-part of each-man and 
 heart are deep. 
 
 8. But God shot at them 
 with an arrow: Suddenly 
 come their wounds. 
 
 9. And they against whom 
 was their tongue, shall- 
 cause - them - to - stumble: 
 And every-one that-gazes- 
 upon them shall-shake the 
 head. 
 
 10. And all men shall- 
 fear; And they-shall-declare 
 the work of God : And His 
 doing they-shall-well-con- 
 sider. 
 
 11. The just-man shall- 
 be-glad in Y^HW^H, and 
 shall-find-refuge in Him: 
 And all the upright in heart 
 shall-glory. 
 
 in lurking-places at the 
 blameless-one. 
 
 6. Suddenly will - they- 
 shoot at him, and will not 
 fear. They - have - set - on- 
 foot for themselves a wicked 
 proposal. They-have-taken- 
 counsel how to-lay-snares- 
 privily : They - have - said, 
 Who will-see them? 
 
 7. They - have - devised- 
 wicked-things [They-have- 
 searched - out iniquities] ; 
 They-have - wearied - them¬ 
 selves with a diligent search 
 (a scrutinizing search). Man 
 shall - approach, and the- 
 heart is deep; 
 
 8. And God shall-be- 
 exalted. Arrows of babes 
 are their wounds ; 
 
 9. And their tongues 
 were - weakened against 
 themselves. All that saw 
 them were troubled ; 
 
 10. And every man was- 
 alarmed ; And they-related 
 the works of God: And 
 pondered His deeds. 
 
 11. The just-man shall- 
 rejoice in the Lord, and 
 hope in Him: And all the 
 upright in heart shall-be- 
 praised (i.e., shall glory). 
 
236 
 
 PSALM 63 (64). 
 
 The ascription, “to David,” may pass unquestioned. The 
 prominence here given to “ slander ” favours Rashi’s assignment 
 of this Psalm to the time of David’s retirement from the Court of 
 Saul. It opens with a prayer for preservation from crafty and 
 foul-tongued conspirators (vv. 2—5). It then sets forth their 
 daring and knavery (vv. 6, 7). But destruction shall surely come 
 upon them by means of their plots (vv. 8—10), to the joy of the 
 just. 
 
 v. 3. “Hide me,” so St.Jerome. “Secret-assembly,” “throng,” 
 the plots, the open violence. v. 4. “Who have sharpened,” 
 so LXX.; St. Jerome, like Vulgate, “Quia” (because, for). “Aim 
 arrows,” ///., “tread” [their bows to string them and so to aim] 
 “their arrows.” “ Bitter word,” “word,” a slanderous imputation 
 is more likely to be the meaning of dabar, both here, and in v. 6; 
 St. Jerome, “a most bitter word ” ( verbum amarissimum), which 
 is better suited to the “complaint,” than pragma ( = “ thing ”) of 
 LXX. v. 6. “ Obstinate,” &c., so Gesenius. “ Who will see 
 them?” /.<?., the snares, but Syriac, “Who will see us ? ” v. 7. 
 Both text and versions are equally obscure. The difficulty 
 presented by LXX. (and Vulgate) is mainly due to a baldly 
 literal rendering. Save three words noted below, they have 
 translated according to the Lexicon meaning of the words, and 
 that, too, in the order of the text. Following their traditional 
 reading of the vowelless text, instead of qerebh ( q-r-bh ), “the inward- 
 part ” of the Masoretic text, they read qcirabh (= he approached); 
 for vay-yorem ( = and He shall-shoot at them), they read vay-yarum 
 (He [viz., God] shall be exalted); pltKom (suddenly) they read 
 pethahn (simple ones, infants). In ancient and in mediaeval 
 Psalters the reading ad cor (= to the deep heart)—the present 
 reading—alternates with et cor (and the heart, as in LXX.). The 
 Vulgate reading may mean, “a man (an enemy of mine [?]) 
 approaches a heart fostering deep plans ” (either his own heart, 
 or that of one he consults), i.e., he allies himself with him, and 
 accepts his devices. Mark the antithesis between “ deep ” and 
 “exalted” (vv. 8—10). The overthrow of his enemies will be 
 the direct outcome of their plots. “ Suddenly ” corresponds to 
 the same word in v. 5. Qimchi would repeat “Suddenly”— 
 “God shall shoot at them with an arrow suddenly: (suddenly) were 
 
PSALM 64 (65). 
 
 23 ; 
 
 ( = come) their wounds.” According to the accentuation, which 
 is erroneously adapted to that of v. 5 b , this verse reads, “ God 
 will shoot at them. With a sudden arrow came their wounds.” 
 v. 9. LXX. render vaguely. St. Jerome, “ Et corruent in 
 semetipsos linguis suis : fugient omnes, qui viderint eos ” (And 
 they shall fall together upon themselves by means of their 
 tongues: all that see them shall flee-away). Revised Version, 
 “ So shall they be made to stumble, their own tongue being 
 against them: All that see them shall wag the head ” (in 
 margin, as above), which requires the supposition of an ellipsis 
 of the relative pronoun. It implies that the victims of their 
 slander shall be the direct instrument of their undoing, v. 10. 
 “ His doing,” /.<?., the overthrow of these crafty revilers. Aquila. 
 v. 9. Bilee parachreema egmeetheesan hai pleegai avion (arrows 
 forthwith were their wounds); Symmachus, “ Their wounds shall 
 be a sudden dart ” ( Belos aiphnidion esoniai hai pleegai avion). 
 
 PSALM 64 (65). 
 
 1. For the Chief-Musician, 
 a Psalm, to David, a Song. 
 
 2. To Thee silence is 
 praise, O God, in Tsiyyon: 
 And to Thee shall the vow 
 be-paid. 
 
 3. Thou - that - hearest 
 prayer: To Thee all flesh 
 shall-come (lit, Hearer of 
 prayer). 
 
 4. Facts of iniquity (i.e., 
 iniquities) have-been-too- 
 strong for me: As for our 
 
 PSALM 64 (65). 
 
 1. For the end, a Psalm 
 of David, [a Song of Jere- 
 mias and of Ezechiel for 
 the people of the trans¬ 
 migration, When they began 
 to go forth.] 
 
 2. Praise becomes Thee, 
 O God, in Sion: And to 
 Thee shall the vow be paid 
 [in Jerusalem]. 
 
 3. Hear my prayer: To 
 Thee all flesh shall-come. 
 
 4. The words of trans¬ 
 gressors have-overpowered 
 us: But Thou wilt-pardon 
 
238 
 
 PSALM 64 (65). 
 
 transgressions, Thou canst- 
 pardon them. 
 
 5. The happinesses [of 
 him] Thou - choosest, and 
 bringest-near, That he-may- 
 dwell in Thy courts! We- 
 shall-be-satisfied with the 
 goodness of Thy house: 
 [With] the holiness of Thy 
 Temple (^r,Thy holy temple). 
 
 6. Terribly in righteous¬ 
 ness dost-Thou-answer us, 
 O God of our salvation: 
 [Thou] hope of all the ends 
 of the earth, And of the 
 remote-parts of the sea; 
 
 7. Setting-fast mountains 
 by His might: Being-girded 
 with power; 
 
 8. Stilling the roaring of 
 the seas, the roaring of their 
 waves: And the tumult of 
 the peoples: 
 
 9. They too that-inhabit 
 the uttermost - parts are- 
 afraid at Thy signs: Thou 
 makest the outgoings of the 
 morning and the evening to 
 rejoice ( or , to-sing-for-joy). 
 
 10. Thou-hast-visited the 
 earth, and saturated it, 
 Thou-didst-abundantly en¬ 
 rich it with a divine stream 
 full of waters: Thou-didst- 
 prepare their corn, when 
 Thou hadst thus prepared it 
 (viz., the soil): 
 
 our sins ( or, Do Thou 
 pardon, &c.). 
 
 5. Blessed is he whom 
 Thou-choosest and adopt- 
 est ; He - shall - dwell in 
 Thy courts; We-shall-be- 
 filled with the good-things 
 of Thy house : Holy is Thy 
 temple, 
 
 6. Wondrous through 
 righteousness. Hearken to 
 us, O God our Saviour: the 
 hope of all the ends of the 
 earth, and of them [that are] 
 on the sea afar-off. 
 
 7. Establishing (lit., pre¬ 
 paring) the mountains by 
 Thy power : Being-girded 
 with strength: 
 
 8. Who stirrest - up the 
 depth of the sea, the roaring 
 of its waves. The nations 
 shall-be troubled, 
 
 9. And they that inhabit 
 the uttermost - parts are 
 afraid of Thy signs: Thou 
 shalt make the outgoings of 
 the morning and evening to 
 rejoice. 
 
 10. Thou-hast-visited the 
 earth, and saturated it, 
 Thou-didst-abundantly en¬ 
 rich it. The river of God 
 is-full of waters, Thou didst- 
 prepare their food ; for such 
 is the preparation thereof. 
 
PSALM 64 (65). 
 
 239 
 
 11. Watering its furrows, 
 levelling its ridges: With 
 abundant - showers Thou- 
 softenest it; The produce 
 thereof Thou-blessest. 
 
 12. Thou - hast - crowned 
 the year of Thy goodness: 
 And Thy paths drop fatness. 
 
 13. The pastures of the 
 desert drop [therewith]: 
 And with joy do the hills 
 gird-themselves. 
 
 14. The pastures are- 
 clothed with flocks; The 
 valleys too are-covered-over 
 with standing-corn: They- 
 shout-for-joy, yea, they-sing. 
 
 11. Saturate its furrows, 
 multiply its fruits : [the 
 crop] springing-up shall-re- 
 joice in its drops. 
 
 12. Thou-wilt-bless the 
 crown of the year of Thy 
 goodness: And Thy plains 
 shall-teem with abundance. 
 
 13. The oases of the 
 waste shall-be-decked-with 
 verdure: And with re¬ 
 joicing shall the hills gird- 
 themselves. 
 
 14. The rams of the flock 
 are-clothed [with fleeces]: 
 The valleys abound in 
 corn : They-cry-aloud, yea, 
 they-shall-sing-praise. 
 
 The addition to the Title is copied from certain second-rate 
 Codices of LXX., and is rejected by Theodoret as a recent 
 interpolation. From Jerem. xxxix. xl., we gather that the prophet 
 never went to Babylon; nor, as far as is known, did Ezechiel 
 ever return to Judaea. The Psalm may be divided as follows: 
 
 (1) vv. 2—5. In the name of the nation the poet declares that the 
 praise most acceptable to God is silent, trustful resignation to His 
 guidance. For that He hears prayer, all mankind will have 
 recourse to Him. The nation, by its sins, is unworthy of being 
 heard; but God is easily propitiated; He pardons the crimes of 
 His chosen people and allows them the happiness of approach¬ 
 ing Him in the place He has chosen for His earthly abode. 
 
 (2) vv. 6—9. The signs of His almighty power pervade all Nature, 
 striking terror by the manifestations of punitive justice, gladdening 
 the heart, when He shows forth His loving care. (3) vv. 10—14 
 describe God’s goodness in rendering the earth fruitful, and the 
 teeming plenty which results therefrom. 
 
 v. 2. St. Jerome, “To Thee silence [ = silent resignation] is 
 
240 
 
 PSALM 64 (65). 
 
 praise,” &c. LXX., Vulgate, with Joseph Qimchi and Ewald, 
 
 “ Praise becomes Thee.” Targum, “ In Thy sight praise is 
 accounted as silence.” “ In Jerusalem,” wanting in text and in 
 Cod. Vatica?i. of LXX.; the parallelism seems to require it. 
 v. 3. “All flesh,” Hebraism for “all mankind,” cf. Gen. vi. 12; 
 Isai. lxvi. 24; St.John xvii. 2. v. 4. “Words of iniquity,” the 
 poet is overwhelmed by the number and grievousness of the 
 national sins. LXX. and Vulgate have in view, it seems, the 
 speeches of godless men. “But Thou,” emphatic. We cannot 
 get rid of our iniquities, Thou alone canst pardon them. v. 5. 
 “Temple” supplies no proof of the post-Davidic origin of this 
 poem, as the Mosaic Tabernacle is often so called. v. 6. 
 “Terribly,” or, “By terrible things;” St. Jerome, “Terrible in 
 justice, hear us, O God,” &c. LXX. render it as qualifying 
 “ temple ” in v. 5. If, with some commentators, we refer the Psalm 
 to the invasion of Sennacherib, the slaughter of his army was 
 indeed “ a te 7 'rible answer ” to the prayer of Ezechias. “ Remote 
 . . . of sea,” lit., “and of the sea of them [or, “of parts”] afar 
 off,” i.e., the furthermost continents and islands, v. 8. “Stilling,” 
 syntardsson of LXX. (= “ stirring up ”), may probably be a 
 scribe’s blunder for syntdsson (arranging, regulating). They 
 likewise read hamun , instead of Kmon (= tumult, multitude) of 
 the present pointed text, and connected it with v. 9, as in Vulgate, 
 v. 9. “ Signs,” manifestations of omnipotence, whether terrifying 
 or gladsome. “ Outgoings,” the rising and setting of the sun 
 (cf. Al Quran, xliii. 37). Arab dual, mashrikan ( = “the two 
 Orients”); the whole world from E. to W. Vespere of Vulgate 
 requires correction; the Gallican Psalter reads Vesperce (= of 
 evening, instead of “at evening”); Roman Psalter, Arnobius, 
 and Cassiodorus, Vesper i; Codex of Verona, vespere (at 
 eventide). As Thalhofer remarks, the Vulgate text needs here 
 a correction, vesperce for vespere. v. 10. “Divine stream” (lit., in 
 text, “a stream of ’Elohim”), i.e., a mighty stream, perhaps, 
 “ Jordan,” which overflows its banks all the time of the harvest 
 (Jos. iii. 15), about the time of the Passover (April), or the poet 
 looks back to the season of ploughing and sowing (Oct., Nov.), 
 the autumnal rains, which, falling from above, are a “ divine,” a 
 heaven-sent stream. Targum, “ From the fountain of God in the 
 
PSALM 64 (65). 
 
 24 r 
 
 heavens, which is full of rain.” “When Thou hadst thus pre¬ 
 pared it; ” St. Jerome, “ For thus didst Thou prepare it,” viz., by 
 preparing the earth for tillage, and providentially tending the 
 sown fields, in the way described in v. n. “Watering” ( raweh 
 in text), “levelling,” “depressing,” both by LXX. and St. Jerome 
 are rendered as Imperatives, which, as Thalhofer observes, suits 
 the context better than rendering them as Infinitives absolute, 
 equivalent to the Gerund in -do. “ Watering; ” LXX. and 
 
 St. Jerome, “inebriate.” “Levelling its ridges” (or, “clods”); 
 St. Jerome, “multiplica fruges ” (“multiply the produce”), “with 
 rains irrigate it, and bless its fruit” (ger??iini benedic). v. 12. 
 LXX. render somewhat freely, and transfer “ Thou blessest ” 
 from v. 11. “Thou hast crowned,” &c.; the fruits of the earth 
 are here viewed as a crown wherewith God decks each year. 
 Seasonable rains show that this is “a year of Thy goodness,” 
 Thou hast crowned it by giving an abundant harvest. “ Paths,” 
 “tracks,” lit., “tracks of His chariot-wheelsaccording to Rashi, 
 the skies; to Qimchi, the clouds (cf. Nahum i. 3), “ The clouds 
 are the dust of His feet.” “ Drop fatness,” fertilizing rains, a 
 metonymy of cause for result, v. 13. “ Pinguescent pascua 
 deserti ” (= the pastures of the wilderness shall grow fat), so 
 St. Jerome; LXX. (Cod. Vatican.) render “the mountains (ra oprj, 
 td oree) of the desert,” for an earlier rendering, ol opot (hoi horoi) 
 (fines, boundaries), as is proved by SS. Augustine, Hilary, and by 
 Arnobius, who read here fi?ies. Probably LXX., like Symmachus, 
 had ra wpcua (td horaia), the speciosa of Vulgate (= beauteous, 
 fruitful spots, “the oases”). “With joy,” with produce that 
 gladdens man’s heart, v. 14. “Pastures,” in text, karhn , plural of 
 Kar ( = “a lamb,” a meadow, or “pasture,” “a battering-ram,” “a 
 saddle”), rendered here by Syriac, “the rich district.” St. Jerome, 
 
 “ Vestientur agnis greges” (= “ the flocks shall-be-covered [decked] 
 with lambs”). Targum, “The rams cover the ewes.” LXX., “The 
 rams of the sheep (plural) are clothed [with wool (?)].” Tsoji in 
 text may be rendered “sheep” (collective plural), or “flocks.” 
 As a result of abundant feeding, the sheep become fat, are clothed 
 with fat, with heavy fleeces. “ Shout,” . . . “sing,” carry on the 
 personification of inanimate nature, or mean the joyous gratitude 
 of the nation cheered by the promise of abundant harvests. 
 
 Q 
 
242 
 
 PSALM 65 (66). 
 
 PSALM 65 (66). 
 
 1. For the Chief-Musician, 
 a Song, a Psalm: Shout-ye 
 to God, all [parts] of the 
 earth: 
 
 2. Sing the glory of His 
 Name: Render glory [to 
 Him] by His praise. 
 
 3. Say-ye to God, How 
 terrible [a thing] are Thy 
 works! Through the great¬ 
 ness of Thy might Thine 
 enemies shall-yield-feigned- 
 submission to Thee. 
 
 4. All the earth shall-adore 
 Thee, And shall-sing to 
 Thee: They-shall-sing to 
 Thy Name. Selah. 
 
 5. Come, and see the 
 works of God; Terrible [is 
 He in] His doing toward the 
 sons of man. 
 
 6. He-turned the sea into 
 dry-land ; Through the river 
 they-passed on foot; Then 
 did-we-rejoice in Him. 
 
 7. Ruling by His might 
 for ever; His eyes observe 
 the nations: Let not the 
 refractory exalt themselves. 
 Selah. 
 
 8. O bless our God, ye 
 peoples: And make the 
 voice of His praise to be 
 heard; 
 
 PSALM 65 (66). 
 
 1. For the end, a Song of 
 a Psalm [of resurrection]. 
 Shout unto God, all the 
 earth : 
 
 2. O sing praises to His 
 Name: Give glory to His 
 praise. 
 
 3. Say to God, How awful 
 are Thy works, O Lord! 
 Through the greatness of 
 Thy power Thine enemies 
 shall-lie (i.e., pay feigned 
 submission) to Thee. 
 
 4. May all the earth 
 worship Thee, And sing- 
 praise to Thee: Let-it-sing 
 to Thy Name. 
 
 5. Come, and see the 
 works of God: [He is] 
 terrible in [His] counsels 
 beyond the sons of men. 
 
 6 . Who turned the sea 
 into dry-land, They-passed 
 through the river on foot: 
 There did - we - rejoice in 
 Him; 
 
 7. Who by His might has- 
 dominion for ever ; His eyes 
 look upon the nations: Let 
 not them that provoke [Him] 
 be-exalted in themselves. 
 
 8. O bless our God, ye 
 Gentiles: And make the 
 voice of His praise to be 
 heard; 
 
PSALM 65 (66). 
 
 243 
 
 9. Who places our soul in 
 [the state of] life, Nor suffers 
 our feet to be moved. 
 
 10. For Thou, O God, 
 hast-tried us ; Thou-hast- 
 proved-us-with-fire, as silver 
 is-proved. 
 
 11. Thou - broughtest us 
 into a prison-hold: Thou- 
 laidest affliction on our 
 loins ; 
 
 12. Thou hast caused man 
 to ride upon our heads; 
 We - came into the fire 
 and the waters: And Thou- 
 broughtest us out into 
 abundance. 
 
 13. I-will-come into Thy 
 house with whole - burnt- 
 sacrifices : I-will-pay Thee 
 my vows, 
 
 14. Which my lips have- 
 uttered : And my mouth 
 has-spoken, in my distress. 
 
 15. I-will-offer to Thee 
 holocausts of fat - lambs, 
 With the incense of rams: 
 I-will-sacrifice bullocks with 
 he-goats. Selah. 
 
 16. Come, hear, and I-will- 
 tell, all you that-fear God : 
 What He-has-done for my 
 soul: 
 
 17. I-cried to Him with 
 my mouth : And high-praise 
 was under my tongue. 
 
 18. If I-had-seen iniquity 
 
 9. Who quickens my soul 
 unto life! Nor suffers my 
 feet to be moved. 
 
 10. For Thou, O God, 
 hast-proved us: Thou-hast- 
 tried us with fire, as silver is 
 tried. 
 
 11. Thou - broughtest us 
 into the snare : Thou-laidest 
 afflictions on our back; 
 
 12. Thou - didst - mount 
 men upon our heads. We- 
 passed through fire and 
 water; But Thou-broughtest 
 us out into [a place of] re¬ 
 freshment. 
 
 13. I - will - go - into Thy 
 house with holocausts: I- 
 will-pay Thee my vows, 
 
 14. Which my lips framed : 
 And my mouth uttered in 
 my distress. 
 
 15. I-will-offer to Thee 
 whole-burnt-sacrifices full- 
 of-marrow, With the incense 
 of rams: I-will-sacrifice to 
 Thee bullocks with he- 
 goats. 
 
 16. Come, listen, and I- 
 
 will-tell, all you that fear 
 God : What-great-things- 
 
 He-has-done for my soul. 
 
 17. I-cried to Him with 
 my mouth: And extolled 
 Him with my tongue. 
 
 18. If I-regarded iniquity 
 
244 
 
 PSALM 65 ( 66 ). 
 
 in my heart: 'Adonay would 
 not have heard; 
 
 19. But verily God has- 
 heard: He-has-attended to 
 the voice of my prayer. 
 
 20. Blessed be God : Who 
 has not turned away my 
 prayer, nor His gracious- 
 goodness from me. 
 
 in my heart: The Lord 
 would not hearken ; 
 
 19. Therefore has God 
 hearkened : And has - at¬ 
 tended to the voice of my 
 prayer. 
 
 20. Blessed be God: Who 
 has not turned away my 
 prayer, nor His mercy from 
 me. 
 
 “ Of resurrection ” is wanting in Origen’s Hexapla, but is to 
 be met with in many of the Fathers. The terms used in this 
 Psalm, the summons to the Gentiles to join in worshipping the 
 true God, the glance at the wonders wrought at the dawn of 
 Israel’s existence as a nation, have led many, both ancient and 
 modern commentators, to refer this Psalm to the post-Exilic 
 period. This view, however, can hardly be reconciled with vv. 9, 
 17, and 18 especially. Further, the thanksgiving is to be accom¬ 
 panied by sacrifices in the Temple, which was not rebuilt till 
 some time after the return from captivity. The miraculous 
 deliverance from the host of Sennacherib supplies the historical 
 situation best suited to the contents of the Psalm (cf. vv. 9, 13, 
 17, 18), which were thus a paean for the defeat of the invader. 
 The addition to the Title may have been added on account of 
 v. 9, or by those who took this Psalm for a thanksgiving for 
 national restoration, which, by the way, is a type of our resurrection 
 with Christ in holy Baptism, the earnest of our resurrection at His 
 second coming. 
 
 v. 2 b. Literally , “ Put-ye glory His praise,” which may mean, 
 “ Give glory [to Him] by His praise.” Ibn Ezra, “ Deem it your 
 glory to declare His praise.” St. Jerome is here at one with 
 LXX. and Vulgate, v. 3 recalls v. 6 of preceding Psalm, and 
 may account for the place this Psalm occupies in the Psalter, 
 v. 5. “Towards the sons,” &c., rather “than the sons of men,” 
 “ above the sons,” &c. v. 6. A glance at the Exodus. “ River,” 
 Jordan (Jos. iii. 14). “There” is equivalent to “then;” the 
 verbs are to be rendered in the Preterite, v. 7. “ Refractory,” 
 
Psalm 66 (6;). 
 
 245 
 
 the heathen who refuse to acknowledge the Divine King. 
 St. Jerome, “increduli,” unbelievers, v. 9. As is said above, 
 hemistich b is hardly compatible with the post-Exilic date assigned 
 to this Psalm, v. n. ’B/iaw-Metsudhdh = ( i) “into the net;” 
 so St. Jerome, with the alternative rendering, obsidionem (siege, 
 blockade); (2) “fortress,” “defence.” Thalhofer prefers “prison- 
 fortress,” as better suited to the context. “ Loins ” wearied by 
 the bearing of heavy burdens. Targum, “a chain.” v. 12. Text, 
 “ Thou hast caused men to ride upon our heads,” expressing the 
 most abject slaver)’. St. Jerome’s version here is word for word 
 that of Vulgate. “Abundance,” “overflowing plenty,” “a state 
 of abundance.” Targum, “ into respiration,” where we could 
 breathe freely, v. 13. The Psalm is obviously liturgical, a thanks¬ 
 giving for some national deliverance. The High Priest may be 
 supposed to have sung the remaining verses when proceeding to 
 the thank-offering; or it was sung as a solo, not by the choir, 
 v. 14. “Vows’’wrung from the nation in extraordinary distress, 
 or peril. St Jerome, “Which my lips have promised.” v. 15. 
 “ Incense of rams,” the smoke of the sacrificed rams. The ram 
 was not sacrificed for ordinary personal intentions, hence we may 
 suppose the speaker to be the High Priest sacrificing in the name 
 of the people, v. 17. “Under my tongue” (cf. Ps. ix. (10) 7). 
 St Jerome, “in lingua mea” (with my tongue). Aben Ezra glosses 
 it, “ in my heart.” Thalhofer, “ Scarce had I put up my prayer, 
 when the assurance of being heard inspired me with a hymn of 
 thanks, which I kept in readiness under my tongue.” Old Itala, 
 exultavi (I exulted), v. 18. God is to be approached with a clean 
 heart v. 19. St Jerome, “Ideo” (therefore, on that account). 
 
 PSALM 66 (67). 
 
 1. For the Chief-Musician 
 on stringed-instruments: A 
 Psalm, a Song. 
 
 2. God be-gracious to us, 
 and bless us: Cause His 
 
 PSALM 66 (67). 
 
 1. For the end. Among 
 the hymns, a Psalm of 
 praise, by David. 
 
 2. God be-merciful to us, 
 and bless us: Cause His 
 
246 
 
 PSALM 66 (67). 
 
 countenance to shine upon 
 us. Selah. 
 
 3. To know Thy way (i.e., 
 That Thy way may be 
 known) upon earth: Thy 
 salvation among all nations. 
 
 4. Peoples shall - praise 
 Thee, O God: Peoples 
 shall-praise Thee, all of them 
 (< or , Let the peoples give- 
 thanks, &c.). 
 
 5. Let the nations be- 
 glad, and sing-for-joy; For 
 Thou-judgest the peoples 
 with equity: And leadest 
 the nations upon earth. 
 Selah. 
 
 6. Peoples shall - praise 
 Thee, O God: Peoples 
 shall-praise Thee, all of 
 them. 
 
 7. The land has-given her 
 increase : God, our own God, 
 shall-bless us. 
 
 8. God shall-bless us: 
 And all the ends of the earth 
 shall-fear Him. 
 
 face to shine upon us, [and 
 be-merciful to us]. 
 
 3. That we - may - know 
 Thy way upon earth : Thy 
 salvation among all nations. 
 
 4. Let the peoples give- 
 thanks to Thee, O God: 
 Let all the peoples give 
 thanks to Thee. 
 
 5. Let the nations be- 
 glad and exult; For Thou- 
 shalt-judge the peoples with 
 equity: And guidest the 
 nations upon the earth. 
 
 6. Let the peoples give- 
 thanks to Thee, O God: 
 Let all the peoples give 
 thanks to Thee; 
 
 7. The land has-given her 
 fruit: May God, our own 
 God, bless us, 
 
 8. May God bless us: 
 And let all the ends of the 
 earth fear Him. 
 
 The date and authorship of this Psalm are uncertain, though 
 it may well be that the ascription “To David” in LXX. and 
 Vulgate is correct, as to him was vouchsafed a clear insight into 
 the Messianic future, wherewith this Psalm is mainly concerned. 
 True, modern critics regard it as a hymn of thanksgiving for an 
 abundant harvest, the result of the promise in Lev. xxvi. 3, seq., 
 which would have suggested to the inspired poet the anticipation 
 of the blessings of the Messianic era, the spread of the knowledge 
 of the true God among the heathen, the reversal of the curse 
 pronounced against the earth (Gen. iii. 17, 18). Be this as it 
 
PSALM 67 (68). 
 
 247 
 
 may, the Psalm is a prophetic forecast of the priceless boons 
 vouchsafed by the manifestation of God in the flesh. It invariably 
 follows at Lauds Ps. lxii. (63), as its counterpart, as, while the 
 latter Psalm expresses our yearnings after God, and our unreserved 
 yielding of ourselves to Him, Ps. lxvi. (67) shows us God’s 
 bestowing Himself upon us, with the fulness of His gifts. 
 
 v. 2. An adaptation for congregational use of the priestly 
 blessing (Num. vi. 24—26). It cannot have been pronounced 
 by a priest in the sacred place, as the priests took the greatest 
 care not to swerve from the Pentateuch formula. Observe, too, 
 the substitution of ’ Eldhhn for Y#HW<?H. v. 3. Lit., “to 
 know” = in order that men may know, equivalent to St. Jerome’s 
 “ That Thy way may be known.” “ Way,” the revelation by God 
 in His Christ of the economy of redemption and salvation (cf. 
 St. Matt. xxii. 16; Acts ix. 2; xix. 23; xxiv. 14; and the “open¬ 
 ing ” Surah, or chapter, of Al Qurdn , vv. 6, 7), where it means 
 “religion.” vv. 4, 5. These Optatives are Futures in text, and 
 may be so rendered. “Judge,” /.<?., rule, as in Ps. lxxi. (72) 2, 4, 
 12—14; Isai. xi. 3; 3 (1) Kings viii. 32; not punitive judgment, 
 v. 7. “ Has given,” a fait accompli , inspiring confidence of further 
 blessings, vv. 7, 8. Note the three-fold repetition of the Name, 
 expressing not only steadfast trust, or earnest supplication, but 
 foreshadowing the revelation of Trinity in Unity. “ Our God,” 
 “ I?n?nanu-el, “ God with us.” 
 
 PSALM 6; (68). 
 
 1. For the Chief - Mu¬ 
 sician : to David, a Psalm, a 
 Song. 
 
 2. Let God arise, scat- 
 tered-be His enemies: Let 
 them also that-hate Him 
 flee before Him 
 
 3. As smoke is-driven- 
 away, drive [them] away; 
 As wax melts before the 
 
 PSALM 6; (68). 
 
 1. For the end, a Psalm 
 of a Song by David. 
 
 2. Let God arise, let 
 His enemies be-scattered: 
 Let them also that hate Him 
 flee before Him. 
 
 3. As smoke vanishes, 
 Let-them-vanish; as wax 
 melts before the fire : So let 
 
248 
 
 PSALM 67 (68). 
 
 fire : Let the wicked perish 
 at the presence of God. 
 
 4. But let the just be- 
 glad; let-them-exult before 
 God : Yea, let-them-rejoice 
 with gladness. 
 
 5. Sing to God, hymn 
 His Name; Cast-ye-up-a- 
 highway for Him - that- 
 rides through the deserts: 
 YaH is His Name, therefore 
 exult-ye before Him. 
 
 6. A father of orphans, 
 and an advocate of the 
 widows : Is God in the habi¬ 
 tation of His holiness. 
 
 7. God settles the solitary- 
 ones in a household; He- 
 brings-out the prisoners into 
 prosperity : But the re¬ 
 fractory dwell in adand-of- 
 drought. 
 
 8. O God, at Thy going- 
 forth before Thy people: 
 When Thou - didst - march 
 through the waste ; Selah. 
 
 9. The earth quaked, The 
 heavens also dropped at the 
 presence of God, [even] that 
 Sinai: At the presence of 
 God, the God of Israel. 
 
 10. Thou, O God, didst- 
 send a gracious rain : When 
 Thine inheritance was- 
 weary, THOU didst - refresh 
 it. 
 
 sinners perish from before 
 God. 
 
 4. But let the just rejoice, 
 and exult before God : Let- 
 them - be - delighted with 
 gladness. 
 
 5. Sing to God, sing- 
 praises to His Name ; Make 
 a way for Him that rides 
 upon the west: (The LORD 
 is His Name), therefore 
 exult-ye before Him. [They- 
 shall - be - troubled at His 
 presence,] 
 
 6. [Who is] a father of 
 the orphans, and defender 
 of the widows: [Such is] 
 God in His holy place. 
 
 7. God, who settles the 
 solitary-ones in a household ; 
 He-leads-forth the bound 
 mightily: Them also that 
 act-provokingly, who dwell 
 in tombs. 
 
 8. O God, when Thou- 
 wentest - forth before Thy 
 people: When Thou-didst- 
 march through the desert; 
 
 9. The earth quaked, Yea, 
 the heavens dropped [rain] 
 at th 1 presence of the God 
 of Sinai: At the presence of 
 the God of Israel. 
 
 10. Thou, O God, didst- 
 set-apart a gracious rain for 
 Thine inheritance: For it- 
 was weary, but Thou didst- 
 restore it (or, refresh it). 
 
PSALM 67 (68). 
 
 249 
 
 11. Thy flock dwelt there¬ 
 in : Thou, O God, didst-pro- 
 vide of Thy goodness for the 
 afflicted. 
 
 12. ’Adonay gave the 
 word : The women - pro¬ 
 claiming-good-tidings were 
 a great company. 
 
 13. Kings of armies, they- 
 flee, they-flee : And she- 
 that-tarries at-home divides 
 the spoil. 
 
 14. When ye - he - down 
 among the folds, [ye shall 
 be] very dove wings, covered 
 with silver : And her pinions 
 with yellowness of gold. 
 
 15. When Shadday (i.e., 
 the Almighty) scattered 
 kings therein, [It was as if] 
 it-snowed on Tsal’mon. 
 
 16. A mountain of God is 
 the range of Bashan: A 
 many-peaked range is the 
 range of Bashan. 
 
 17. Why look-ye-jealous- 
 ly, ye mountains, ye peaks? 
 That mountain God has- 
 desired for His abode: 
 Surely YaHWt’H will-dwell 
 [there] for ever. 
 
 18. The chariots of God 
 are two myriads, thousands 
 upon thousands : ’Adonay is 
 among them, Sinai [itself] is 
 in the sanctuary. 
 
 11. Thy flock dwelt there¬ 
 in : Thou, O God, of Thy 
 goodness didst-provide for 
 the poor. 
 
 12. The Lord will-give a 
 word to them-that-declare- 
 good-tidings in a great host. 
 
 13. The King of the hosts 
 of the beloved, of the be¬ 
 loved, [will grant] to the 
 beauty of the house, to 
 divide the spoils. 
 
 14. Even should-ye-lie- 
 down amid the lots, [ye shall 
 be] as the wings of a dove 
 covered - with - silver : And 
 her tail-feathers with sheen 
 of gold. 
 
 15. When the Heavenly- 
 One scatters kings upon it, 
 They - shall - become - snow- 
 white on Selmon: 
 
 16. The mountain of God 
 is a fertile mountain: A 
 swelling (lit., curdled) moun¬ 
 tain, a fertile mountain: 
 
 17. Why look-ye-envious- 
 ly at the swelling moun¬ 
 tains? [This is] the moun¬ 
 tain wherein God is-pleased 
 to dwell: Surely the Lord 
 will abide [there] for ever. 
 
 18. The chariots of God 
 are ten thousand - fold, 
 thousands of rejoicing-ones : 
 The Lord is among them, in 
 Sinai, in the sanctuary. 
 
PSALM 67 (68). 
 
 250 
 
 _____-.—--—. . .. ■ ■ — -y 
 
 19. Thou-didst-go-up on 
 high, Thou - didst - take- 
 captive a captive - band ; 
 Thou - didst - receive gifts 
 among men: Yea, even 
 [among] the rebellious, that 
 Yah ’Elohim might-have-a- 
 dwelling-place. 
 
 20. Blessed be ’Adonay, 
 day by day He-bears-our- 
 burden ; God is our salva¬ 
 tion. Selah. 
 
 21. God is to us a God 
 of deliverances; And to 
 YaHWEH 'Adonay [belong] 
 means-of-escape from death. 
 
 22. But God shall-smite 
 the head of His enemies; 
 The hairy scalp of-him-that- 
 continues - to - walk in his 
 trespasses. 
 
 23. ’Adonay has-said, I- 
 will-bring [them] back from 
 Bashan : I-will-bring [them] 
 back from the depths of the 
 sea: 
 
 24. That thou - mayest- 
 move thy foot in blood: 
 That the tongue of thy dogs 
 [may have] its portion from 
 the enemies. 
 
 25. They-have-seen Thy 
 processions, O God: The 
 holy processions of my God, 
 of my King. 
 
 26. The singers came- 
 first, next the players-on- 
 
 19. Thou-didst-go-up on 
 high, Thou-didst-take Thy 
 captives; Thou-didst-receive 
 gifts among men : Yea, even 
 those that believed not that 
 the Lord God dwells [here]. 
 
 20. Blessed be the Lord 
 daily; The God of our 
 salvation shall-prosper us. 
 
 21. Our God is the God 
 of salvation; And the Lord 
 God has means-of-escape 
 from death. 
 
 22. But God shall-crush 
 the heads of His enemies; 
 The hairy crown of-such-as- 
 go-on in their trespasses. 
 
 23. The Lord said, I-will- 
 bring-again from Bashan: 
 I will bring [them] again 
 through the depths of the 
 sea; 
 
 24. That thy foot may¬ 
 be-dipped in blood: That 
 the tongue of thy dogs [may 
 be reddened] with that of 
 the enemies. 
 
 25. They have seen Thy 
 processions, O God: The 
 processions of my God, of 
 my King, who dwells in the 
 sanctuary. 
 
 26. First-came the princes, 
 followed by players - on- 
 
25 i 
 
 PSALM 67 (68). 
 
 stringed-instruments: In the 
 midst of damsels sounding- 
 timbrels. 
 
 27. In the congregations 
 bless-ye God : [Even] ’Ado- 
 nay, [ye that are] of the 
 fountain of Israel. 
 
 28. There is young 
 Bin’yamin, their ruler, The 
 princes of Y’hudhah [and] 
 their council: The princes 
 of Zebulun, the princes of 
 Naph’tali. 
 
 29. Thy God has - com¬ 
 manded thy strength ; Con¬ 
 firm, O God, that - which 
 Thou-hast-wrought for us. 
 
 30. Because of Thy 
 
 temple at Yerushalaim: To 
 
 Thee shall kings bring gifts. 
 
 31. Rebuke - Thou the 
 beast of the reed-jungle, the 
 troop of bulls together with 
 the calves of the peoples; 
 Trampling on those - that- 
 have-pleasure in silver. He- 
 scatters the peoples that 
 delight in wars (or, Scatter- 
 Thou the peoples, &c.). 
 
 32. Nobles shall-come out 
 of Mits’raim: Kush will 
 cause her hands to run to 
 God (i.e., shall haste to 
 stretch out her hands, &c.). 
 
 33. Ye kingdoms of the 
 earth, sing to God: Sing- 
 praises to Adonay; Selah. 
 
 instruments : In the midst of 
 damsels playing-on-timbrels. 
 
 27. Bless God the Lord 
 in the congregations: [Ye 
 that are] of the fountains of 
 Israel. 
 
 28. There is young Benja¬ 
 min in ecstasy. The princes 
 of Juda, their rulers: The 
 princes of Zabulon, the 
 princes of Nephthali. 
 
 29. Command, O God, 
 Thy might; Strengthen, O 
 God, that which Thou hast 
 wrought in us (among us). 
 
 30. Because of Thy temple 
 at Jerusalem, shall kings 
 bring to Thee presents. 
 
 31. Rebuke - Thou the 
 wild-beasts of the reed- 
 jungle ; the troop of bulls 
 together with the heifers of 
 the peoples [combine (?)] 
 to-drive-out those who are- 
 proved with (like [?]) silver. 
 Scatter-Thou the nations- 
 that wish for wars. 
 
 32. Ambassadors shall- 
 come from Egypt: ^Ethi¬ 
 opia shall-haste [to stretch- 
 forth] her hands to God. 
 
 33. Ye kingdoms of the 
 earth, sing to God : O hymn 
 the Lord; Sing-praises to 
 God, 
 
252 
 
 PSALM 6/ (68). 
 
 34. To Him - that - rides 
 upon the heaven of heavens 
 of-old-time: Lo, He-utters 
 His voice, a voice of might 
 (i.e., a mighty voice). 
 
 35. Ascribe-ye might to 
 God; Over Israel is His 
 majesty, and His might is in 
 the skies. 
 
 36. Terrible [art Thou], 
 
 O God, out of Thy holy- 
 places : The God of Israel, 
 
 ’tis He gives strength and 
 power to [His] people. 
 
 Blessed be God! 
 
 By rationalistic criticism this Psalm is assigned to the prophetic, 
 or to the Machabsean, even to the post-Machabaean period (Reuss, 
 Ewald, Olshausen, among others). R. Qimchi refers it to the raising 
 of the siege of Jerusalem, beset by the hordes of Sennacherib. 
 But the tradition embodied in the Title is by far the most 
 probable. (1) After Jeroboam’s secession, the northern tribes 
 (“Zabulon, Nephthali”) would not have joined the two southern¬ 
 most (Judah and Benjamin) in a religious function. After the 
 Captivity, descendants of the northern tribes were merged into 
 Juda, but these tribes had long since ceased to exist as distinct 
 tribes. (2) The poet’s retrospective glance stops short at the 
 inauguration of the national sanctuary on Sion. (3) The absence 
 of any mention of Babylon or of Assyria, is fatal to Qimchi’s view. 
 The Psalm is obviously a processional, the paean of a victory 
 sung, while the Ark was being brought back from the field to 
 
 the centre of national worship. According to Tholuck and 
 
 Hengstenberg, David’s victory over the Syrians and Ammonites 
 (2 Kings (Sam.) xi. xii.) is the theme of the song. Their view is 
 singularly appropriate, as it is certain from Urias’ answer (2 Sam. 
 xi. 11), that the Ark was borne into the field on that occasion. 
 
 The Psalm falls into two main divisions, each consisting of four 
 
 strophes: (1) vv. 2—7. Praise of the Almighty, Terrible yet 
 
 34. Who mounts on the 
 heaven of heaven eastward : 
 Lo, He - utters a mighty 
 sound with His voice. 
 
 35. Give-ye glory to God ; 
 Over Israel is His majesty: 
 And His power is in the 
 clouds. 
 
 36. God is wonderful in 
 His holy-places ; The God 
 of Israel, He will - give 
 strength and power to His 
 people. Blessed be God! 
 
PSALM 67 (68). 
 
 253 
 
 Merciful, (2) vv. 8—n. The pilgrimage through the desert 
 under the guidance of a special Providence. (3) vv. 12—15. 
 The conquest of Canaan ascribed to God’s interposition in His 
 people’s behalf. (4) vv. 16—18. Mount Sion the chosen dwelling- 
 place of the God of Israel. In the second division : (1) vv. 19—24. 
 The recent victory an earnest that God will crush the heathen 
 foes of the theocracy. (3) vv. 25—28. The triumphal procession 
 in thanksgiving for the victory. (3) vv. 29—32. A forecast of the 
 conversion of the leading nations of the world. (4) vv. 33—36. 
 Closing doxology. 
 
 v. 2. The chant Moses was wont to intone, when the Ark was 
 borne forward on the march (Num. x. 35). This suggests to the 
 poet a rapid retrospect at the prominent events of Israel’s history 
 from the Exodus to the inauguration of the Davidic sanctuary. 
 In text, the verbs are in the Future, to be rendered as Optatives 
 in vv. 2—4. v. 5. “Cast ye up,” &c., or, as Gesenius, “make a 
 level road by casting up an embankment; ” cf. Isai. xl. 3 ; lvii. 14; 
 lxii. 10; Mai. iii. i. But Rashi, Ezra, Qimchi, and Targum, 
 “ Exalt ye Him that rides upon the heavens.” Targum, “Who sits 
 on the throne of glory in the heavens.” “ Rides through the 
 deserts” (or, desert-steppes) agrees with St. Jerome, “ascendenti 
 per deserta.” In this sense, it refers to the transit of the Ark 
 through the desert, or to the march of David’s forces through the 
 desert of Moab to the hostile encampment at Medibah (1 Paral. 
 (Chron.) xix. 17). LXX. have referred “arabhoth (deserts) to 
 “Erehh (evening), which points to what the poet had in his mind, 
 viz., the march through the S. W. wilderness. It may also be an 
 allusion to the dark clouds, the pavilion of God (cf. Ps. xvii. (18) 
 12, 13). Qimchi, “Who rides on the highest heavens,” cf. v. 33. 
 “Yah His Name;” in text, “in Yah is His Name,” rendered 
 literally by St. Jerome, “in Domino nomen ejus,” meaning “Yah 
 is His Name”—Yah, a contraction of Y^HW^H, /.<?., He who 
 revealed Himself to us as the Eternal, the Immutable. The 
 prefixed B’ ( = In) is called by grammarians “ the Beth essentia ,” 
 hence Targum, LXX., and Vulgate, “The Lord in His Name” 
 (cf. Isai. xxvi. 4). “ They shall be troubled . . . presence,” neither 
 in text, nor in St. Jerome. How or whence LXX. foisted it into 
 their version, none can tell, unless it be taken as an alternative 
 
254 
 
 PSALM 67 (68). 
 
 rendering of the foregoing clause, v. 6. “ Advocate,” “ defender,” 
 “ avenger,” mighty and terrible though He be (cf. Ps. liii. (54) 3). 
 v. 7. “Solitary;” St. Jerome, “ solitarios; ” LXX., /xovoTpo-n-ovs, 
 monotropous (those living alone), by Vulgate rendered according 
 to its etymology, but it may be taken in the sense of the text. 
 Symmachus, /xova^o?, monac/ws (single, solitary). Vulgate may 
 have had in view the contrast between the various myths and 
 superstitions of the heathen, and the union of Israel in one 
 orthodox faith. In text, the reference is to the deliverance of 
 Israel from bondage, and the solitary desert, and their settlement 
 in the Land of Promise. “ Prisoners ” alludes to Egyptian 
 bondage. “ Into prosperity,” so Syriac; Symmachus, ek cnroXvo-Lv , 
 eis apolysin (into release, deliverance); LXX. and St. Jerome with 
 Vulgate, “ with strength,” understood by some to mean “ firmly 
 bound,” by others of the manifestation of Divine power in their 
 deliverance. Aben Ezra, “with chains.” As the word occurs here 
 only, these various renderings are mere guesses. “Refractory;” 
 St. Jerome, “ increduli ” (unbelievers). Only the rebellious 
 [Israelites doomed for unbelief to die in the desert,] dwelt [=had 
 to dwell] in aridity ( = a land-of-drought). Thalhofer glosses the 
 LXX. thus : “ [He releases from the tomb] even those who by 
 their continual provocation, had incurred the doom of death 
 [“ who dwell in tombs ”], if they but repent.” v. 8 begins a more 
 direct allusion to past history. “Waste,” on the borders of Moab 
 and the Amorites (Num. xxi. 21). v. 9. A poetical description 
 of the phenomena accompanying the Sinaitic Theophany, which 
 reproduces, almost word for word, vv. 4, 5 of the Song of Deborah 
 (Judges v.). “Dropped [water],” in the Song, verse 4. “The 
 heavens also dropped, Yea, the clouds dropped water” ( Ibid .), 
 /.<?., rain, the natural accompaniment of a violent thunderstorm. 
 “ [Even] that Sinai [quaked] at the presence of YaHW<?H, the God 
 of Israel” (Ibid, verse 5). Cf. Deut. xxxiii. 2 ; Hab. iii. Vulgate 
 might be conformed with the text, by inserting a comma between 
 Dei (of God), and Sinai * “At the presence of God, Sinai [quaked] 
 at the presence of the God of Israel,” but LXX. have “ of the 
 God of Sinai.” Several old Latin Psalters read, “At the presence 
 of God, Mount Sinai at the presence of the God of Israel.” The 
 poet here completes by tradition the account given Exod. xix. 
 
psalm 6; (68). 
 
 255 
 
 16—19. “ Sinai, Sina,” a mountainous region in the Arabian 
 
 peninsula, between the two gulfs (Heroopolitan and /Elanitic) of 
 the Red Sea. Of its three main summits, the lower towards N.E. 
 is Horeb (— Hebr. “ dry ”), from which towards the south is the 
 ascent to Sinai (= perhaps, “clayey,” “miry”). Mount St. Catharine 
 towards S.W. is the third summit, v. 10. Lit., “a rain of liberali¬ 
 ties;” Gesenius, “an abundant, copious rain.” “Didst send,” 
 lit., “didst scatter,” “shake forth,” “sprinkle;” in text, tariiph , a 
 sacrificial term for the waving to and fro of the parts of the 
 victim reserved for God, ere laying them on the altar-fire, 
 which may have suggested to LXX. d^optet?, aphorieis; in 
 Vulgate, “Segregabis” (wilt set apart). The “rain” here alludes 
 to the manna, whereby the pilgrim-host was refreshed, when ex¬ 
 hausted by the hardships of the march (Exod. xvi. 4; Ps. lxxvii. 
 (78) 24). v. 11. “Thine animals,” so LXX. and St. Jerome 
 render chayyatH kha of text; “ the congregation of Israel,” accord¬ 
 ing to Rashi, here likened to a flock whose shepherd is God. 
 “Therein,” i.e., in the desert, but some understand it of Chanaan. 
 v. 12. The poet now passes to the series of victories von by 
 Israel under Josue and the Judges. In his enthusiasm he brings 
 the memory of bygone glories into the present. “ Gave (gives) 
 the word,” utters the decree awarding to Israel these victories 
 (cf. Hab. iii. 9). LXX., by mistaking the gender ( Fern . in text) of 
 these heralds of victory, have given occasion to several arbitrary’ 
 applications of this verse. From Exod. xv. 20, seq.; Judges v. 
 12 ; 1 Kings (Sam.) xviii. 6, 7, we learn that the Hebrew women 
 were wont to celebrate their victories with paeans and dances. 
 St. Jerome, “ Lord, Thou shalt give the word to the women-heralds 
 (atmunciatricibus) of the greatest strength ( fortitudinis plurimce)." 
 Thalhofer’s explanation : “ Word,” either the news of the victory, 
 or the paean wherewith to celebrate it. “ Virtute multa (///., 
 “with much power” of Vulgate), renders Swu/xe 1 TroWf, (dynamei 
 pollee) of LXX. (in Dative), probably to be understood of the 
 heralds, “to a numerous host of them” (?), while the Vulgate 
 virtute multa is referred to the “Lord.” vv. 13, 14. The paean ot 
 the women. Mighty though they be, “they flee,” leaving their 
 treasure to be divided by the women in the tents. St. Jerome, 
 “ Kings of armies shall be leagued together : ( foederabuntur ), 
 
psalm 6; (68). 
 
 “shall be leagued together, and the beauty of the house shall 
 divide the spoils.” Syriac, “ Kings of armies shall gather together, 
 and the beauty of the house,” &c. Symmachus, “The kings of 
 the soldiers ” ( al . squadrons) “ were loved, they were beloved, and 
 (77 Staira, hee diaita ) the mistress of the house shall distribute the 
 spoils.” Both he and LXX. read, instead of yid-dd-dhun (they will 
 flee) of present text, yedhidhuth (beloved), easily confounded in 
 the original vowelless text. “ The king of the hosts of the beloved 
 [people] [will grant] to the beauty of the house,” &c. The LXX. 
 rendering, “ beauty of the house,” is supported by the Targum’s 
 and Buxtorfs version of Jerem. vi. 2, where navdh of this verse 
 (urivath here) is rendered “ beautiful; ” cf. “ The women in the 
 tent” (Judges v. 24.) v. 14. The women cheer the warriors by 
 the prospect of rest and plenty in the enjoyment of rich spoils. 
 “Folds,” “stalls,” in text, shephattayhn ; by Aquila and LXX. 
 rendered “lots;” portions of inheritance in Gen. xlix. 14; Judges 
 v. 16. Targum, in the passages just indicated, “boundaries;” 
 St. Jerome, “terminos” (boundaries). The Rabbins favoured the 
 rendering “pots,” “pot-stands.” “Though (like the vilest camp- 
 followers) you have now to lie among the pots” (an image 
 expressive of filth and degradation) “ by reason of the oppression 
 of the enemy, ye shall yet be,” &c., so Qimchi. v. 15. The poet 
 either resumes in propria persona , and concludes his narrative of 
 the wonders of the Exodus-age, or this may be taken as a con¬ 
 tinuation of the paean, which, as some opine, is borrowed with 
 v. 14 from an old war-song celebrating the victories of the early 
 settlement in Chanaan. “Tsalmon,” a lofty mountain near 
 Sichem (Judges ix. 48); the name means “shady,” as it was 
 thickly wooded. Snow on Selmon would be more striking than 
 on the other mountains. This may mean, as R. D. Qimchi 
 glosses it, the prosperity accruing to Israel from the defeat of its 
 foes, or the bleaching bones of the slain in the fearful massacres 
 of the invading Israelites (cf. Num. xxi. passim), or the polished 
 armour of the slaughtered foe (cf. 2 Mach. vi. 39). vv. 16, 17. 
 Having rehearsed the bygone tokens of Divine predilection for 
 the chosen race, the poet now shows its continuance in the recent 
 choice God has made of Sion as the seat and source of the power 
 which has given David so many victories. “ Mountain of God,” 
 
psalm 6; (68). 
 
 25; 
 
 *>., a lofty mountain-range. “ Bashan,” the northern part of the 
 region beyond Jordan, bounded on N. by Mount Hermon 
 (whence “ the mountain of Bashan ” may mean Hermon); on 
 S. by the brook Jabboq and Mount Gilead; extending eastward 
 to Salchah. No individual hill is called “ Hill of Bashan,” but a 
 great part of the district is mountainous, whence the name ’Argob 
 (a heap of stones) and Trachonitis. It was celebrated for its rich 
 pastures and abundance of cattle. “ Many-peaked;” LXX., “a 
 mountain curdled like cheese,” “a condensed,” or “a swelling 
 mountain ” (?), a secondary meaning of gabh’nunmm (peaks, 
 summits) in text. v. 17. “ Look jealously ; ” Targum, “leap ye;” 
 Aquila and Theodotion, Ipi^ere, erizete (quarrel, strive ye); Rashi, 
 “plot to the injury of,” &c. “Curdled (sic) mountains” (opr] 
 Tervpco/xeVa, oree tetyromena) in LXX. is construed as Vocative, in 
 Vulgate it is Accusative, and may mean, “ Why (ye carnal-minded) 
 look ye wistfully at mountains favoured indeed by nature, pre¬ 
 ferring them to Sion God has chosen for His abode?” v. 18. 
 “ Thousands upon thousands,” lit., “ thousands of iteration,” i.e., 
 “ many thousands,” so Aben Ezra. Targum, “ two thousand 
 angels are drawing them [the chariots];” LXX., “thousands of 
 abounding (or, vigorous)-ones,” corresponding to St. Jerome, 
 “millia abundantium.” “Thousands of rejoicing-ones” (Vulgate 
 and Rashi) make it probable that LXX. formerly had evOvpovvTwv, 
 cvthymountdn ( = rejoicing-ones) instead of their present cv^vow- 
 t(i)v (evtheenounton). As the word in the text thus diversely ren¬ 
 dered occurs here only, these renderings are conjectural. “The 
 chariot of God ” symbolizes His victorious might against the foes 
 of the theocracy. He that is enthroned on Sion is escorted by 
 tw>o myriads of war-chariots, driven by thousands of angels, as we 
 may infer from the text. Cf. Deut. xxxiii. 2 ; 4 (2) Kings ii. 11, 
 vi. 17; Dan. vii. 10. “Lord is in them, Sinai itself is in the 
 sanctuary,” He, who surrounded by “ ten thousands of holy-ones ” 
 revealed himself as Lawgiver to Israel, on Sinai, is now made 
 manifest on Sion, over the tables of the Law, in the Shekhindh , as 
 Lawgiver to His people; in a word, the glories of Sinai are now 
 transferred to Sion. “A Sinai is [Sion] in holiness.” v. 19 is 
 quoted (Eph. iv. 8) in its higher Messianic import. His altera¬ 
 tion (“and gave gifts”) finds a precedent in Targum, “ Thou hast 
 
 R 
 
258 
 
 PSALM 67 (68). 
 
 given gifts to them, [viz.] to the sons of men.” Further, ere He 
 receives, the Christ of God must give, since, to be enabled to give 
 to Him, we must receive of His regenerating Spirit, the indwelling 
 source of the new life of Faith and of love. Hence receivedst 
 implies a previous giving. “ Rebellious; ” LXX., cb ruOovvres, 
 apeithountes (disobedient, unbelievers) = “insuper non credentes ad 
 inhabitandum Dominum Deum ” of St. Jerome. Thalhofer takes 
 a7ra 0 ovvt€$ of LXX. as Nominative absolute, and proposes the 
 following: “ Even the unbelievers, as regards the dwelling [are 
 among these gifts].” LXX. transfer “the Lord God” to v. 20. 
 If the accent represented by the colon (“among men:”) be 
 disregarded, it will read, “ Thou hast received gifts; among men, 
 yea, even the rebellious, to dwell [among them], O Yah, ’Elohim.” 
 v. 20. Gesenius (.r.z/.), “if one lay a burden upon us,” “God is 
 our salvation.” St. Jerome, “ portabit nos” (= will carry us), cf. 
 Isai. xlvi. 3. “ Prosper our way ” of Vulgate is an etymological 
 
 rendering of LXX. (KarevoSwo-ct, katevoddsei = He will prosper us), 
 v. 21. “From death,” in text lam-?naveth (= to, for, as concerns 
 death), or, may be, at the hour of death. Symmachus, al as 
 Oava tov l^oSot ( hai eis thanaton exodoi), which agrees with Qimchi’s 
 gloss, “to God belong several ways of inflicting death.” vv. 23, 24. 
 The promised subjugation of the foes of the theocracy. Neither 
 the glens of Bashan on the East, nor the depths of the Western 
 sea (the Mediterranean), shall screen them from vengeance. 
 LXX., iv / 3 v 6 ol<; [ovras] 6 akacrcrr)<s, en bythois \ontas ] thalassees 
 (though [the enemies be] in the depths of the sea). Vulgate, 
 “ Into the depth ” (in profundum ), is taken by Thalhofer to mean, 
 “ I will bring them back, [in order to hurl them] into the depths,” 
 &c. St. Jerome and Cassiodorus render “ from the depths,” &c. 
 v. 24^, rendered by Rosenmiiller, “ Lingua canum tuorum ex 
 hostibus, ex unoquoque eorum [bibit] ” (The tongue of thy dogs 
 [shall lap the blood flowing] from the enemies, from each one 
 of them). Minnehu (from it, from him) is here taken from men 
 ( = portion), “its [/.*., “the tongue’s,” &c.] portion.” v. 25. 
 “ They have seen,” equivalent to French Von a vu , a Preterite 
 of confidence “ in holiness ” (< haq-qddesh ), d = Beth essentia, hence 
 = “ holy,” the religious procession, not the war-march, is here 
 described, v. 26. “Singers.” LXX., “Princes,” they reading 
 
PSALM 67 (68). 
 
 259 
 
 sarim ( = princes) instead of Sharim ; St. Jerome, “cantores.” 
 v. 28. “ Benjamin the youngest,” their ruler, takes the lead, 
 because, according to the promise (Deut. xxxiii. 12), the sanctuary 
 was within its borders, and Saul, the first King was of that 
 tribe. “ Ruling them ” = their ruler. St. Jerome, “ continens eos ” 
 (controlling them). LXX. have taken it for one word meaning 
 ( inter alia), “ to fall down astounded.” “ Council,” “ leading 
 officials,” “ company ” (which supposes Juda to be mentioned as 
 the most populous tribe), are but so many guesses; so too 
 St. Jerome’s “in purpura eorum ” (in their purple [robes]), the 
 word in text {rightmatham) occurs here only. These four tribes 
 represent the whole nation, all, in fact, who are “ of the fountain¬ 
 head of Israel,” i.e., his descendants (cf. the like metaphor in 
 Isai. xlviii. 1). v. 29. “Commanded,” the word occurs Ps. xc. 
 (91) 11 (“To His angels has He given charge ,” &c.). “Thy God, 
 O Israel, will, as heretofore, take care that thy strength fail not.” 
 “ Confirm,” or “ uphold in strength.” v. 30. “ From,” or 
 “ because of.” “ From Thy temple ” the offerings kings shall bring 
 to Thee, shall rise before Thee. v. 31. An insoluble puzzle, as is 
 shown by the several attempts to make sense of it. “ Beasts,” 
 perhaps the hippopotamus, or the crocodile; seemingly = Egypt. 
 “ Bulls, calves,” may be, rulers and people, or nations mighty, 
 and otherwise. The rendering given above is borrowed from 
 Jennings and Lowe. Gesenius {s.v. initht rappes), “ Prostrating 
 himself” (i.e., submissively offering for tribute) with fragments of 
 silver. St. Jerome, “ Rebuke Thou the beast of the reed, the 
 gathering (congregatio, Nominative) of the strong ( fortium ) among 
 the calves of peoples who kick against (calciirantiuni) silver wheels : 
 Scatter Thou,” &c. How LXX. came by their rendering is 
 hard to say. Did they read me-hithpares (from, i.e., in order there 
 may be no scattering, freely rendered, “ cutting off,” “ excluding ”), 
 instead of mith'rappes of present text? For be ratstsey (“fragments,” 
 a word that occurs here only), LXX. may have read tseruphey 
 ( = proved, tested, fire-tried). In the Old Itala, and in several 
 Fathers, the negative particle (non) is inserted before “ excludant,’’ 
 (that they may not shut out). “Scatter Thou,” “He scattered,’’ 
 (Preterite of confidence), are variations due to the difference of 
 the vowel-pointing. v. 32. ChasKmannim (rendered “nobles,” 
 
260 
 
 PSALM 68 (69). 
 
 “princes”)) in LXX. “ambassadors”—guesses one and all, the 
 word occurs here only, its meaning is lost. St. Jerome, “ Offerantur 
 velociter ex AEgypto, Ethiopia festinet dare manus suas Deo ” 
 (= Let [sacrifices] from Egypt be speedily offered, let Ethiopia 
 hasten to give its hands to God). His rendering of the latter 
 hemistich is that of Symmachus. “ Ethiopia shall quickly stretch 
 forth her hands [in prayer] (so Targum) to God.” Or , “her 
 hands shall quickly bring offerings.” vv. 33—end. “Heaven of 
 heavens,” the earliest created heaven, cf. Deut. x. 14. “Of old.” 
 St. Jerome, “a principio” (from the beginning). “Eastward” 
 of LXX. and Vulgate, is another meaning of qedhem in text. 
 After the utter overthrow of the enemies of His people, He 
 ascends in triumph to the region of light. “ His voice.” Vulgate 
 lit., “ He gives to His voice a voice of power.” St. Jerome has the 
 same. Several Latin Psalters and Fathers read vocem suam 
 instead of voci suce (= to His voice), in apposition to vocem 
 virtutis (= a voice of might, a mighty voice); LXX. render the 
 text word for word, tv rrj tfuDvfj a vtov </>o>k*)v, en tee phonee avtou 
 phoneen dynameos (in [with] His voice, a mighty voice [sound]), 
 v. 36. “Terrible,” awful by the manifestations of power proceeding 
 from (St. Jerome, de [from]) His sanctuary; in text, “Sanctuaries.” 
 R. Qimchi explains this Plural as meaning the holy place with its 
 several parts and manifold characteristics. “ Power; ” in text, 
 “powers,” much power. Gesenius (s.vf “bulwarks.” 
 
 PSALM 68 (69). 
 
 1. For the Chief - Mu¬ 
 sician, upon Shoshannim, to 
 David. 
 
 2. Save me, O God: For 
 the waters are-come-in unto 
 [my] soul. 
 
 3. I-sink in deep mire, 
 and [find] no foothold: I- 
 
 PSALM 68 (69). 
 
 1. For the end, for those 
 who shall-be-changed (i.e., 
 for alternate strains [ ?]), of 
 David. 
 
 2. Save me, O God; For 
 the waters are-come-in even 
 unto my soul. 
 
 3. I-am stuck-fast in deep 
 mire, where there is no 
 
5 pSALM 68 (69). 
 
 261 
 
 am - come into depths of 
 waters (i.e., deep waters), 
 and the flood overflows me. 
 
 4. I-am-weary with my 
 shouting-; my throat is- 
 dried-up; Mine eyes fail, 
 waiting (as I do) for my 
 God. 
 
 5. More than the hairs 
 of my head are they-that- 
 hate me without-cause; My 
 would-be-destroyers, [being] 
 mine enemies without- 
 reason, are-mighty: Then 
 I-restored [that] which I- 
 took not away. 
 
 6 . O God, Thou knowest 
 my folly: And my guilti¬ 
 nesses are not hidden from 
 Thee. 
 
 7. Let not them - that- 
 wait on Thee be-ashamed 
 through me, ’Adonay Y^H- 
 WMT of hosts; Let not 
 them - that - seek Thee be- 
 made-to-blush through me: 
 O God of Israel. 
 
 8. For on Thy account 
 I - have - borne reproach : 
 Confusion has-covered my 
 face. 
 
 9. I-am-become estranged 
 from my brothers: And an 
 alien to the sons of my 
 mother. 
 
 10. For the zeal of Thy 
 house has - eaten - me - up : 
 And the reproaches of them- 
 
 footing ; I-am-come into the 
 depths of the sea, and a 
 storm has-overwhelmed me. 
 
 4. I-am-weary with shout¬ 
 
 ing, my throat is-become 
 hoarse: Mine eyes fail, 
 
 while I-wait for my God. 
 
 5. More than the hairs of 
 my head are-they that hate 
 me without cause; Mine 
 enemies who persecute me 
 wrongfully are powerful: 
 Then had-I-to-make-up for 
 that which I took not away. 
 
 6. O God, Thou knowest 
 my folly; And my trans¬ 
 gressions are not hidden 
 from Thee. 
 
 7. Let not them that wait 
 on Thee, O Lord, Lord of 
 hosts, be-ashamed through 
 me ; Let not them that seek 
 Thee be-disgraced through- 
 me, O God of Israel. 
 
 8. For on Thy account 
 I - have - borne reproach : 
 Shame has-covered my face. 
 
 9. I-am become estranged 
 from my brothers: And an 
 alien to my mother’s 
 children. 
 
 10. For the zeal of Thy 
 house has - eaten - me - up : 
 And the reproaches of them- 
 
PSALM 68 (69). 
 
 ^62 
 
 that - reproach Thee are- 
 fallen upon me. 
 
 11. And I-wept, [and] my 
 soul was in-the-fastmg-state 
 (Le., and I fasted): And 
 that-was to my reproach (lit., 
 [a subject] of reproaches). 
 
 12. And I-made sackcloth 
 my garment: And I-became 
 a by-word to them. 
 
 13. They-that-sit in the 
 gate speak about me: And 
 [so do] the songs of the 
 drinkers of strong-drink. 
 
 14. But as for me, my 
 prayer is to Thee, YtfH- 
 WTH ! [In] an acceptable 
 time, O God, in the great¬ 
 ness of Thy loving-kind¬ 
 ness : Answer me in the 
 truth of Thy salvation. 
 
 15. Deliver me out of the 
 mud, and let me not sink: 
 May - I - be - delivered from 
 them-that-hate me, and out 
 of deep waters. 
 
 16. Let not the flood 
 of waters overwhelm me, 
 Neither let the deep swallow 
 me up; Nor let the pit close 
 its mouth upon me. 
 
 17. Answer me, Y#H- 
 WVH; for Thy loving¬ 
 kindness is good: Accord¬ 
 ing to the greatness of Thy 
 compassions turn-Thou to 
 
 that - reproach Thee are- 
 fallen upon me. 
 
 11. And I-covered my 
 soul with fasting: And that 
 was made my reproach. 
 
 % 
 
 12. And I-put-on sack¬ 
 cloth for my clothing: And 
 I-became a by-word for 
 them. 
 
 13. They that sit in the 
 gate talk against me: And 
 they that drink wine sing 
 about me. 
 
 14. But as for me, [I put 
 up] my prayer to Thee, O 
 Lord; It is an acceptable 
 time, O God. In the multi¬ 
 tude of Thy mercy hear me : 
 In the truth of Thy salva¬ 
 tion. 
 
 15. Deliver me out of the 
 mire, lest I-stick-fast [in it] : 
 Rescue me from them that 
 hate me, and out of deep 
 waters. 
 
 16. Let not the water- 
 flood overwhelm me, Neither 
 let the deep swallow me up. 
 Nor let the pit shut its 
 mouth upon me. 
 
 17. Hear me, O Lord, for 
 Thy mercy is gracious: Of 
 the greatness of Thy tender- 
 mercies look upon me. 
 
PSALM 68 (69). 
 
 203 
 
 18. And hide not Thy 
 face from Thy servant: For 
 I-am in distress, Answer me 
 speedily. 
 
 19. Draw-nigh to my soul, 
 and redeem it: Because of 
 mine enemies, ransom me. 
 
 20. THOU knowest my re¬ 
 proach, and my shame, and 
 my confusion: Before Thee 
 are all mine adversaries. 
 
 21. Reproach has-broken 
 my heart, and I-am-sick- 
 unto-death : And-I-looked 
 for commiseration, but there 
 was none; And for com¬ 
 forters, but I-found none. 
 
 22. Nay, as my food they- 
 gave me gall: And for my 
 thirst they-would-make-me- 
 drink vinegar. 
 
 23. Let their table before 
 them become a snare, And 
 when - they - are - in - peace, 
 a trap. 
 
 24. Let their eyes be- 
 darkened, that they-see not. 
 And make their loins con¬ 
 tinually to shake. 
 
 25. Pour-out Thine anger 
 upon them : And let the fury 
 of Thy wrath overtake them. 
 
 26. Let their habitation 
 be desolate: And in their 
 tents let no one dwell. 
 
 18. And turn not Thy 
 face from Thy servant: For 
 I-am-afflicted ; hear me 
 speedily. 
 
 19. Take-heed to my soul, 
 and deliver it. Because of 
 mine enemies, rescue me. 
 
 20. THOU knowest my re¬ 
 proach, my confusion, and 
 my shame: 
 
 21. Before Thee are all 
 that afflict me. My heart 
 has - awaited reproach and 
 misery: And I-waited-for 
 one who would-sympathize, 
 but there was no one: And 
 for a comforter, but I-found 
 none. 
 
 22. They - gave me also 
 gall for my food: And for 
 my thirst they-would-make- 
 me-drink vinegar. 
 
 23. Let their table berore 
 them become a snare: And 
 a requital, and a stumbling- 
 block. (Rom. xi. 9, 10.) 
 
 24. Let their eyes be- 
 darkened, that they - see 
 not: And bow-down their 
 back always. 
 
 25. Pour-out Thine anger 
 upon them: And let the 
 fury of Thy wrath seize 
 them. 
 
 26. Let their habitation 
 be desolate: And in their 
 tents let no one dwell. 
 
264 
 
 PSALM 68 (69). 
 
 27. For they-persecute 
 [him] whom Thou hast- 
 smitten: And they-talk to 
 the grief of Thy wounded- 
 ones. 
 
 28. Add iniquity to their 
 iniquity; And let them not 
 come into Thy justice. 
 
 29. Let-them-be-blotted- 
 out of the book of the 
 living: And not be-written 
 with the just 
 
 30. But as for me, I am 
 poor and in pain : Thy 
 salvation, O God, shall-set 
 me up-on-high. 
 
 31. I-will-praise the Name 
 of God with song : And will- 
 magnify Him with thanks¬ 
 giving. 
 
 32. And it - shall - please 
 YtfHW^H better than a 
 young ox horning and 
 dividing-the-hoof. 
 
 33. The meek have-seen 
 [it,] and are-glad; They- 
 that-seek God—and may 
 your heart live! 
 
 34. For YflHW^H 
 hearkens to the needy : And 
 despises not His prisoners. 
 
 35. Let the heavens and 
 the earth praise Him: The 
 seas and every moving-thing 
 therein. 
 
 36. For God will-save 
 Tsiyyon, and rebuild the 
 cities of Yehudhah: And 
 
 27. For they-persecute 
 him whom THOU hast- 
 smitten : And they-add to 
 the pain of my wounds. 
 
 28. Add iniquity to their 
 iniquity: And let them not 
 come into Thy justice. 
 
 29. Let-them-be-blotted- 
 out of the book of the 
 living : And not be-enrolled 
 with the just. 
 
 30. Poor am I and sor¬ 
 rowing : Thy salvation, O 
 God, has-upheld me. 
 
 31. I-will-praise the Name 
 of God with a song: And 
 will - magnify Him with 
 praise ; 
 
 32. And it-shall-please the 
 Lord better than a young 
 steer, horning and dividing 
 the hoofs. 
 
 33. Let the poor see and 
 rejoice: Seek-ye God and 
 your soul shall-live. 
 
 34. For the Lord has- 
 heard the poor: And de¬ 
 spises not His fettered-ones. 
 
 35. Let the heavens and 
 the earth praise Him: The 
 sea and every creeping-thing 
 therein. 
 
 36. For God will-save 
 Sion, and the cities of Juda 
 shall-be-rebuilt: And [men] 
 
PSALM 68 (69). 
 
 265 
 
 [men] shall-dwell there and 
 have-it-in-possession. 
 
 37. The seed also of His 
 servants shall - inherit it; 
 And they - that - love His 
 Name shall-dwell therein. 
 
 shall-dwell there, and inherit 
 it. 
 
 37. The seed also of His 
 servants shall-possess it: 
 And they that love His 
 Name shall-dwell therein. 
 
 The several reasons alleged for assigning this Psalm to 
 Jeremias (cf. Jer. xv. 15—18 with the Psalmist’s complaint of his 
 persecutors; Jer. xi. 19, 21, with v. 10, “The zeal” &c.; Jer. 
 xxxviii. 6, with vv. 3, 15 ; vv. 35—37 read like a summary of 
 Jer. xxx.—xxxiii.), are worthy of notice, yet not so cogent as to 
 deprive of all probability the ascription “To David.” The view 
 which assigns it to the period of Saul’s persecution is not borne 
 out by the contents of the Psalm (cf. v. 9 with 1 Kings (Sam.) 
 xxii. 1—3); not to mention other exceptions. The Psalm was 
 probably composed for public worship, and the theme chosen by 
 David is the struggle of persecuted virtue with its adversaries, in 
 order, it may well be, to indite a supplication for the sufferers for 
 justice’ sake. The Psalm is usually regarded as Messianic, and, 
 indeed, no part of the Old Testament, if we except Ps. xxi. (22), 
 is more frequently quoted in the New. St.John ii. 17 cites v. 10; 
 at xv. 25, v. 5 (more likely than Ps. xxxiv. (35) 19); Rom. xv. 3, 
 “the reproaches of them,” &c., from v. 10; St. Matt, xxvii. 27—30 
 is foreshadowed in v. 13; v. 22 finds its counterpart in St. Matt, 
 xxvii. 34, and is alluded to in St.John xix. 28; in Acts i. 20, v. 26 
 is quoted as fulfilled in the fate of Judas; Rom. xi. 9, 10 describe 
 the rejection of Israel by vv. 23, 24 of this Psalm. Theodore of 
 Mopsuestia was condemned by the Fifth (Ecumenical Council for 
 maintaining that these quotations were but mere accommodations 
 of a historical Psalm. This, however, must not be taken to imply 
 that it is directly and exclusively Messianic. It may w r ell be that 
 David, while describing the persecution of the just in figurative 
 language, was led (unwittingly perhaps), by the Spirit, to describe 
 indignities whereof literal instances are recorded in the closing 
 scenes of the Redeemer’s mortal life. vv. 33—37 may be a 
 liturgical addition to the Psalm, at the return from the Captivity, 
 as is not improbably the case with vv. 20, 21 of Ps. 1 . (51). 
 
266 
 
 PSALM 68 (69). 
 
 v. 2. “ Waters,” “ mire,” frequently indicate deadly peril, or 
 calamity, v. 5. Referred to in St. John xv. 24, 25. “ Mighty,” 
 
 or “numerous,” “are in great force;” cf. “a regiment so many 
 strong .” “ Then ” is both temporal and logical. “ Restore,” &c., 
 
 probably a proverbial saying meaning undeserved punishment; 
 cf. Jer. xv. 10. vv. 7, 8. The just will be disheartened at the 
 sight of virtue persecuted, and, to all seeming, forsaken by God. 
 v. 9. During Saul’s persecution no such estrangement fell to 
 David’s lot. v. 10. “ Of Thy house” = for Thy worship, objective 
 Genitive (cf. Jer. xx. 8, 9; Ps. cxviii. (119) 139)- v. 11. 
 “ Covered ;” LXX. (Cod . Vatican .) have “ I bowed down my soul,” 
 &c. = “ humiliavi ” of Mozarabic Breviary ; several Greek Codd., 
 however, have “ I covered ” (<Tvvei<d\.vi{/a, synekalypsa) ; cf. Ps. 
 xxxiv. (35) 13. v. 12. “Sackcloth” ( saq in text), the garb of 
 penance and of mourning, v. 13. “In the gate,” not, as the 
 Targum glosses it, “ the judges,” but they that gather together in 
 the accustomed place of public concourse. “ I am the butt of 
 the coarse jokes of every boisterous company of roysterers.” 
 v. 14. “ Acceptable time,” lit ., “a time of good-pleasure.” “ Truth,” 
 God’s faithfulness to His promises of deliverance, v. 15. “ Urgeat ” 
 of Vulgate is a lively image of a violent rush of waters closing 
 suddenly over the head. v. 19. “Because of . . . enemies,” “lest 
 they say, I have prevailed against him,” Ps. xii. (13) 5 ; Ps. v. 9. 
 v. 21. “ Expected,” “ looked for,” hemmed in as I am by inveterate 
 foes. LXX. read with Syriac sdbiirah (she awaited), instead of 
 shabhWah (she has broken) of present text {Si?i = s, instead of 
 Shin = sh). “ Sick-unto-death,” “ sore sick,” mentally rather than 
 bodily. St. Jerome, “Et desperatus sum” ( = hopeless, beyond hope 
 of remedy). LXX. take it for a noun, whence “ misery.” Targum, 
 “Reproach has-broken my heart, and lo, it is vehement!” v. 22. 
 “ Gall,” in text rosh , an infusion of some exceeding bitter plant, 
 perhaps, an extract or infusion of poppies (?); cf. St. Matt, xxvii. 
 34. “Wine” (the sour wine = “vinegar” of text) “mingled with 
 gall:” St. Mark xv. 23 mentions “ wine’mingled with myrrh.” 
 St. Mark xv. 36, St. John xix. 28—30 may be taken as a second 
 fulfilment. Cf. Jer. viii. 14; Lam. iii. 15, 16; Ps. ci. (102) 10. 
 In the Psalm this may be a figurative expression for adding 
 bitterness to the grief of the persecuted saint, v. 23. “ Table ” 
 
PSALM 68 (69). 
 
 267 
 
 ......... 
 
 stands for the divers means of sensual gratification. “ May these 
 become a snare to entrap them,” a “stumbling-block” (“a trap” 
 in text), in requital for their cruelty. Instead of vdistilomim 
 (“and to [them] at ease, in peace, security,” /.<?., “When they are 
 in peace [let it become] a trap ”), LXX. have read the unpointed 
 text u-leshilliwiim (for requitals), so quoted Rom. xi. 9. LXX. 
 and Masorets had the self-same letters ; the divergent meanings 
 are due to the different pointing of the letters, or, to speak more 
 accurately, to the diversity of the traditional readings of the 
 text St. Jerome agrees herein with LXX. and Vulgate, v. 24. 
 St. Jerome and Syriac are here at one with LXX. and Vulgate. 
 In text “ loins,” the tremor of loins expresses terror, weakness; 
 cf. Nahum ii. 10; Dan. v. 6. v. 26. “Habitation,” in text firah , 
 primarily the circular encampment, or movable village, of the 
 nomad Arabs. The utter extinction of the race is meant (Acts i. 
 20 ; Luke xiii. 35). v. 27. “ They talk ” may mean, their favourite 
 topic is the pain they have been allowed to inflict; or, with 
 St. Jerome, Ibn Ezra, Qimchi, “they take delight in talking about 
 my affliction, in order that they may render it more poignant.” 
 St. Jerome, “ Et ut affligerent vulneratos tuos narrabant” (they 
 describe ways and means of aggravating the sorrows of those 
 Thou hast wounded). LXX. read ydsphti (they added), for 
 y’sapperi'i of present text (“they told,” “talked,” “counted”); in 
 both, the letters are the same, the difference is in the pointing, 
 v. 28. Lit., “Give iniquity upon their iniquity.” By “iniquity” 
 some understand “punishment,” reatus poe?ice , not reaius culpce. 
 v. 29, Sepher chayyim ( = the Book of life [lit., “of lives”], or 
 “of the living [in this world]);” cf. Exod. xxxii. 32 ; Isai. iv. 3 ; 
 Persian euphemism for homicide, “ to make the tablet of existence 
 clear of his name.” v. 30. “ Set on high,” put out of the reach 
 of harm. St. Jerome, with LXX. and Vulgate, “ suscepit me.” 
 v. 32. “A young ox,” in text shor par; shor, a generic word, 
 without distinction of age or sex ; par , determines both, “ a young 
 bull.” “ Horning ” shows its age, over one year, for, as Qimchi 
 says, under one year the beast was not a legal victim. A Jewish 
 tradition asserts the same, when the third year was passed. 
 “Cleaving hoofs” shows that it was a “clean beast” (cf. Levit. 
 xi.), fit for sacrifice, v. 32. “Seekers of,” in text dor'shey ( = they 
 
26 $ 
 
 psalm 69 (70). 
 
 that seek); LXX. read d-rshu (seek-ye); St. Jerome, “ ye that 
 seek.” The Psalm falls into three divisions. (1) vv. 2—22. 
 Description of persecution suffered on account of zeal for 
 God’s worship. (2) vv. 23—29. Execration of the persecutors. 
 (3) vv. 3 °— 37 - Confident and grateful assurance of God’s inter¬ 
 position. The imprecations (vv. 23—29) can scandalize those 
 only who are unable to place themselves with the Psalmist at the 
 standpoint of Divine retribution, and to sympathize with Its zeal 
 for the maintenance and vindication of the moral order. The 
 curse God cannot but fulminate and execute, we too may 
 utter, not indeed under the smart of personal wrong, but of our 
 zeal for God’s honour. These, and similar passages (cf. Ps. 
 cviii. (109), are inspired, not by personal feeling, but by religious 
 motives. Faith in God, in His law and authority as just Judge, 
 seem to be imperilled by triumphant oppression; zeal for justice, 
 even for that He executes by inflicting deserved punishment, 
 inspire these denunciations. It may be fully allowed that the 
 spirit here manifested is that of an elder and less perfect Covenant, 
 that it savours of unregenerate nature, as yet not kindled into 
 perfect love by the Spirit of God (cf. St. Luke ix. 55, 56). But 
 this love is no milk-and-water sentiment (cf. St. Matt, xxiii. 13—39 ; 
 Acts viii. 20; 2 Tim. iv. 14), nor is it incompatible with the 
 yearning for the triumph of God’s justice, for the punishment of 
 the obdurate foes of His Name and Kingdom. Not that even 
 thus the desire for the conversion of the wrong-doers is excluded, 
 as, were they converted, they would cease forthwith their persecu¬ 
 tion of helpless innocence. 
 
 PSALM 69 (70). 
 
 1. For the Chief-Mu¬ 
 sician ; to David, to-call-to- 
 remembrance. 
 
 2. ’Elohim, [make haste] 
 to deliver me : Y^HWAH, to 
 my help make-haste. 
 
 PSALM 69 (70). 
 
 1. For the end, [a Psalm] 
 of David to - bring - to - re¬ 
 membrance that the Lord 
 had-delivered him. 
 
 2. O God, exert-Thee for 
 mine aid : Lord, make-haste 
 to help me. 
 
PSALM 69 (70). 
 
 269 
 
 3. Ashamed and con- 
 founded-be-they that-seek- 
 after my soul; Let-them-be- 
 turned backward and put-to- 
 confusion: That-delight in 
 my hurt (i.e., wish me evil). 
 
 4. Let - them - be - turned 
 back on account of the 
 reward [tending] to their 
 shame: Who say, “ Heach, 
 
 Heach." 
 
 5. Let all that-seek Thee 
 rejoice and be-glad in Thee ; 
 
 And let- such-as-love Thy 
 salvation say continually, 
 
 Magnified-be ’Elohim." 
 
 6. But I am poor and 
 needy; ’Elohim, make-haste 
 to me; My help and de¬ 
 liverer art Thou : YaH- 
 W^H, delay not. 
 
 With but few slight changes in the wording, this Psalm is an 
 «.7ro(T7rao7xa ( apospcisnia ), or detached fragment of Psalm xxxix. 
 (40) 14—18, detached probably for public worship; whether by 
 David (“To David”), or by another, is uncertain. “To call to 
 remembrance,” Rashi takes to mean, “ for supplication,” alleging 
 Ps. xix. (20) 8, where he renders this word ( naz’kir ) as Vulgate, 
 “ invocabimus ” (we will call upon). He further quotes 1 Par. 
 (Chron.) xvi. 4, as an additional proof. Targum on Amos vi. 10, 
 renders this word, “ to pray.” The addition to Title in Cod. 
 Vatican, of LXX. (e? to o-a>o-a.i fxe Kvptov , cs to sosai me Kynon 
 — “ that the Lord may save me ”), was wanting in several Greek 
 MSS. in the days of St. Basil and of Theodoret. The clause 
 may have been transferred from v. 2 to the Title. 
 
 v. 2. St. Jerome, “ Deus, ut liberes’me” (God, that lhou 
 
 3. Let - them - be - con¬ 
 founded and ashamed, That 
 seek my life ; 
 
 4. Let - them - be - turned 
 backward and put - to - 
 shame : That wish me evil: 
 Let them forthwith be- 
 turned back with confusion, 
 That say to me, “ Well, 
 Well." 
 
 5. Let all that seek Thee 
 exult and be-glad in Thee ; 
 And let such as love Thy 
 salvation say continually, 
 “ The Lord be-magnified." 
 
 6. But I am needy and 
 poor ; God, help-Thou me ; 
 My helper and deliverer art 
 THOU : Lord, delay not. 
 
2/0 
 
 PSALM JO (;i). 
 
 mayest deliver me [hasten]). “ Be-pleased ” (of Ps. xxxix. (40) 
 14) is omitted; 7 Elohim ( = God) instead of YHWH. “ To help 
 me,” lit., “to my help.” v. 3. “Confounded,” or “put to the 
 blush;” “Together” (of xxxix. 15) is here omitted. “My soul” 
 in the former Psalm is followed by “to destroy it.” v. 4. “ Be- 
 turned-back” (in xxxix. 16), “Let them be made desolate, stupe¬ 
 fied, struck dumb [with amazement].” “ Reward,” lit., upon the 
 heel of their shame, by LXX. rendered “immediately.” “Heach;” 
 St. Jerome, “ Vah ! Vah !”—implying rebuke, reproach, malignant 
 joy. v. 5. In the former, “ YHWH be magnified.” v. 6. 
 “ Hasten to me ” (in xxxix. 18), “ May 7 Adotiay (= the Lord) think 
 of me.” Ibid., 7 Eldhay (my God), but here, “ YHWH. 77 
 
 PSALM jo (7 1). 
 
 1. In Thee, YaUWeU, 
 do-I-take-refuge: Let me 
 never be-ashamed. 
 
 2. In Thy justice deliver 
 me, and cause-me-to-escape : 
 Bow-down Thine ear to me, 
 and save me. 
 
 3. Be to me a strong rock, 
 whereunto I may continually 
 resort; Thou - hast - given- 
 commandment to save me: 
 For my Rock and my 
 fortress art THOU. 
 
 4. My God, rescue me 
 from the hand of the 
 wicked ; From the palm (i.e., 
 grasp) of the evil-doer and 
 the violent-man. 
 
 5. For Thou art my 
 
 PSALM jo (71). 
 
 1. A Psalm of David, of 
 the sons of Jonadab, and of 
 those who were first led 
 captive. In Thee, O Lord, 
 do-I-trust: Let me never be- 
 put-to-shame. 
 
 2. In Thy justice deliver 
 me, and rescue me: Incline 
 Thine ear to me, and save 
 me. 
 
 3. Be to me a protecting 
 God, and a stronghold, to 
 save me : For my stay and 
 my refuge art THOU. 
 
 4. Rescue me, my God, 
 from the hand of the sinner : 
 And from the hand of the 
 lawless and unjust-man ; 
 
 5. For Thou art He for 
 
PSALM 70 (71). 
 
 271 
 
 hope; ’Adonay YaHW^H, 
 my trust front my youth. 
 
 6. Upon Thee have-I- 
 been-stayed from the womb ; 
 Thou art He-that-took-me- 
 out of the bowels of my 
 mother: Of Thee [shall be] 
 my praise continually. 
 
 7. I-am as a wonder to 
 many: But THOU art my 
 strong refuge. 
 
 8. My mouth shall-be- 
 filled with Thy praise: All 
 the day long with Thy 
 glory. 
 
 9. Cast me not off in the 
 time of old-age: At the 
 failing of my strength for¬ 
 sake me not. 
 
 10. For mine enemies 
 speak about me : And they- 
 that-watch for my soul take- 
 counsel together; 
 
 n. Saying, God has-for- 
 saken him : Pursue, and 
 seize him, for there is none 
 to deliver. 
 
 12. O God, go-not-far 
 from me : My God, hasten 
 to my help! 
 
 13. Let-them-be-ashamed, 
 let-them-be-consumed that 
 are adversaries to my soul; 
 Let-them-be-covered with 
 reproach and confusion: 
 That-seek my hurt 
 
 whom I wait, O Lord: 
 Lord, my hope from my 
 youth. 
 
 6. Upon Thee have-I- 
 been stayed from the 
 womb; From the belly of 
 my mother Thou art my 
 protector: Thou shalt ever 
 be the theme of my song- 
 of-praise. 
 
 7. I-am, as it were, a 
 wonder to many : But THOU 
 art a strong helper. 
 
 8. Let my mouth be- 
 filled with praise : [That I 
 may hymn Thy glory] : Thy 
 majesty all the day. 
 
 9. Cast me not off at the 
 time of old-age : When my 
 strength fails, forsake me 
 not. 
 
 10. For mine enemies say 
 to me -. And they that watch 
 for my soul take counsel 
 together; 
 
 11. Saying, God has-for- 
 saken him ; Pursue and seize 
 him, for there is none to 
 rescue. 
 
 12. O God, go-not-far 
 from me: My God, give- 
 heed to my help! 
 
 13. Let - them - be - con¬ 
 founded and utterly - fail 
 that-slander my soul; Let- 
 them-be-covered with con¬ 
 fusion and shame: That 
 seek my hurt 
 
2J2 
 
 psalm 70 (7 i). 
 
 14. But as for me, I-will- 
 hope continually: And will- 
 praise Thee more and more. 
 
 15. My mouth shall-pro- 
 claim Thy justice, Thy sal¬ 
 vation all the day: Though 
 I-know not the numbers 
 [thereof]. 
 
 16. I-will-come with the 
 mighty - deeds of ’Adonay 
 Y^HW^H : I - will - make- 
 mention of Thy justice, O 
 Thou-who-alone-art. 
 
 17. O God, Thou-hast- 
 taught me from my youth : 
 And up to this-present-time 
 I - continue - to - declare Thy 
 wondrous-works, 
 
 18. Yea, also unto old- 
 age and grey-hairs, O God, 
 forsake me not; Until I- 
 have-declared Thine arm to 
 a [whole] generation: Thy 
 might to every one [that] is- 
 to-come, 
 
 19. Thy justice, O God, 
 also [reaches] to the height; 
 Thou Who hast-done great- 
 things : O God, who is like 
 unto Thee! 
 
 20. Who hast-shown me 
 distresses many and sore, 
 Thou - shalt - quicken me 
 again: And shalt-bring me 
 up again from the depths of 
 the earth. 
 
 21. Increase - Thou my 
 
 14. But I will ever hope: 
 And will praise Thee more 
 and more. 
 
 15. My mouth shall-pro- 
 claim Thy justice, Thy sal¬ 
 vation, all the day. Because 
 I-know not how to write a 
 book, 
 
 16. I - will - go - into the 
 mighty-deeds of the Lord : 
 Lord, I-will-make-mention 
 of Thy justice, of Thine 
 alone. 
 
 17. O God, Thou - hast- 
 taught me from my youth: 
 And until now I-continue- 
 to-declare Thy wondrous- 
 works, 
 
 18. Yea, even unto old- 
 age, and senile-decay; O 
 God, forsake me not; Until 
 I-shall-have-declared Thy 
 strength (lit., arm), Thy 
 might to every generation 
 that is to come, 
 
 19. Thy justice also 
 [reaching] to the highest 
 [heavens], the great-things 
 Thou-hast-done: O God, 
 who is like unto Thee! 
 
 20. What afflictions many 
 and sore hast-Thou-shown 
 to me ! Yet hast - Thou- 
 quickened me again: And 
 hast-brought-me-back again 
 from the depths of the 
 earth; 
 
 21. Thou - didst - increase 
 
PSALM 70 (71). 
 
 273 
 
 greatness, And comfort me 
 anew. 
 
 22. I-will also give-thanks 
 to Thee with a psaltery, 
 Thy truth, O my God; will- 
 I - hymn to Thee on the 
 harp : O Holy-One of Israel. 
 
 23. My lips shall-greatly- 
 rejoice, when I-sing-praises 
 to Thee : And my soul, 
 which Thou-hast-redeemed. 
 
 24. My tongue also shall- 
 celebrate Thy justice all the 
 day long: For that they- 
 have-been-ashamed, for that 
 they-have-been-brought - to- 
 confusion that-seek my hurt. 
 
 Thy grandeur, And didst- 
 comfort me again. 
 
 22. I-will also therefore 
 give - thanks to Thee on 
 instruments of psalmody, 
 [because of] Thy truth; I- 
 will-sing-psalms to Thee on 
 the harp: O Holy-One of 
 Israel. 
 
 23. My lips shall-exult, 
 when I-sing to Thee: And 
 my soul, which Thou-hast- 
 redeemed. 
 
 24. Further, my tongue 
 also shall - celebrate Thy 
 justice all the day long, 
 When they-shall-be ashamed 
 and put-to-the-blush that 
 seek my hurt. 
 
 The foregoing Psalm is “an orphan Psalm,” being without 
 title in the original text. As it follows a Psalm inscribed “to 
 David,” Ibn Ezra assigns it to the Prophet-King; so too the 
 Syriac version. If this were more than arbitrary conjecture, v. 18 
 would point to the time of Absalom’s rebellion. The curiously 
 composite title, to be found only in LXX. and Vulgate, is self¬ 
 contradictory. It can mean only that it was a favourite prayer 
 with “the sons of Jonadab,” and with the earlier exiles. The 
 sons of Jonadab, the son of Rechab (whence “ Rechabites ”) are 
 mentioned, 4 (2) Kings x. 15, 23; 1 Chron. ii. 55 ; and Jer. xxxv. 
 It is possible that when forced by the hosts of Nabuchodonosor 
 to abandon their nomad life, and to take shelter in Jerusalem— 
 which, for them, must have been a foretaste of the captivity—they 
 may have recited this Psalm as a prayer for national deliverance. 
 The Psalm is attributed to Jeremias, for reasons which, though 
 plausible, are not convincing. For the most part the Psalm is a 
 cento from Pss. xxi. (22); xxx. (31); xxxix. (40). The sudden 
 and frequent transitions from supplication to complaint, from 
 
 S 
 
 V 
 
274 
 
 PSALM 70 (71). 
 
 complaint to the denunciation of his persecutors, followed by 
 praise and renewed supplication, render the tracing of a definite 
 plan very difficult. 
 
 vv. 1—3 vary but slightly from the opening verses of Psalm 
 xxx. (31). “A strong rock,” or cc a rock of habitation;” 
 St. Jerome, “ Robustum habitaculum,” a strong habitation. 
 LXX., as is their wont, give the meaning of this figurative ex¬ 
 pression, “ A protecting God.” “ Locum munitum ” ( = a fortified 
 place, a stronghold) is either an alternative rendering of “ Rock,” 
 or LXX., most probably, read (had in their text [?]) the self-same 
 words (differing but slightly from the clause under consideration), 
 as in Ps. xxx. (31) 3. St. Jerome, “Ut ingrediar jugiter ” ( = that 
 I may continually enter), a safe and ever-ready refuge, v. 5. 
 “Hope;” LXX., “patience;” St. Jerome, “expectatio;” i.e., the 
 ground and object of my trust and patient endurance, v. 6. 
 “Stayed,” in Ps. xxi. (22) 11, “I have been cast” “took me 
 out of,” “drew me out of” (in text, ghozi, which occurs here only), 
 hence various renderings. Gesenius, “ From my mother’s womb 
 Thou hast conferred favours upon me.” Delitzsch, “ the cutter- 
 out of,” “ extractor from,” denoting the separation of the foetus 
 from the womb in the present context. St. Jerome, with Vulgate, 
 “ protector ” = o-/c€7rao-T75? ( skepastees ) of LXX., probably a scribe’s 
 blunder for tKo-Trao-Trjs ( ekspastees ) ; in Ps. xxi. 10 they render 
 6 iKfnrdcras /xe, ho ekspasas me (= “ who didst draw me out of”). 
 Others render it, “ My benefactor,” “ One who dispenses, provides 
 for me.” v. 10. Lit., “For mine enemies say to me,” “speak 
 about me,” “against me;” or, “mine enemies to me,” as the 
 words stand in text, may be equivalent to “ mine enemies,” as 
 in Ps. xxvi. (27) 2. v. 13. “Adversaries,” in text sofney, 
 “ satanizing- ones,” whence “ Satan ” (opponent, hinderer, adver¬ 
 sary, foe). “ Slanderers” (LXX. and Vulgate) may possibly be a 
 fit rendering of the text (sofney). v. 14 b. Lit., in text, “And 
 I will add upon ( = to) all Thy praise.” v. 15. In text, “For I 
 know not sephoroth ,” rendered “ numbers,” a guess, as the word 
 occurs nowhere else. Vulgate connects this clause with v. 16. 
 In most copies of LXX. it is rendered ypa/x/xaraas (grammateias), 
 rendered in Vulgate “ literaturam,” by St. Jerome literaturas 
 (= learning, the arts of composition) ; Cod. Vatican, of LXX. has 
 
PSALM 71 (72). 
 
 275 
 
 TrpayfjLOLTeLas, pragmateias (meaning, inter alia, “a written treatise,” 
 “ a systematic history,” as distinct from a bald chronicle), but by 
 St. Augustine, Cassiodorus, and in several old Latin Psalters, 
 rendered “ negotiationes ” (business, trading transactions). Some 
 light may be gained from the parallel expression in Ps. xxxix. (40) 6 
 (“They are more than I can tell”); cf. also Ps. cxxxviii. (139) 18 
 (“ Should I count [them], they are more numerous than the 
 sand ”). It seems to mean, “ Incapable as I am of penning an 
 account of Thy gracious dealings, I will at least rehearse them in 
 a hymn of praise.” v. 16. “ I-will-come with,” &c., “I will bring 
 forward the mighty deeds,” &c. LXX., “ I will go-in in the 
 might (kv Swacrreta, en dynasteia ) of the Lord,” glossed by Thal- 
 hofer, “ I will enter the fore-court of the Temple in Thy might, 
 as borne up and delivered thereby; ” or, “ with Thy might, Thy 
 wondrous deeds to tell thereof, to celebrate them.” St. Jerome, 
 “ Ingrediar in fortitudine Domini Dei” (I will go in with the 
 might of the Lord God), which, seemingly, agrees with Qimchi’s 
 “ When I go forth to battle, I will rely on nought but His might.” 
 “ Alone,” in LXX. vov /jlovov (sou monou ), of Thee (Thine only), 
 refers to “God,” not to “justice.” v. 18. “Generation,” cf. Ps. 
 xxi. (22) 32. v. 20. “Shown,” “made me see” = experience. 
 “Depths,” /.<?., “Sheol,” the grave, a common expression for over¬ 
 whelming misery. Preterites here are Preterites of confidence , 
 “Thou wilt surely,” &c. v. 22. “Psaltery” in text, pleonastically, 
 the instrument of a nebhel (kdl nebhel). “ Harp,” khinnor . For 
 nebhel , see Josephus, Antiq. Bk. 7. 
 
 PSALM 71 (72). 
 
 1. For Shelomoh, O God, 
 give Thy judgments to the 
 king: And Thy justice to 
 the king’s son. 
 
 2. May - he - judge Thy 
 people with justice: And 
 Thine afflicted - ones with 
 judgment 
 
 PSALM 71 (72). 
 
 1. A Psalm, concerning 
 Solomon. 
 
 2. O God, give Thy judg¬ 
 ment to the king: And 
 Thy justice to the king’s 
 son; To-judge Thy people 
 with justice: And Thy poor 
 with judgment. 
 
276 
 
 PSALM 71 (72). 
 
 3. May the mountains 
 bring-forth peace to the 
 people: And the hills, by 
 justice. 
 
 4. May - he - judge the 
 afflicted of the people, Save 
 the sons of the needy: And 
 crush the oppressor. 
 
 5. [So that] men-may-fear 
 Thee with the sun: And 
 before the moon, to endless 
 generations. 
 
 6. May - he - come - down 
 as rain upon the mown- 
 meadow: As showers, a 
 watering of the earth. 
 
 7. In his days may the 
 just - man flourish : And 
 abundance of peace, till 
 there be no moon. 
 
 8. May-he-have-dominion 
 from sea to sea: From the 
 river to the ends of the 
 earth. 
 
 9. Before him may the 
 Nomads bow: And may 
 his enemies lick the dust. 
 
 10. The kings of Thar- 
 ’shish and the isles shall- 
 render-tribute: The kings 
 of Shebha and of Sebha 
 shall offer a present. 
 
 11. Yea, all kings shall- 
 fall-down before him: All 
 nations shall-serve him. 
 
 3. May the mountains 
 bring peace to the people : 
 And the hills justice! 
 
 4. He - shall - judge the 
 poor of the people, And save 
 the sons of the poor: And 
 bring-low the calumniator. 
 
 5. And he-shall-continue 
 as long as the sun: And 
 before the moon, to endless 
 generations. 
 
 6. He-shall-come-down as 
 rain on the fleece : And as 
 rain-drops dropping on the 
 land. 
 
 7. In his days justice 
 shall - spring - up ; And 
 abundance of peace, Till the 
 moon be-removed. 
 
 8. He - shall - have - do¬ 
 minion also from sea to sea: 
 From the river to the ends 
 of the earth. 
 
 9. The Ethiopians shall- 
 fall-down before him: And 
 his enemies shall-lick the 
 dust. 
 
 10. The kings of Tharsis, 
 and the islands shall-offer 
 presents: The kings of the 
 Arabians and of Saba shall- 
 bring gifts. 
 
 11. Yea, all the kings [of 
 the earth] shall - worship 
 him : All nations shall-serve 
 him. 
 
 12. For he - shall - deliver 
 
 12. For he-shall-deliver 
 
PSALM ; I (;2). 
 
 2 77 
 
 the needy who cries: And 
 the afflicted, who has no 
 helper. 
 
 13. He - shall - spare the 
 weak and the needy: And 
 the souls of the needy he- 
 shalhsave (or, deliver). 
 
 14. He-shall-redeem their 
 life from fraud and from 
 violence : And precious shall 
 their blood be in his eyes. 
 
 15. May - he - live! And 
 may-it-be given to him of 
 the gold of Shebha; And 
 may - men - pray continually 
 for him : All day long may- 
 men-bless him. 
 
 16. May-there-be abund¬ 
 ance of corn in the land 
 [even] on the top of the 
 mountains; the fruit where¬ 
 of shall-wave like Lebha- 
 non : And may-men-sprout- 
 out of the city like the 
 herbage of the earth. 
 
 17. Let His Name be for 
 ever! Before the sun let 
 His Name be-propagated; 
 And may-men-bless-them- 
 selves in Him: May all 
 nations deem-Him-blessed. 
 
 18. Blessed be YfflWffl 
 God, the God of Israel: 
 Who alone does wondrous- 
 things: 
 
 19. And blessed be His 
 
 the poor from the mighty- 
 oppressor: And the needy 
 who has no helper. 
 
 13. He - shall - spare the 
 poor and the needy one; 
 And the souls of the poor 
 he-shall-save. 
 
 14. He-shall-ransom their 
 life from usury and from 
 wrong: And their name 
 [shall be] honourable before 
 him (or, precious before, 
 &c.). 
 
 15. And he-shall-live, and 
 there-shall-be-given to him 
 of the gold of Arabia; And 
 they - shall - pray for him 
 always: All day long shall- 
 they-bless him. 
 
 16. There - shall - be the 
 prop [of life] in the land 
 [even] on the tops of the 
 mountains ; The fruit there¬ 
 of shall-overtop Libanus: 
 And they [-men] shall- 
 flourish out of the city like 
 the grass of the earth. 
 
 17. Blessed-be His Name 
 for ever! His Name en¬ 
 dures longer than the sun ; 
 All the tribes of the earth 
 shall-be-blessed in Him : All 
 nations shall-magnify Him. 
 
 18. Blessed-be the Lord, 
 the God of Israel; Who 
 alone does wondrous-things : 
 
 19. And blessed-be the 
 
2/8 
 
 PSALM 71 (72). 
 
 glorious Name for ever: 
 And let the whole earth be- 
 filled with His glory. ’Amen 
 and ’Amen. 
 
 20. Ended-are the prayers 
 of David, the son of Yishay. 
 
 Name of His Majesty foir 
 ever : The whole earth shall- 
 be-filled with His glory. So- 
 be-it, So-be-it. 
 
 20. The hymns of David 
 the son of Jesse are-ended. 
 
 Two Psalms only bear the name of Solomon, this, and Ps. 
 cxxvi. (127). The analogy of the other titles points to the con¬ 
 clusion that the ascription {li Stilomoh — “ to Solomon ”) indicates 
 the author of this Psalm, even as VDavid is taken as an indication 
 of authorship, save in cases where there are reasons for doubting. 
 By tradition, or by conjecture, LXX. have been led to regard 
 Solomon as the subject rather than the author. Several Greek 
 MSS., the Peshitta Syriac, and, among other Rabbinical com¬ 
 mentators, Qimchi, assign it to David. Of far greater moment is 
 the question, whether and to what extent is the Psalm Messianic. 
 Targum paraphrases as follows (v. 1): u O God, give the course 
 of Thy judgments to the King Messiah, and Thy justice to the 
 Son of King David.” The Midrash Tehillim (= Commentary 
 on the Psalms) says of the king mentioned in v. 1 : “ This is the 
 King Messiah, for it is said, ‘ And a stem shall go forth from the 
 root of Jesse.’ ” Saadia, on Dan. vii. 13, expresses the same 
 opinion. Not to mention the Fathers, and the mind of Holy 
 Church, an overwhelming majority of the Rabbins deem this 
 Psalm directly Messianic. The view that it is but typically or 
 indirectly Messianic implies that the unknown poet, dazzled by the 
 glories of Solomon’s early reign, beheld in him the Messiah, and 
 awaited from him the fulfilment of the Messianic promises. But 
 if, with the authorities just mentioned, the Psalm be accounted 
 directly Messianic, the author pictures the Messiah and His 
 Kingdom by traits borrowed from the glories of Solomon, deeming 
 them an adequate type of the Messianic rule. The Psalm has no 
 strophic divisions. The main transitions of thought and aspiration 
 are at vv. 7, 8 ; 11,12- 15, 16. 
 
 v. 1. “Judgment,” in text mishpatim (judgments), denotes 
 the several decisions the king will have to pronounce. “Justice,” 
 the inward motive. Cf. 3 (1) Kings iii. 9, 28; x. 9. “King’s 
 
PSALM ;i (72). 
 
 279 
 
 son,” i.e., by right of birth, of royal ancestry; a title of the Christ, 
 as descendant and heir of David. The Futures in vv. 2—9 were 
 better rendered as Optatives; the Psalm is a prayer, as well as a 
 prophecy, v. 3. “Mountains,” “hills,” i.e., the whole country, of 
 which (in Palestine especially) they are the characteristic features 
 (cf. Ezech. vi. 2; xix. 9; Joel iii. 18). “May the mountains 
 bring forth,” produce, yield. “Justice;” so too St. Jerome; but 
 in text, LXX. [Cod. Vatican.), “ in justice,” “by means of,” “on 
 account of;” cf. Isai. xxxii. 17. v. 4. “Sons of the poor,” 
 i.e., the poor. “ Oppressor,” rendered by LXX. “ sycophant; ” 
 St. Jerome and Vulgate, “calumniator,” i.e., one who, by fraudu¬ 
 lent claims, or false charges, wrests the law to his own profit, ruins 
 the simple and helpless by chicanery. This is the meaning of the 
 Latin word. In text, the oppression of the weak by fraud, or by 
 violence, is implied, v. 5. Addressed to God, probably. “Fear;” 
 so St. Jerome. LXX., “ He-shall-continue,” is due to a slight 
 change of the initial and final letter of the first word of v. 5. 
 “ With the sun, before (in the presence of) the moon,” i.e., as long 
 as the moon shines; “ ultra lunam,” beyond (longer than) the 
 moon; 1 these heavenly bodies being types of things fixed and 
 immutable. Qimchi observes that, if addressed to Solomon, it is 
 hyperbolical, not so, if understood of Messiah, as in His day the 
 earth shall be filled with the knowledge of the Lord. “ Sun and 
 moon ” are explained by the final dor dorhn (generation of genera¬ 
 tions). v. 6. Gez [lit., “ that which is shorn ”), be it “ fleece ” (as 
 in Deut. xviii. 4; Jud. vi. 37), so rendered by LXX. and 
 St. Jerome, or “meadow.” The old translators evidently thought 
 of Gedeon’s fleece (Judg. vi.). Aquila’s hn Kovpav, epi kouran 
 (on a cropping of hair, or of grass) may be understood of either. 
 LXX., “As drops dropping on the earth ;” St. Jerome, “As drops 
 bedewing ( irrorantes ) the earth.” “A watering,” in apposition to 
 “ showers ” = “ that water.” v. 7. “Flourish,”///., “ shoot,” “ bud 
 forth,” carrying on the figure which describes the effects of the 
 rain. “Justice;” St. Jerome, “the just man ” (justus). “Until 
 ... no moon,” the dike occurs also in Job xiv. 12. 1 argum 
 
 renders v. 6, “ May he come down as the rain of good pleasure 
 on the grass that has been cropped by locusts ” (a reminiscence, 
 
 J “ Ultra lunam,” St. Jerome. 
 
28 o 
 
 psalm 7 1 (;2). 
 
 perhaps, of Amos vii. 1), “and as drops of the late rain, that drop 
 upon the herbage of the earth.” v. 8. “Sea to sea” (cf. Exod. 
 xxiii. 31), the Red Sea to the Mediterranean. “River” ( par 
 excellence ), the Euphrates. The poet probably had in view the 
 actual extent of Solomon’s dominions. Cf. Gen. xv. 18; Ps. 
 lxxix. (80) 12. As the promise to Abraham is expanded in that 
 made to David, it is quoted Ecclus. xliv. 23, in the very words of 
 this verse. But to return to v. 8, if, as we needs must, we view 
 the Psalm as a prophecy, “ to sea ” will mean the ocean, which, 
 according to early geographical notions, encompassed the globe. 
 LXX., showing that they deemed the Psalm to be Messianic, in 
 the direct and literal sense, “ to the ends of the inhabited earth 
 (rrjs oiKov/xlvrjs, tees oihoumenees).” v. 9. “ Ethiopians ; ” so, too, 
 St. Jerome, Aquila, Symmachus, individualizing the word in text 
 (tsiyybn - tribes, or animals of the desert). In Ps. lxxiii. (74) 14, 
 LXX. render this word “Ethiopians;” Syriac, “islands.” The 
 indomitable desert tribes, awed by his power, or attracted by the 
 justice and mildness of his rule, will do him homage, prostrate 
 themselves before him (- “ lick the dust ”), convinced that 
 resistance is bootless, v. 10. “ Tharsis,” probably Tartessus, in 
 the south of Spain, the El Dorado of the Hebrews, or a collective 
 name for the several Phoenician settlements in Spain. “ Isles ” 
 (Nominative), the empires or countries on the Mediterranean 
 seaboard ; probably a designation of the West in general. “ Render 
 tribute,” in text yashibhii (lit., “bring back,” “ cause-to-return ”), 
 refers probably to periodical payments, payments in response to 
 a claim (cf. “revenue”). “Shebha” (St. Jerome, “of Arabia”), 
 the great South Arabian kingdom, so-called because its inhabi¬ 
 tants descended from Sheba (Saba in Vulgate), the tenth son of 
 Jectan ( = Joktan), Gen. x. 26, 28. “Sebha,” either in the Yemen 
 (Arabia Felix), or, according to Josephus, 1 the ancient name of 
 the Ethiopian isle and city of Meroe; LXX., “ Saba,” a son of 
 Cush (Gen. x. 7). In a word, the rich and fertile regions of the 
 South shall acknowledge allegiance by costly presents; in text, 
 
 ’ esh'kar , collective Singular, occurs only here and in Ezech.xxvii. 15. 
 The poet doubtless had in his mind 3 (1) Kings v. x. 10, 25. 
 v. 11. “All nations,” in text kol gdyim (all the Gentiles). 
 
 1 Antiq . 2, 10, § 10. 
 
 V. 12. 
 
PSALM 71 (72). 
 
 — 
 
 — 
 
 2S1 
 
 “ For,” he wins such submission, as is here described, by the 
 practice of every royal virtue. A potente (from the powerful- 
 one); so too St. Jerome, reading the self-same letters, but with a 
 different vocalization, taking, e.g, the M, preformative of “crying,” 
 for the Preposition “ from ; ” the verse occurs, with the difference 
 of but one word (“orphan”), in Job xxix. 12, where we read 
 vociferanteiii (crying) instead of a potente. v. 13. “Spare,” so 
 St. Jerome; yachos of text means also, “he shall pity,” “be 
 grieved on account of.” v. 14. “Precious,” lit., “a matter of 
 weight,” “ no light matter,” the shedding of their blood by 
 violence. Cf. Ps. cxv. (116) 15. LXX., “their name,” but 
 Syriac, Aquila, and St. Jerome, “their blood.” LXX. probably 
 had al/xa, haima (= blood) changed by some scribe into ovo/xa, 
 onoma ( = name), or they may have read sh-m-m ( - “ their name ”), 
 instead of d-m-m (their blood), v. 15. “Live,” cf. “Long live 
 the king! ” Aben Ezra interprets this, “ The poor man (thus 
 protected) shall live; [the king] shall give to him of the gold 
 brought to him [the king] from Arabia,” &c. “ Pray,” “ bless,” 
 
 in text, “may one give,” “may one pray,” impersonal, “one” = 
 French on, don, German man. “ Pray for him,” LXX. (yepl 
 avrov, peri avion). Several old Latin Psalters read orabunt (they 
 shall pray); St. Jerome, “et orabunt de eo” (concerning him, on 
 his behalf); some of these old Psalters read “pro eo” ( = for 
 him). Prayer for Holy Church, for the coming of God’s King¬ 
 dom, for its peace and extension, are prayers for Christ. Such 
 too were the “ Hosannas ” ( = “ Save now,” “ Save, I pray ”), which 
 greeted His entrance into Jerusalem. “Bless,” by wishing for 
 His triumph over the powers of darkness, or by thanksgiving and 
 praise for the mercies He has won for us. “ All day long ” may 
 well refer to the Canonical Hours, v. 16. There shall be (may 
 there be) phissath-bar, variously rendered “ abundance of corn,” 
 “ a ha?idful of corn;” Syriac, sugo, a quantity; Talmud, “Let 
 bread be for a prop in the land,” <&c. ; St. Jerome, “ Erit 
 memorabile triticum in terra ; in capite montium,” &c. (There 
 will be memorable wheat in the land : a corn-harvest noteworthy 
 for plenty [?]; on the top \lit., as in text, “ head ”] of the 
 mountains, &c.). LXX., o-rrypiy/xo. (steerigma) ; Vulgate, “ firma- 
 mentum ” (support, stay, prop; cf. Targum above). ^-njpiy/xa, 
 
282 
 
 PSALM 71 (72). 
 
 perhaps, equivalent to o-r^piy/xd. aprov, artou (“ staff of bread,” 
 Ps. civ. (105) 16), or, as supposed by some, a blundering trans¬ 
 formation of o-ltov 8pdyp.a, sitou dragma ( = a sheaf, a handful 
 of wheat). “ Firmamentum ” is thought by some few to be 
 substituted for an earlier “ frumentum 55 (corn). “Top of 
 mountains, 55 or “ unto the top, 55 &c., the most barren parts of the 
 land. “ Lebanon 55 is used here for the trees of Lebanon, as in 
 Isai. xl. 16. “Wave, 55 or “rustle, 55 ///., in text, “shall tremble; 55 
 Ewald, “will be high, 55 akin to the “shall be lifted up above 55 
 of LXX., and of St. Jerome’s “ elevabitur. 55 A forecast of the 
 plenty of natural produce that is to mark the Messianic period. 
 “They [men] shall sprout out, spring forth, flourish. 55 Increase 
 of population is characteristic of the Messianic reign ; cf. Isai. 
 xlix. 20; Zach. ii. 4. Cf. Job v. 25, where the same metaphor 
 occurs, v. 17. St. Jerome, “ Erit nomen ejus in seternum 55 (His 
 Name shall be for ever). In text, “propagated, 55 “continued in 
 his race, 55 if with the Qeri (“read, 55 “to be read, 55 i.e., marginal 
 emendation) we read yinnon; but, if the verb be active, as in 
 the Kethibh (“ written, 55 the text), yAnnin , “ May His Name send 
 forth new shoots. 55 “ Bless-themselves in Him, 55 “ invoke for 
 themselves the happiness and welfare they behold in Him. 55 
 This reflective form of the verb occurs in Gen. xxii. 18; xxvi. 4. 
 vv. 18, 19 are to be taken as an integral part of the Psalm. The 
 doxology, or berakah (blessing), is not affixed to the closing 
 Psalm of each Book, but, vice versa , the closing Psalm is given 
 that position, because it ends with a berakah. v. 20 is to be 
 regarded as a compiler’s note. The notion that it is to be 
 interpreted as a meaning that David’s whole desire is hereby 
 expressed, that he had nothing more to ask for, is far-fetched. It 
 can hardly be a Davidic Psalm. Job xxxi. 40 is not a case in 
 point. 
 
Book Ubtrfc* 
 
 PSALM 72 (73). 
 
 1. A Psalm to ’Asaph. 
 Truly God is good to Israel, 
 To the clean of heart! 
 
 2. But as for me, my feet 
 had almost tottered: My 
 steps had well-nigh slipped, 
 
 3. For I - was - indignant 
 with the boastful: When I- 
 saw the prosperity of the 
 wicked. 
 
 4. For there are no bands 
 (i.e., pangs [?]) to their 
 death ; But their strength is 
 firm. 
 
 5. They-are-not in the 
 trouble of man : Neither are- 
 they-smitten like mankind. 
 
 6. Therefore pride en- 
 circles-their-neck: Violence 
 covers them [as] a garment. 
 
 7. Their eye peers-forth 
 from out of [their] fat: The 
 imaginations of [their] heart 
 overflow [?] ( or , they-have- 
 exceeded the expectations 
 of [their] heart). 
 
 PSALM 72 (73). 
 
 1. A Psalm of Asaph. 
 How good is God to Israel, 
 to the upright in heart! 
 
 2. But as for me, my feet 
 had all-but tottered: My 
 steps had almost slipped, 
 
 3. For I-was-envious at 
 the transgressors: Behold¬ 
 ing the prosperity of sinners. 
 
 4. For they are in no 
 alarm about their death; 
 And they are firm under 
 their affliction. 
 
 5. They-are not in the 
 trouble of men: And are 
 not scourged like [other] 
 men. 
 
 6. Therefore pride holds 
 them fast : They - are- 
 clothed with their injustice 
 [and impiety]. 
 
 7. Their iniquity comes- 
 forth, as-it-were, from out 
 of fatness : They-press-for- 
 ward to whatever their heart 
 covets. 
 
284 
 
 PSALM 72 (73). 
 
 8. They-scoff, and speak 
 oppression with perverse- 
 intent : They-speak from 
 on-high (or, loftily). 
 
 9. They-set theif mouth 
 in the heavens : And their 
 tongue goes through the 
 earth. 
 
 10. Therefore his people 
 turn thither: And waters of 
 a full [cup (?)] are-drained 
 by them. 
 
 11. And they-say, How 
 does God know ? And 
 is - there knowledge in 
 “El’yon? 
 
 12. Lo, such are the 
 wicked : And the ever 
 undisturbed attain great- 
 power. 
 
 13. Surely in-vain have-I- 
 cleansed my heart: And 
 washed my hands in inno¬ 
 cence ; 
 
 14. For I - have - been- 
 plagued all the day: And 
 my chastisement was every- 
 morning. 
 
 15. Had-I-said, Let-me- 
 speak thus : Lo, I-had-been- 
 untrue to the generation of 
 Thy children. 
 
 16. Yet when I-pondered 
 that I-might-know this : It- 
 was too-difficult in mine 
 eyes; 
 
 8. They-take-counsel, and 
 speak wickedness : They- 
 utter injustice in [their] 
 pride ( ?). 
 
 9. They-set their mouth 
 against heaven: And their 
 tongue goes - through the 
 earth. 
 
 10. Therefore do my 
 people turn hither: And 
 full days shall-be-found in 
 them. 
 
 11. And they-say, How 
 does God know? And is- 
 there knowledge in the 
 Most-High ? 
 
 12. Lo, these are the 
 sinners! And they - that- 
 prosper always, attain to 
 riches (or, prosper in the 
 world). 
 
 13. [And I-said,] In vain 
 
 then have - I - justified my 
 heart: And washed my 
 
 hands among the innocent 
 (or, in innocence) ; 
 
 14. And have - been 
 scourged all the day long: 
 And my chastisement was 
 every-morning. 
 
 15. Had - I - said, I-will- 
 speak thus: Lo, I-had-dis- 
 owned the generation of 
 Thy children. 
 
 16. And I-pondered that 
 I-might-understand this : It 
 was too difficult for me ; 
 
PSALM /2 (73). 
 
 285 
 
 17. Until I-went into the 
 sanctuary of God : [Until] I- 
 considered their latter-end. 
 
 18. Truly, Thou -settest- 
 them in slippery - places : 
 Thou-castest-them-down to 
 ruins. 
 
 19. How are-they-become 
 a desolation in a moment! 
 Brought - to - an - end, con¬ 
 sumed with terrors! 
 
 20. As a dream, immedi¬ 
 ately after awaking: [So] 
 ’Adonay, in awaking, dost- 
 Thou-despise their image. 
 
 21. For my heart was-in- 
 a - ferment: And I - was- 
 pricked in my reins: 
 
 22. Yea, I have been a 
 stupid-animal, and ignorant: 
 A behemoth have-I-been 
 with Thee. 
 
 23. Yet, as for me, I 
 am continually with Thee : 
 Thou - hast - held my right 
 hand ; 
 
 24. With Thy counsel 
 wilt-Thou-guide me: And 
 afterwards gloriously receive 
 me. 
 
 25. Whom have I in the 
 heavens? And with Thee, 
 I-delight not [in aught] on 
 the earth. 
 
 26. My flesh and my heart 
 
 17. Until I-go-into the 
 sanctuary of God : And [so] 
 understand their latter-end. 
 
 18. Surely, Thou-settest 
 [snares] for them, on account 
 of their crafty - dealings : 
 Thou - castest - them down, 
 when men-extol them. 
 
 19. How are-they become 
 a desolation ! Suddenly 
 they-come-to-an-end, they- 
 perish because of their 
 iniquity. 
 
 20. As a dream of-one- 
 awaking : So, Lord, in [Thy] 
 city wilt-Thou despise their 
 image (or, reduce their 
 phantom to nought). 
 
 21. For my heart was-on- 
 fire : And my reins were- 
 changed; 
 
 22. Yea, I-am-become a 
 [mental] nullity, without 
 understanding: 
 
 23. As a beast-of-burden 
 was-I before Thee: Yet am 
 I always with Thee ; 
 
 24. Thou-hast-held my 
 right hand: Thou-guidest 
 me according to Thy will, 
 And receivest me with glory. 
 
 25. For what have I in 
 heaven? And beside Thee, 
 what can - I - desire upon 
 earth ? 
 
 26. My flesh and my heart 
 
286 
 
 PSALM /2 (73). 
 
 may-waste-away ; The Rock 
 of my heart and my portion 
 is God for evermore. 
 
 27. For, behold, those-far 
 from Thee shall - perish : 
 Thou-hast-clestroyed every 
 one that departs-wantonly 
 from Thee. 
 
 28. But as for me, to 
 draw-near to God is good 
 for me; I-have-made (lit., 
 put) ’Adonay Y^HWT my 
 refuge: That I-may-tell of 
 all Thy works. 
 
 have-failed: [But] the God 
 of my heart, and my portion 
 is God for evermore. 
 
 27. For, behold, they that 
 go-far from Thee shall- 
 perish : Thou-hast-destroyed 
 all who depart - wantonly 
 from Thee. 
 
 28. But for me it is good 
 to-cleave-closely to God; 
 To put my trust in the Lord 
 God : That I-may-proclaim 
 all Thy works [in the gates 
 of the daughter of Sion]. 
 
 The Psalm presents several difficulties, both in the text and in 
 the versions. Its subject-matter is the ever-recurring problem, 
 the conciliation, to wit, of God’s justice and goodness with the 
 prosperity and power of the wicked, and with the trials and 
 sufferings of those who try to serve Him. To the thoughtful Jew 
 this problem was more difficult than to any other. The Law, 
 while implying, had nowhere definitely promised a future life. 
 Its sanctions were temporal rewards and punishments, as was 
 necessarily the case, since it was primarily addressed to the 
 nation. The perplexity that appears in this Psalm is substantially 
 the same as in Ps. xxxvi. (37); xlviii. (49), and is akin, in part at 
 least, to that we meet with in Ps. xxxix. (40). It recurs also in 
 Job and Ecclesiastes; but it is dealt with differently. The Psalm 
 falls into two divisions : in the former, the poet states his thesis 
 at the very outset (v. 1). He next summarily depicts the mental 
 conflict, in which he had well-nigh made shipwreck of his faith 
 (vv. 2, 3). The prosperity of the ungodly, their influence, 
 domineering pride, seemingly unchecked, rack his soul with the 
 agonies of doubt (vv. 4—n), and bring him to the verge of 
 atheism (vv. 12 —14). In the second, shrinking therefrom, he 
 seeks the restoration of his faith (vv. 15—17) by attending public 
 worship. In the fellowship of devout believers, in secret prayer 
 for light, he obtains an insight into the instability of all he envies 
 
PSALM 72 (73). 
 
 in the lot of the wicked, and the folly of the conclusions to which 
 he had been led (vv. 18—22). He expresses his conviction in 
 the ultimate triumph of good over evil, that peace and plenty are 
 to be found in cleaving close to God. 
 
 v. 1. “Truly,” &c., the final result of his questionings, v. 2. 
 “ Slipped,” lit., “ were poured out.” v. 3. “ Boastful,” or “ arro¬ 
 gant.” v. 4. The widely different renderings of the ancient 
 versions, and the divergences of Hebrew commentators, suggest 
 doubts as to the integrity of the text. “ Bands ” ( chartsubboth in 
 text occurs only here and in Isai. lviii. 6, “ Loose the bands of 
 wickedness”). It may mean either : (1) They think not of death, 
 they never allow the thought of it to mar their pleasures (cf. 
 Vulgate, respectus ); so rendered by Symmachus and St. Jerome. 
 (2) God thinks not, cares not to cut them off in their sins. (3) So 
 easy and painless is their death, that it inspires no dread either 
 in themselves or in others. “ There are no deadly pangs (chains) 
 for them.” To this may be referred Targum, “ They are neither 
 terrified nor grieved on account of the day of their death ; ” 
 amveucris, ana?ievsis (denial, refusal, reluctance [?]) of LXX. may 
 (perhaps) fall under this head. Aquila, “ There are no deep 
 afflictions ( Sva-n-dOeiac, dyspdtheiai) at their death.” Some Rab¬ 
 binical commentators opine that the word in text (rendered 
 “bands”) is a syllabic sign for “terrors and pains,” whether 
 bodily or mental. The oldest Latin Psalters have for respectus, 
 declinatio mortis (or morti), meaning either, “ There’s no avoiding 
 of death,” or, “None would shrink ( turn aside') from a death [so 
 painless as] theirs,” which may come to the same as LXX., 
 avdvevo-Ls, if taken as synonymous of u.TrayopevcrL<; ( apagorevsis ), 
 “denial.” Syriac, “They have no expectation of death,” or, 
 “There is no end to their death.” “Their strength is firm;” 
 Gesenius, “Their belly (body) is fat;” St. Jerome, “And firm 
 are their vestibules ” (or, “palaces,” as some Rabbis have rendered), 
 v. 5. Lit., “ In the trouble of man they are not : And with 
 mankind they are not plagued.” v. 6. Gesenius, “ Pride surrounds 
 them like a neck-chain,” “ like a collar ; ” cf colloquial, “ collars 
 them.” LXX., “grasps.” A stiff neck is used poetically for the 
 seat of pride; cf. Ps. lxxiv. (75) 6 ; Isai. iii. 16. St. Jerome, “ Ideo 
 nutriti sunt ad superbiam ” (Therefore are they suckled to pride) ; 
 
288 
 
 PSALM 72 (73). 
 
 the Cistercian copy of his version reads, “ Ideo suffocavit eos 
 superbia” (Therefore has pride choked them), v. 7. “Eye . . . 
 fat;” this may mean, as in Isai. vi. 10, their callous moral state, 
 or the visible result of their self-indulgence, cf. Job. xv. 27. 
 LXX., instead of “eye,” “iniquity,” by reading Waw instead of 
 the medial Yodh. Hemistich b is explained by Qimchi and 
 Rashi, “ They pass beyond the imaginations of their heart,” i.e., 
 their success, their good fortune, exceed their desires, their 
 expectations. St. Jerome’s “ transierunt cogitationes cordis” (a 
 baldly literal rendering), may mean as much. LXX., “They press 
 onward (succeed in attaining) to whatever their sensual heart 
 desires,” they achieve all their lusts yearn for. Gesenius takes it 
 to mean (cf. Thalhofer), “ Their feelings, thoughts, designs over¬ 
 flow ^ and pour themselves out in words; ” “ The imaginations 
 (thoughts, plans) of the heart overflow,” i.e., Their heart is so full 
 of malignant devices, that it overflows; cf. Hab. i. 11. The early 
 Latin Psalters, for “ affectum cordis,” render more closely BidOecnv 
 ( diathesin ) of LXX., dispositionem, i.e., they attain to what their 
 heart purposes, v. 8. “ Scoff,” mock ; so St. Jerome. “ From on 
 high;” St. Jerome’s “ de excelso,” haughtily, proudly; Targum, 
 “ They speak . . . from the height of their heart.” v. 9. “ In 
 the heavens; ” LXX., eis ovpavov (eis our anon ); Vulgate and 
 St. Jerome, “in coelum” (against heaven); so too Aben Ezra, but 
 not supported by the usage of the language. “ In the heavens,” 
 denying (v. 11) the power and Providence of God, they claim a 
 sort of divine authority for their behests; their tongue spares no 
 one, nothing on earth; they give free scope to their malice, 
 v. 10. Misled by their prosperity and by their tall talk, “ my 
 people” {“my,” LXX., Vulgate), in text “His people,” the people 
 of God, or an individual is substituted for the mass of the godless 
 faction ( - their people). “ Thither,” to the way of the impious. 
 “Waters of fulness are drained by them,” so text. “Waters;” 
 among several other divergent explanations, “ waters ” are taken 
 to mean sensual gratifications, or the numerous following these 
 wicked one? attract. LXX., Vulgate, “And full days shall be 
 found in them,” i.e., either a long life, or days full of enjoyment. 
 St. Jerome, “ Et quis plenus invenietur in eis?” (And who among 
 them shall be found full ?). “ And who ? ” “ and days,” “ and 
 
PSALM 72 (73). 
 
 289 
 
 waters,” are scarcely distinguishable in the unpointed Hebrew 
 script, v. 12. “ Lo, such is the state (viz., that described in vv. 
 
 4—10) of the wicked,” best understood as spoken by those who 
 have turned to their ways. “ Ever undisturbed ” (in a bad sense), 
 “reckless,” “careless.” St. Jerome, like Vulgate, “Abundantes 
 in saeculo ” (living in abundance in [this] world). LXX., eU tov 
 aluiva, eis ton aidna (- for ever, always), whence, in old Psalters, 
 
 “ in saeculum ” (for ever), inexhaustible wealth, which they increase 
 by the acquisition of fresh means of enjoyment, of influence, 
 “attain great power.” v. 13. “And I said,” wanting in text and 
 in St. Jerome, v. 15. If I had yielded to the temptation to utter 
 such doubts as (vv. 13—14), “ Lo, I should deal falsely,” &c. 
 St. Jerome, “ I should have forsaken ” ( reliqui ). LXX., “ Broken 
 covenant.” “ Thy children,” cf. Deut. xiv. 1 ; “ Generation of 
 the just,” Ps. xiii. (14) 5. v. 16. “Yet when I pondered in order 
 to solve [these perplexities], it was labour (weariness),” &c.; cf. 
 Eccl. viii. 17. Vulgate, existimabam occurs in the later classics = 
 
 “ I reflected,” “ pondered.” Codex Verona and St. Augustine 
 render vniXafiov ( hypelabon) of LXX., “ suscepi cognoscere” (I 
 undertook to understand), v. 17. Communion with God, with 
 God’s children in prayer and in worship calms this mental 
 conflict, and reveals to him the true standpoint—“What does it 
 all end in?” v. 18. Milan and Monte Cassino Psalter complete 
 the construction, “ posuisti eis mala ” (evils); Roman, “ dis- 
 posuisti eis mala ” (hast prepared evils for them). “Ruins,” “ad 
 interitum ” ( = to destruction), St. Jerome. LXX., “In being 
 (= when they were) lifted up,” reading massuoth from nasa (he 
 raised), instead of ?nashshuoth (destructions); Targum, pits; it 
 occurs only here and in v. 3 of next Psalm, v. 19. “Consumed 
 with terrors;” St. Jerome, “Consumed as if they were not” 
 (quasi non sint), by dividing “ terrors ” into two words ( not — to be). 
 v. 20. “ In Thy city,” so LXX. and St. Jerome ( = Jerusalem [?]); 
 “ in the city,” so Aben Ezra; Rashi, “ in anger; ” Targum and 
 Gesenius (doubtfully), “in arousing Thyself” ( = when Thou 
 arousest-Thyself), “ Thou shalt despise ” (= cast out with con¬ 
 tempt) “ their image ” (= phantom, pomp, and splendour that 
 have no substance, no reality). Qimchi, “in raising ( = awaken- 
 ing) [the dead].” v. 21. Self-reproach. Thalhofer suggests the 
 
 T 
 
290 
 
 PSALM 73 (74). 
 
 insertion of some such clause as, “ Why did I ever entertain such 
 unbelieving thoughts ? lose sight of the conviction expressed in 
 vv. 18—20?” Answered in this verse, “For ( = because) my 
 heart was embittered ” (with anger or sorrow). LXX., “ on fire ” 
 (c&KavOrj, exekavthee ) in most Codices, but in Cod. Vatican., “My 
 heart has been gladdened .” “ I was pricked, goaded, pierced- 
 
 through (with grief) in my reins; ” LXX., “ And my reins (the 
 seat of desire) have been changed ,” as though from shanah (he 
 changed), instead of shanan (he sharpened), v. 22. “Yea, I 
 myself (emphatic) was stupid, brutish.” “ Brought to nothing ” of 
 Vulgate is too literal a rendering of LXX.; Thalhofer, “a [mental] 
 nullity.” “ Behemoth ” (Egyptian, p-ehe-mou [or mout]) - “ the- 
 ox-of-water ” (or “ of the water,” /, feminine article suffixed), the 
 hippopotamus, emblem of colossal stupidity, v. 24. “Counsel,” 
 “With Thy counsel; ” so LXX., / 3 ov\rj (< boulee ), mis-rendered in 
 Vulgate, “By Thy will, favour.” v. 25. “With Thee;” St. Jerome, 
 “tecum” ( = ditto). LXX., irapa crov , para sou (beside Thee). 
 “In communion with Thee I have no pleasure,” &c. v. 26. May 
 be construed concessively, “Though my . . . heart fail,” “My 
 heart may have failed.” “ Rock,” “ robur ” (strength), St. Jerome ; 
 LXX., “God,” as is their wont, cf. Job xiii. 15. v. 27. “Wantonly- 
 depart,” lit., “fornicating;” cf. Osee. ii. Apostatize, as the 
 covenant with Israel is likened to the marriage-tie. Targum, 
 “Who wander (go astray) from Thy fear.” v. 28. In text, “The 
 approach to, the drawing near to.” “Works;” St. Jerome, 
 “ annuntiationes ” (messages, declarations). “ In the gates,” &c., 
 is neither in text, nor in St. Jerome; taken by LXX. from Ps. ix. 
 15, and copied from them by the Vulgate. 
 
 PSALM 73 (74). 
 
 i. A Mas’kil, to Asaph. 
 O God, why hast-Thou-cast 
 [us] - off for ever ? [Why] 
 does Thine anger smoke 
 against the sheep of Thy 
 pasture ? 
 
 PSALM 73 (74)- 
 
 1. [A Psalm] of instruc¬ 
 tion for Asaph. Wherefore 
 hast-Thou-rejected [us] for 
 ever, O God ? [Why] is 
 Thy wrath incensed against 
 the sheep of Thy pasture ? 
 
PSALM 73 (74). 
 
 291 
 
 2. Remember Thy con¬ 
 gregation Thou - hast - ac¬ 
 quired of-old, [Which] Thou- 
 hast-redeemed [as] the tribe 
 of Thine inheritance: Mount 
 Tsiyyon, wherein Thou-hast- 
 dwelt. 
 
 3. Lift-up Thy footsteps 
 to the perpetual ruins : 
 Everything in the sanctuary 
 has the enemy laid-waste. 
 
 4. Thine adversaries have- 
 roared in the midst of Thine 
 Assembly: They-have-set- 
 up for tokens their own 
 tokens. 
 
 5. He (it)-was-known (i.e., 
 He [the enemy]) appears 
 as one - striking upward : 
 With axes in a thicket of 
 the wood (or, in a woody 
 grove). 
 
 6. Yea, now they-smite- 
 down altogether the carved- 
 panels thereof: With hatchet 
 and hammers. 
 
 7. They-have - set Thy 
 sanctuary on fire : They- 
 have-defiled to the ground 
 the dwelling-place of Thy 
 Name. 
 
 8. They - said in their 
 heart, “ Let- us -crush- them 
 altogether : ” They - have- 
 burnt - down all the syna¬ 
 gogues (?) of God in the land. 
 
 2. Remember Thy con¬ 
 gregation which Thou-hast- 
 possessed from the begin¬ 
 ning, [Which] Thou-hast- 
 redeemed [as] the rod of 
 Thine inheritance, Mount 
 Sion, wherein Thou - hast- 
 dwelt. 
 
 3. Lift - up Thy hands 
 against their pride con¬ 
 tinually : [On account of] 
 all the ruin the enemy has- 
 wrought in the sanctuary. 
 
 4. And they that hate 
 Thee have-raised-a-boastful- 
 shout in the midst of Thy 
 festival. They-have-set-up 
 their ensigns for signs : 
 
 5. —in their ignorance. 
 In the gate, on the battle¬ 
 ment. As in a grove of 
 trees, 
 
 6. They-have-hewn-down- 
 its gates at once : With 
 hatchet and mattock have- 
 they-broken-it-down. 
 
 7. They - have - burned- 
 down Thy sanctuary with 
 fire: They-have-defiled to 
 the ground the Tabernacle 
 of Thy Name. 
 
 8. They-said in their heart, 
 the whole brood of them to¬ 
 gether : Let-us-abolish all 
 the festivals of God from the 
 land. 
 
292 
 
 PSALM 73 (74). 
 
 9. Our signs we-see not. 
 There is no longer a pro¬ 
 phet : Neither is there with 
 us any who - knows how 
 long. 
 
 10. How long, O God, 
 shall the adversary blas¬ 
 pheme ? Shall the enemy 
 revile Thy Name for ever? 
 
 11. Why drawest-Thou- 
 back Thy hand, yea, Thy 
 right - hand ? From the 
 midst of Thy bosom [pluck 
 it out (?)] make-an-end. 
 
 12. Yet is God, my King 
 of old : Working deliver¬ 
 ances in the midst of the 
 earth. 
 
 13. Thou didst-divide the 
 sea by Thy might: Thou- 
 brakest the heads of the 
 dragons on the waters. 
 
 14. THOU didst-break-in- 
 pieces the heads of Liv’ya- 
 than. Thou-gavest him as 
 food to the people dwelling- 
 in-the-desert. 
 
 15. Thou didst - cleave 
 spring and brook : THOU 
 didst-dry-up ever-flowing 
 rivers. 
 
 16. Thine is the day, 
 Thine also the night : THOU 
 hast-prepared the luminary 
 and the sun. 
 
 17. Thou hast-set all the 
 borders of the earth : Sum- 
 
 9. Our signs we-see not: 
 There is no longer a pro¬ 
 phet : And He (God)-knows 
 us no more. 
 
 10. How long, O God, 
 shall the enemy reproach ? 
 Shall the adversary provoke 
 Thy Name for ever? 
 
 11. Why turnest-Thou- 
 away Thy hand, yea, Thy 
 right-hand ? [Bring it] com¬ 
 pletely out of the midst of 
 Thy bosom. 
 
 12. But God is our King 
 before the ages : He-has- 
 wrought deliverance in the 
 midst of the earth. 
 
 13. Thou, by Thy might, 
 didst - make the sea solid : 
 Thou-didst-shatter the heads 
 of the dragons in the 
 waters. 
 
 14. THOU didst-shatter 
 the heads of the dragon: 
 Thou-gavest him as food to 
 the Ethiopian nations. 
 
 15. Thou didst - cleave 
 springs and streams : THOU 
 didst-dry-up the rivers of 
 ’Ethan. 
 
 16. Thine is the day, 
 Thine too the night: THOU 
 hast-prepared the dawn and 
 the sun. 
 
 17. Thou hast-set all the 
 borders of the earth : Sum- 
 
PSALM 73 (74). 
 
 293 
 
 mer and winter—T hou hast- 
 formed them. 
 
 18. Remember this, the 
 enemy has - blasphemed 
 Y#HW>H : And a foolish 
 people have-reviled Thy 
 Name. 
 
 19. Give not up to the 
 wild-beast the soul of Thy 
 turtle-dove : The life of 
 Thine afflicted forget not 
 for ever. 
 
 20. Have-regard to the 
 Covenant: For the dark- 
 places of the land are-filled 
 with the dwellings of vio¬ 
 lence. 
 
 21. Let not the crushed- 
 one turn - back ashamed : 
 Let the afflicted and the 
 poor praise Thy Name. 
 
 22. Arise, O God, plead 
 Thine own cause: Remem¬ 
 ber Thy reproach from a 
 fool all the day. 
 
 23. Forget not the voice 
 of Thine adversaries : The 
 noise of them - that - rise- 
 against Thee goes-up con¬ 
 tinually. 
 
 mer and spring—T hou hast- 
 fashioned them. 
 
 18. Remember this, the 
 enemy has-reproached the 
 Lord : And a foolish people 
 have-provoked Thy Name. 
 
 19. Give not up to the 
 wild-beasts souls that-give- 
 thanks to Thee. And the 
 souls of Thy poor forget not 
 for ever. 
 
 20. Look to Thy cove¬ 
 nant : For the mentally- 
 dark-ones of the land have 
 an abundance of dwellings 
 [acquired] by wrong. 
 
 21. Let not the afflicted 
 be-turned-back confounded : 
 The poor and the needy 
 shall-praise Thy Name. 
 
 22. Arise, O God, plead 
 Thy cause : Remember Thy 
 reproaches [that come] from 
 a foolish-man all the day 
 long. 
 
 23. Forget not the revil- 
 ings of Thine enemies : The 
 pride of them that hate 
 Thee goes-up continually. 
 
 We fail to discover in this Psalm a regular strophic division. 
 It opens with a complaint and supplication (vv. 1, 2); the 
 calamities of Israel, especially the destruction of the Sanctuary 
 (vv. 3—9); the poet calls on God for help (vv. 10, n), calling to 
 mind God’s past wondrous benefits to Israel (vv. 13—15), the 
 manifestations of His might in the creation and regular succession 
 
294 
 
 PSALM 73 (74). 
 
 of changes in Nature (vv. 16, 17); finally, a prayer for deliverance 
 from heathen oppression. The Psalm refers to the same calamity 
 as Ps. lxxviii. (79), but the latter dwells mainly on the wholesale 
 butchery of the inhabitants of Jerusalem, while this Psalm depicts 
 the desecration of the Temple, the ruthless destruction of its 
 ornaments, its pollution by the introduction of heathen worship. 
 Jewish history presents but two situations to which both Psalms 
 can be reasonably referred—the Babylonian invasion (b.c. 588), 
 and the Syrian persecution (b.c. 167). Those who, on a priori 
 grounds, maintain that the Old Testament Canon was finally 
 closed under Esdras, are, of course, compelled to assign it to the 
 former calamity. But several commentators, both among the 
 Fathers and Catholic and non-Catholic authors of a later date, 
 connect it with the insolent oppression of Antiochus Epiphanes, 
 recorded in 1 Machab. i.—iv. The contents of the Psalm can 
 be alleged in support of either view, but there are, here and there, 
 expressions which are more readily explained on the supposition 
 that the Psalm was composed in the time of the Machabees. It 
 is entitled a Mas'kil (a didactic ode), in that it is a model of 
 earnest and trustful prayer in times of overwhelming affliction. 
 “To Asaph” (-of, by A.), a member of the choral guild insti¬ 
 tuted by Asaph, the cotemporary of David, mentioned 1 Esdras 
 (Ezra) ii. 41 ; iii. 10; Nehem. vii. 45. 
 
 v. 1. “Sheep (flock) ... of pasture” frequently occurs in 
 the Psalms inscribed “ to Asaph.” v. 2. “ Of old,” refers to the 
 deliverance from Egypt. “Rod;” so LXX. and St. Jerome; by 
 Targum, “ tribe.” The word in text ( shebhet ) = “ staff,” “ rod,” 
 “crook,” “sceptre,” “measuring rod,” and (by metonymy) “the 
 lot, or portion measured off.” v. 3. “ Lift up Thy footsteps,” in 
 Eastern parlance “ come quickly,” “ dally not.” “ Ruins,” places 
 long desolate, which seem as if they would never be rebuilt. 
 Rashi, “ Raise Thy steps for everlasting destructions,” /.<?., for the 
 everlasting ruin of the enemy. LXX. here (as in the foregoing 
 Ps. v. 18) read massuoth (see above), instead of mashshuoth. 
 Syriac, “ against those who lift themselves up over them in strength.” 
 LXX. are quite as likely to be right as the Masorah. “ [On 
 account of] all the enemy has wrought,” &c. ; so Aben Ezra. 
 “ All manner of evil has the enemy wrought,” &c., is permissible. 
 
psalm 73 (74). 
 
 29s 
 
 v. 4. “Roared,” so literally. “Raised a shout;” Rashi refers 
 Lam. ii. 7 to this v. 4. “ Assembly ” = “ place of assembly ; ” the 
 
 word in text =“ an appointed place , or time for meeting.” It 
 originally designates the Mosaic tent or tabernacle, then the great 
 festivals. In Lam. ii. 6, the word occurs in both senses. LXX. 
 have in view the disturbance and violent interruption of public 
 worship (ioprrjs, heortees — “festival”). “Signs,” either military 
 standards, trophies, as LXX. seem to have taken it, or religious 
 emblems, as mentioned in 1 Machab. i. 54, 59; cf. iii. 48. 
 Perhaps both may be understood, the symbols of a foreign power 
 and cult. vv. 5, 6. Father Houbigant renders “ One appears ” (lit., 
 is known, makes himself known) “as a man lifting upward axes 
 in a dense wood.” 6. “ And now the gates thereof they break in 
 pieces altogether with hatchet and with hammer.” Targum, “ He 
 (= one) strikes with the hammer like a man who raises his hand 
 in a thicket of wood to hew it with the axes : Even so are they 
 demolishing the carved work altogether with a hatchet: And with 
 a two-edged axe are they smiting, [and] with hammers.” The 
 kashil ( = hatchet [?]) and kelappoth ( = hammers, mallets [?]) of 
 v. 6 occur only here. A possible rendering of v. 6, “ And now 
 they have altogether laid it bare” (lit., “laid it open”): “With 
 hatchet and hammer they smite it down.” v. 7. Lit., “ They have 
 cast into the fire Thy,” &c.; cf. French, mettre a feu ; German, 
 in Brand legen. “Defiled,” “profaned [by levelling it] to the 
 ground” (cf. Lam. ii. 2; Jer. xix. 13). v. 8. “In their heart,” the 
 set purpose to abolish the Mosaic cult; Nindm in text; LXX., 
 “their kindred;” St. Jerome, “their progeny” ( posteri eorum) ; 
 Targum, “their sons;” Rashi, “their rulers” (mo sh! ley hem). 
 Qimchi was the first to suggest that it is a verb (yand, “ he acted 
 violently ”). “ Let us oppress (i.e., destroy) them all.” “ They . . . 
 burnt down” (incenderunt) ; so St. Jerome, Aquila, and Sym- 
 machus. But LXX. (and, perhaps, Targum) take this as the 
 words of this “progeny,” Aeure, KaraKavcrwfiev, Devte, katakavsomen 
 (Come, let us burn down), but eoprds, heortas ( = feasts), which 
 follows, seems to show that the present (KaTaTravaui^v, katapavso- 
 men , Let us put an end to) was the original reading. St. Jerome, 
 “ solemnitates ” ( = solemn feasts). Aquila, “All the synagogues.” 
 “ From the land ” ( = LXX., uiro yiys, apo tees gees) ; Aquila, 
 
296 
 
 PSALM 73 (74). 
 
 Symmachus, iirl, epi (= on). The rendering “ synagogues ” seems 
 to indicate that the translators regarded this as a Machabaean 
 Psalm. The insolent profanation and vandalism complained of 
 (vv. 4—7) can hardly be referred to the Babylonian invasion. As 
 far as is ascertained, Nebuchodonosor interfered not with the 
 Jewish religion till nineteen years after his incursion, and then, at 
 Babylon, not at Jerusalem. On the other hand, fanatic hate of 
 the Mosaic cult prompted the enmity of Antiochus, which was 
 vented in edicts abolishing the Mosaic ritual, and finally culmi¬ 
 nated in setting up (Chislev. 15, b.c. 167) an altar to Zeus 
 Olympios in the Temple (1 Machab. i. 54—64). As is obvious, 
 the text, if it has not been tampered with, considers, both here 
 and in v. 4, the locale; LXX., the festive seasons. We discover 
 no trace of “synagogues” before the destruction of the first 
 Temple. The mention of them here is a proof of the later date 
 of the Psalm. Still, with Thalhofer, may we doubt whether it 
 is probable that the Jews, at that period, would have classed 
 synagogues with the Temple, under one common designation— 
 
 “ houses,” “ meeting-places of God.” But, unless the text be 
 corrupt, the Plural ( md u adhey \El , “assemblies of God”) cannot 
 be supposed to designate the Temple, v. 9. “Signs” may mean 
 miracles; but, as in v. 4, it were better taken to denote religious 
 rites, observances; cf. 1 Mach. i. 45, 46, 60, 61. “No prophet” 
 could hardly have been said in the days of Jeremias, and when 
 Ezechiel and Abdias were being prepared for their mission. At the 
 time of the Syrian persecution the last prophet had been dead two 
 hundred and fifty years. “ How long,” inspired from above to 
 tell us when these afflictions shall end; cf. Ps. vi. 4. v. 10. How 
 long are these sacrilegious outrages to continue? v. 11. Lit ., 
 “Why makest Thou to return Thy hand (viz., into Thy bosom?). 
 Bring it. . . Destroy [the enemy],” or “ put an end ” [to these 
 outrages]. St. Jerome, “consumens” (destroying); Targum, “Bring 
 it forth to redeem, put an end to the anguish.” The hand en¬ 
 veloped in the folds of the robe denotes inactivity, non-interference; 
 cf. Prov. xxvi. 15. LXX. take it (“put an end”) for an adverbial 
 Infinitive, eis TeXos, eis telos ( = completely), v. 12. “Yet,” despite 
 this seeming inactivity. “My King,” cf. Hab. i. 12. “ Midst of 
 
 earth,” glossed by Theodoret, “ in the sight of all men.” Past 
 
PSALM 73 (74). 
 
 297 
 
 instances of wondrous power, to show that God can rescue His 
 people, v. 13. “Divide;” so Targum; lit., “break up.” LXX., 
 regarding the result, “made solid,” compacted the waters of the Red 
 Sea into solid walls (Exod. xiv. 22). “Dragons,” thanninim in 
 text; “sea-monsters,” rendered “ whales,” Gen. i. 21, a symbolical 
 name for the Egyptians ; cf. Isai. li. 9 ; Ezech. xxix. 3. v. 14. 
 “Leviathan,” perhaps the crocodile of the Nile, as in Job xli. 1. 
 “People,” text lit., “to the people, to the inhabitants of the 
 desert.” The simplest explanation is that the corpses of the 
 Egyptians, when cast upon the shore, were devoured by the wild 
 beasts of the desert; cf. Prov. xxx. 25, 26. Qimchi’s application 
 of it to the Israelites travelling through the desert is far-fetched, 
 v. 15. Pregnant construction. “Thou didst cleave [the rock at 
 Horeb (Exod. xvii. 6), and at Qadhesh—in Vulgate “Cades” 
 (Numb. xxiv. 8), whence] fountain and stream [gushed forth].” 
 In second hemistich antithesis, “ dry up,” the staying of the 
 current of Jordan (Jos. iii. 13 —16). “’Ethan” (in text, ’Ey than), 
 •taken by LXX. as a proper name; St. Jerome, “flumina fortia” 
 (mighty rivers), lit., “rivers of continuance,” i.e., continually 
 flowing. “ Rivers,” not poetic amplification, as shown in Targum, 
 “ Thou didst dry up the ford of the streams of Arnon, and the 
 ford of Jabboq, and Jordan, which are mighty.” “Arnon,” cf. 
 Numb. xxi. 14. v. 16. “Luminary,” collective Singular, rendered 
 “lights,” Gen. i. 14—16. Targum, Aben Ezra, take it to mean 
 “ moon.” LXX. ( Cod. Vatican.), “ sun and moon,” whence “ solem 
 et lunam ” in Roman Psalter, St. Augustine, and Cassiodorus. 
 Several Greek MSS. have cfravcnv k. r/Xtov, phavsin kai heelion 
 (shining, giving light, and the sun). Vulgate renders the former 
 word, “Aurora.” All the luminaries, and the sun their chief. Cf. 
 “ His disciples and Peter,” “Juda and Jerusalem,” “the Greeks and 
 the Athenians.” v. 17. “Summer and winter,” so too St.Jerome. 
 The stable order of the visible world. “ Formed,” “ fashioned,” 
 the same word as in Gen. ii. 7, 19. v. 18. “Foolish people,” 
 usual designation of Gentiles, cf. Deut. xxxii. 21 ; Ecclus. 1 . 28. 
 v. 19. The divergence of the several renderings is due to the 
 ambiguity of chayyath , which means (1) “alive” (feminine of chay, 
 living), (2) “a living thing,” (3) “beast,” (4) “a band, troop,” 
 (5) “soul,” “appetite,” “desire.” Nephesh ( = soul, self) may 
 
298 
 
 PSALM 74 (75). 
 
 mean desire, appetite. St. Jerome, “Give not up to the beasts 
 the soul learned in Thy Law, and the life of Thy poor-ones forget 
 not for ever.” Targum, “Give not up to nations, who are like 
 the beasts of the field, the souls of those that teach Thy Law.” 
 Gesenius, “ Give not to the desire of a bloody-minded troop 
 Thy turtle-dove,” /.<?., Thine innocent people. “ Life ” (soul [?], 
 “ company ” [?]) “ of Thine afflicted ones,” &c. LXX. read, 
 had (?) todekhd (giving thanks to Thee); the text has torekhd (Thy 
 turtle-dove), v. 20. “Dark-places,”///., “darknesses;” Gesenius, 
 the secret-places of the earth (land [?]). Taken to mean the caves 
 and lurking-places of the land (= Palestine), afford us no refuge 
 from our oppressors. They track us, and wreak their fury upon 
 us. LXX. render “ dark-places ” in Nom. Plural, applying it to 
 the mental and moral darkness of the settlers in the land, who 
 have plenty of dwellings (“ they are filled ”), having unjustly 
 appropriated the holdings of the natives, v. 21. “Turn back,” 
 return “ from his recourse and supplication to Thee, disappointed, 
 in confusion.” v. 22. “Fool;” Targum, “Remember how Thy 
 people is reviled all day long by the foolish king” ( malkd tiphshd ), 
 alluding to Antiochus Epiphanes (= Illustrious), nicknamed 
 Epimanes ( = frantic) by the Jews of a later day. v. 23. “[Forget 
 not] the clamour . . . [which] goes up continually.” 
 
 PSALM 74 ( 75 > 
 
 1. To the Chief Musician 
 [on] “ A 1 Tash’cheth:” a 
 Psalm to Asaph ; a Song. 
 
 2. We - give - thanks to 
 Thee, O God ; We give 
 thanks ; And [that] Thy 
 Name is near : Thy won¬ 
 drous-works declare. 
 
 3. When I-reach the ap¬ 
 pointed-time : I will-judge 
 uprightly (or, in equity). 
 
 4. [When] the land was- 
 
 PSALM 74 ( 75 > 
 
 1. For the end, “ Destroy 
 not: ” a Psalm of a Song 
 for Asaph. 
 
 2. We - give - thanks to 
 Thee, O God, we give thanks, 
 and call upon Thy name. 
 We-will-declare Thy won¬ 
 drous works. 
 
 3. When I-take the ap¬ 
 pointed-time : I will-judge 
 justly. 
 
 4. The land was-dissolved 
 

 PSALM 74 (75). 
 
 299 
 
 melting-away and all the in¬ 
 habitants thereof: I-Myself 
 set - up (fixed) its pillars. 
 Selah. 
 
 5. I-said to the arrogant, 
 Deal not arrogantly: And 
 to the wicked, Set not up 
 your horn on high : 
 
 6. Lift not up your horn 
 on high: Speak not inso¬ 
 lently with a [stiff] neck; 
 
 7. For not from the East, 
 and not from the West: Nor 
 yet from the mountainous 
 desert [comes help (?)] ; 
 
 8. For God is Judge : He- 
 puts-down one, and lifts-up 
 another; 
 
 9. For a cup is in the hand 
 of YtfHW^H, and the wine 
 foams ; It-is-full of mixture, 
 and He-pours from it; Yea, 
 the dregs thereof must all 
 the wicked of the earth sip, 
 drink-up. 
 
 10. But as for me, I-will- 
 declare for ever : I-will-sing- 
 praises to the God of Jacob. 
 
 11. And all the horns of 
 the wicked will-1-cut-off: 
 [But] the horns of the just- 
 man shall-be-exalted. 
 
 with all that dwell in it: 
 ’Twas I set-fast its pillars. 
 
 5. I-said to the unjust, 
 Deal not unjustly : And to 
 the sinners, Lift not up the 
 horn. 
 
 6. Lift not up your horn 
 on high: Speak not un¬ 
 righteously against God ; 
 
 7. For not from the East, 
 nor from the West: Nor yet 
 from the desert mountains ; 
 
 8. For God is the judge ; 
 He puts-down one, and lifts- 
 up another; 
 
 9. For in the hand of the 
 Lord there is a cup of pure 
 wine full of mixture. And 
 He-pours it from this into 
 that (i.e., from one cup into 
 another [?]); But its dregs are 
 not exhausted, all the sinners 
 of the earth must - drink 
 [thereof]. 
 
 10. But as for me, I-will- 
 declare for ever : I-will-sing 
 to the God of Jacob. 
 
 11. And I-will-break all 
 the horns of the sinners: 
 But the horns of the just- 
 man shall-be-exalted. 
 
 Though no definitely marked historical situation or allusions 
 are presented by this Psalm, there is a strong probability in favour 
 of the view of many commentators, who refer it to the time of 
 
 
3 oo 
 
 psalm 74 (75). 
 
 the Assyrian raid, either as a thanksgiving after, or in immediate 
 anticipation of, the crushing defeat of the invaders. A comparison 
 of this and of Ps. xlv. (46) with the prophecies uttered by Isaias 
 on that occasion will show certain coincidences of thought and 
 diction. Its close resemblance to the Song of Anna (1 Kings 
 (Sam.) ii. vv. 1, 3, 7, 10), in several of its expressions, may also 
 be noticed. 
 
 v. 1. “ Destroy not,” probably the first words of some well- 
 known song. v. 2. Another rendering, “For Thy Name is near; 
 [men = on raconte\ have told Thy wondrous,” &c. “ Name 
 
 near,” in help and protection; cf. Isai. xxx. 27. St. Jerome, “ And 
 according to Thy Name ( juxta nomen tuum ), they shall recount,” 
 &c. LXX., “ We will call upon,” comes from a difference of but 
 two letters in their text. v. 3. Lit., “When I shall have taken 
 the set-time,” i.e., “ When the time appointed in the counsels of 
 Providence is come.” If a Divine utterance, it is a warning of 
 judgment at hand. If the reforming King Ezechias be the 
 speaker, “As soon as the land is cleared of invaders, I will 
 suppress wickedness.” “Uprightly,” lit., “uprightnesses” (sic). 
 “ Equities,” a frequent Shemitic idiom giving to a noun in Accu¬ 
 sative Plural an adverbial meaning, v. 4. “ Melting ” with terror, 
 dissolved, disorganized. “’Twas I,” &c., cf. Song of Anna, v. 8. 
 v. 5. “ Lift up horn,” a rebuke of self-confidence, self-importance, 
 vain boasting, v. 6. Hemistich 2, lit., “ Speak not with neck 
 insolence ” (cf. Song of Anna, v. 3), i.e., “ Speak not insolence 
 with a stiff neck.” LXX. read for tsavvar (neck), tsur (rock), 
 which, when predicated of God, they render “God” or “Lord.” 
 “Athdq ( = insolence, arrogance) they render freely, v. 7. “ North ” 
 is purposely omitted, as the Assyrian raiders came from the North 
 (cf. Joel ii. 20, “northern [army]”). “Desert of mountains” = 
 
 “ the South,” the Idumaean desert, the site of Horeb and Sinai, 
 beyond which was Egypt, whose alliance, despite the Divine 
 prohibition, was sought for by a godless faction. The closing 
 word, harim (= mountains), is rendered “ lifting-up ” (i.e., help, 
 deliverance), on the authority of the Midrash, and (perhaps) of 
 Ialmud; it is not countenanced by St. Jerome’s “a solitudine 
 montium ” (from the desert of the mountains), v. 8. “ For ’tis 
 God is the Judge,” the issues of the war are determined by Him, 
 
PSALM 75 (76) 
 
 301 
 
 who awards victory, or defeat, v. 9. “Cup,” cf. Jerem. xxv. 
 15 —33 j Hab. ii. 15, 16. God’s punitive justice, as manifested 
 in the slaughter of Sennacherib’s host, and a warning to the 
 faithless in Israel —“All the wicked of the land? “Mixture,” 
 the herbs and other ingredients put into the wine to increase its 
 intoxicating, stupefying power. The contradiction between the 
 “cup of pun wine” and “ mixture ” is thus seen to be apparent 
 only. “ Ex hoc in hoc ” is, as Thalhofer observes, an unintelligent 
 rendering of LXX., “cup ” in Greek being neuter. St. Augustine, 
 “ ex hoc [calice] in hunc, [calicem],” meaning that God has often 
 poured out of His large cup a portion of the wine of His wrath 
 (“ from one cup into another”), and given it to drink to nations 
 that provoked His anger. For all that, the cup is not empty; 
 “its dregs” (the bitterest part) still remain to be drained off, to 
 be drunk up by you sinners, v. 9. Symmachus, “Yet the dregs 
 thereof shall all the vile-ones of the land squeeze out and drink 
 up.” v. 10. “ Declare,” viz., the praises, the wonders of God. 
 
 PSALM 75 (76). 
 
 1. For the Chief-Musician 
 on stringed-instruments: a 
 Psalm to Asaph ; a Song. 
 
 2. In Yehudah God is 
 known : In Is’rael great is 
 His Name. 
 
 3. In Sh&lem also is His 
 tabernacle: And His dwel¬ 
 ling-place in Tsiyyon. 
 
 4. There broke-He the 
 flaming-bolts of the bow. 
 The shield, and the sword, 
 and the battle. Sel&h. 
 
 5. Bright art THOU [and] 
 glorious from the mountains 
 of spoil : 
 
 PSALM 75 (76). 
 
 1. P'or the end, among 
 the Hymns, a Psalm of 
 Asaph ; a Song [against the 
 Assyrians]. 
 
 2. God is known in Juda : 
 In Israel great is His Name. 
 
 3. And His place is in 
 peace: And His abode is 
 in Sion. 
 
 4. There broke - He the 
 powers of the bow: The 
 shield, and the sword, and 
 [the weapons of] war. 
 
 5. THOU shinest-forth 
 wondrously from the ever¬ 
 lasting mountains : 
 
302 
 
 PSALM 75 (76). 
 
 6. The stout of heart are- 
 become- a-spoil, they-have- 
 slept their sleep : And none 
 of the men of might found 
 their hands. 
 
 7. At Thy rebuke, O God 
 of Jacob ; Both chariot and 
 horse are-overwhelmed-with- 
 sleep. 
 
 8. THOU! Terrible art 
 Thou, And who can-stand 
 before Thee from the time 
 of Thy wrath ? 
 
 9. From heaven Thou- 
 madest - heard judgment : 
 Earth feared, and was-still, 
 
 10. When God arose to 
 judgment, To save all the 
 meek of the earth. Selah. 
 
 11. For the wrath of man 
 must-show-forth-Thy-praise: 
 Let [even] a remnant gird 
 itself with wrath ( or , With 
 the remnant of wrath Thou- 
 girdest-Thyself). 
 
 12. Vow-ye, and pay-ye 
 to YtfHW^H your God: 
 Let all round-about Him 
 bring a present to the 
 Terrible-One— 
 
 13. He-cuts-off the spirit 
 of princes: He is terrible 
 to the kings of the earth. 
 
 6. The befooled in heart 
 have-been-bewildered; they- 
 have-slept their sleep : And 
 all the men of wealth have- 
 found nought in their hands. 
 
 7. At Thy rebuke, O God 
 of Jacob: The riders on 
 horses have-slumbered. 
 
 8. Thou art terrible, And 
 who can-withstand Thee, at 
 the time of Thine anger ? 
 
 9. From heaven Thou 
 madest heard judgment: 
 Earth trembled, and was- 
 still, 
 
 10. When God arose to 
 judgment, To save all the 
 meek of the earth. 
 
 11. For the inward- 
 thought of man must- 
 confess Thee: And the 
 remnants of the inward- 
 thought shall-keep a feast 
 to Thee. 
 
 12. Vow-ye, and pay-ye 
 to the Lord your God : All 
 ye that are round about 
 Him bring presents to the 
 Terrible-One, 
 
 13. And to Him who takes 
 away the spirit of princes : 
 To the Terrible - One to 
 the kings of the earth. 
 
PSALM 75 (76). 
 
 303 
 
 This Psalm is a thanksgiving for a signal victory wrought 
 exclusively by the direct intervention of Divine Providence. No 
 other occasion befits the language of this paean of victory so well 
 as the overthrow of the Assyrian invaders, 185,000 of whom were 
 slain in one night; no other deliverance of the many recorded 
 in the annals of Israel was so signal. The addition to the Title 
 by the LXX. may well be understood to refer to this event. The 
 tradition to which it witnesses is favoured by Rashi, and by most 
 modern commentators. The structure of the Psalm is regular; it 
 is made up of four strophes, each consisting of three verses. 
 (1) vv. 2—4. Jerusalem, Sion, the dwelling-place of God, the 
 centre whence His might is made manifest. (2) vv. 5—7. The 
 sudden and utter destruction of the formidable hosts. (3) vv. 
 8 —10. This manifestation of power is also a judgment, and a 
 warning to mankind. (4) vv. n—13. This recent manifestation 
 of might and of justice should inspire godly fear and grateful 
 acknowledgment. 
 
 v. 2. “In Israel” befits the traditional assignment of the 
 Psalm to the miraculous overthrow of Sennacherib. Some 
 twenty years before his invasion, Israel and Juda were re-united 
 (cf. 2 Paral. (Chron.) xxx. 5). In this and in vv. 3, 4, special 
 stress is laid on the locality where “ the arm of God has been 
 revealed.” v. 3. “ Salem,” in text (b’Shdlem, read by LXX. as 
 equivalent to b'shalom — in peace); the mention of “ Sion ” shows 
 that one place only is here indicated, viz., Jerusalem, as under¬ 
 stood by Targum and by the Rabbis. “ Tabernacle,” in text siik 
 (which = “ lair ”); if thus understood, the poet likens God to a 
 lion crouching in his lair , ready to spring upon the plunderers. 
 Cf. Ps. ciii. (104) 22; Jer. xxv. 38. v. 4. “There” (lit., 
 “thither”); cf. Ps. xlv. (46) 10. The poet was probably at a 
 distance from the scene of the event he celebrates. “ Flaming 
 bolts,” lit., “live-coals of the bow,” the glittering arrow-heads in 
 their rapid flight; “ the lightnings of the bow.” “ Battle,” the 
 men, their weapons, and camp, all that appertains to war. v. 5. 
 As lightning Thou didst gloriously swoop down upon (or, return 
 from the mountain-camp of the spoilers). St. Jerome, “ Mountains 
 of Captivity Theodotion, “fruitful mountains” (tereph , “a 
 fruitful branch,” Ezech. xvii. 9). “ Everlasting mountains ” of 
 
304 
 
 PSALM 75 (76). 
 
 LXX. ; it is difficult to say whether or no they read terem or 
 mitterem ( = from or before the beginning), instead of tereph 
 (“spoil,” “prey”). “Mountains,” perhaps those surrounding the 
 Pass of Beth-Horon, north-west of the city, identified by the Rabbis 
 and by other authorities as the scene of Sennacherib’s discom¬ 
 fiture, cf. Isai. xiv. 25. The angel (God’s agent and representa¬ 
 tive) is regarded as returning from the hostile camp, laden with 
 spoil, v. 6. Instead of “stout of heart,” LXX. renders “foolish- 
 ones in heart,” on account of their foolhardy attempt to plunder 
 the city of God. “ Become a spoil,” “let themselves be plundered.” 
 LXX., “troubled,” “disheartened,” considering the effect of the 
 Divine visitation on the morale of the survivors. “ Men of 
 might” ( chayil in text, meaning “strength of body,” or “of mind,” 
 “ army,” “ wealth ”). LXX. have taken it in the last sense, with 
 reference to their expectation of sacking Jerusalem, which was so 
 signally baffled. “ Hands,” physical strength, “ bewildered help¬ 
 lessness.” Cf. “ his hand was short,” “ his hands were weak,” 
 they were paralyzed at the time of visitation, bewildered, v. 7. 
 “Chariot and horse;” so too St.Jerome; but LXX. (not without 
 good reason), “ the riders on horses.” “ Overwhelmed with sleep,” 
 lit., “fell astounded,” “became senseless.” v. 8. “Ex tunc ira 
 tua” (so Vulgate and St. Jerome), as Thalhofer observes, “a 
 slavishly literal rendering of the text ” (“from then Thy wrath ”). 
 LXX., cbro rrjs Spyrjs <rov, apo tees orgees sou (because of Thy 
 wrath). “ When once Thou art angry,” “ When Thy wrath [is 
 enkindled]; ” lit., “ From the time of Thy wrath.” v. 10. “ Still,” 
 either the earth, the land of Chanaan enjoyed peace, after the 
 rout of the invaders, or the worldly powers sank into the stillness 
 of death, at one word of the Lord; cf. Hab. ii. 20. v. ii. 
 Rendered by Mendelssohn, “ For the fury of man must confess 
 Thee, [even though] a remnant gird itself with fury.” St. Jerome, 
 “ For the anger of man shall confess to Thee ( confitebitur tibi) : 
 With the remnants of anger shalt Thou be girded ( reliquiis irce 
 accingeris ).” Jansen, quoted by Thalhofer, attempts a reconcilia¬ 
 tion of LXX. with the text. ’Ev 0 u/xiov, enthymion (in Vulgate 
 vaguely rendered “thought”), is, to his mind, a something 
 exciting the Ov/xos, thymos ( = the temper). The Vulgate may 
 mean “a fell purpose,” such as the Assyrians had against God, 
 
PSALM 76 (77). 
 
 305 
 
 i.e., His chosen people. Their complete overthrow, by a miracu¬ 
 lous manifestation of Divine power, has resulted in making their 
 purpose conduce to His glory. This purpose is still entertained 
 by the survivors of the Assyrian host (“ the remnants of the 
 thought”), but the poet predicts that this too will conduce to 
 God’s praise, or (perhaps) the “ remnant ” will be converted to 
 God (“ shall-celebrate-a festive-day to Thee ”). The LXX. read 
 t-ch-g-k , instead of t-ch-g-r of the text, or, maybe, t-ch-g-l-k (shall- 
 keep-feast-to Thee), v. 12. “All round about;” in the first 
 hemistich, the Jews are called upon to show their gratitude; “ all 
 round about,” probably the neighbouring heathen tribes, who are 
 to bring gifts in token of homage. “Terrible-One,” lit., “Fear,” 
 object of religious awe, reverence. “Bring presents;” LXX., 
 “they shall bring,” whence in old Psalters offerent , adferent, 
 Future to be taken as Optative; St. Jerome, “offerent” (shall 
 offer), v. 13. “Cuts off” = “ prunes away,” like a vine-dresser; 
 cf. Isai. xviii. 5. So too Targum and Aben Ezra. 
 
 PSALM 76 (77). 
 
 1. For the Chief-Musician 
 on Yeduthun ; to Asaph, a 
 Psalm. 
 
 2. My voice [is lifted up] 
 to God, and I-cry-aloud : 
 My voice to God, and He- 
 will-give-ear to me (or, O do- 
 Thou-hearken to me!). 
 
 3. In the day of my 
 distress I-sought ’Adonay ; 
 My hand was-stretched-out 
 in-the-night incessantly : My 
 soul refused to-be-comforted. 
 
 4. I-remember God, and 
 am-troubled : I-meditate, my 
 spirit languishes. Selah. 
 
 U 
 
 PSALM 76 (77). 
 
 1. For the end, for Idi- 
 thun, a Psalm of Asaph. 
 
 2. I-cried-aloud with my 
 voice to the Lord : With my 
 voice to God, and He-gave- 
 heed to me. 
 
 3. In the day of my dis¬ 
 tress I-earnestly-sought God, 
 with my hands by-night 
 before Him : And I was not 
 deceived. My soul refused 
 to-be-comforted. 
 
 4. I-remembered God and 
 rejoiced : I-pondered, and 
 my spirit fainted. 
 
3 °6 
 
 PSALM 76 (77). 
 
 5. Thou-hast-held mine 
 eyelids: I-am-stricken so 
 that I-cannot-speak. 
 
 6. I-consider the days of 
 old: the years of bygone- 
 times. 
 
 7. I-will-give-my-mind to 
 my song, in the night : With 
 mine own heart will-I-com- 
 mune, While my spirit 
 makes-diligent-search. 
 
 8. Will ’Adonay cast-off 
 for ever? And will He be 
 favourable no more? 
 
 9. Has His loving good¬ 
 ness ceased for ever ? Does 
 His promise fail to genera¬ 
 tion and generation ? 
 
 10. Has God forgotten to- 
 be-gracious? Has He in 
 anger shut up His com¬ 
 passions ? Selah. 
 
 11. Then I-said, This is 
 my grief: The change of the 
 right-hand of “El’yon. 
 
 12. I-will - make - mention 
 of the deeds of YaH : For 
 I - will - call - to - mind Thy 
 wonders of old ; 
 
 13. And I-will-meditate 
 on all Thy work : And on 
 Thy doings will-I-muse. 
 
 14. O God, in holiness 
 (i.e., holy) is Thy way : Who 
 is a great God like to God ? 
 
 15. Thou, O God, dost 
 
 5. Mine eyes are-awake- 
 before the watches : I-was 
 troubled so that I-could-not 
 speak. 
 
 6. I-thought on the days 
 of old : And called-to-mind 
 years long-since-gone-by. 
 
 7. I-communed with mine 
 own heart by-night, And I- 
 pondered, and thoroughly- 
 searched my spirit [saying]: 
 
 8. Will God cast-off for 
 ever ? Or will He-be-well- 
 pleased no more? 
 
 9. Or will - He - cut - off 
 His mercy for ever: From 
 generation to generation ? 
 
 10. Has God forgotten to 
 pity ? Or will-He-shut-up 
 in His anger His tender- 
 mercies ? 
 
 11. And I-said: Now 
 have-I-begun: This is the 
 change of the right-hand of 
 the Most-High. 
 
 12. I - remembered the 
 works of the Lord : For I- 
 will - call - to - mind Thy 
 wonders from the beginning; 
 
 13. I-will-meditate also 
 on all Thy works: And 
 consider Thy doings. 
 
 14. O God, Thy way is 
 holy : Who is a great God 
 like our God ? 
 
 15. Thou art the God 
 
PSALM 76 (77). 
 
 307 
 
 wonders : Thou-hast-made- 
 known Thy might among 
 the peoples. 
 
 16. Thou-hast by Thine 
 arm redeemed Thy people : 
 The sons of Ya“aqdbh and 
 Yoseph. [Selah.] 
 
 17. The waters saw Thee, 
 O God, the waters saw Thee, 
 they - were-in-travail : The 
 depths also trembled. 
 
 18. The clouds were- 
 poured-out in water; The 
 skies uttered a sound : Yea, 
 Thine arrows (i.e., light¬ 
 nings) went-abroad. 
 
 19. The voice of Thy 
 thunder was with a whirl¬ 
 wind ; The lightnings gave- 
 shine to the world: The earth 
 trembled and quaked. 
 
 20. In the sea was Thy 
 way, And Thy paths in the 
 mighty waters: And Thy 
 footsteps were not known. 
 
 21. Thou - leddest Thy 
 people like a flock : By the 
 hand of Mosheh and ’Aharon. 
 
 that dost wonders: Thou- 
 hast-made known Thy might 
 among the peoples ; 
 
 16. Thou-hast by Thine 
 arm redeemed Thy people : 
 The sons of Jacob and 
 Joseph. 
 
 17. The waters saw Thee, 
 O God, the waters saw Thee, 
 and were-afraid : The depths 
 also were-troubled. 
 
 18. Mighty was the roar 
 of the waters ; The clouds 
 uttered a sound : For Thine 
 arrows went-abroad : 
 
 19. The voice of Thy 
 thunder was with a rolling- 
 noise ; Thy lightnings gave- 
 shine to the world : Earth 
 trembled and quaked. 
 
 20. Thy way was in the 
 sea, And Thy paths in great 
 waters : And Thy footsteps 
 cannot-be-known. 
 
 21. Thou-didst-guide Thy 
 people as sheep: By the 
 hand of Moses and Aaron. 
 
 The poet—an Asaphide according to the inscription—bewails 
 both his own and some great national calamity; impossible now 
 to determine the exact reference. The Psalm falls into two main 
 divisions : Part I. (vv. 2 — 10) consists of strophes of three 
 verses ; Selah at vv. 4 and 10 marks the closing verse of the first 
 and third strophe. Part II. (vv. 11—21) is divided into three 
 strophes, the first two (n —13, 14—16) consisting of three verses 
 each; the third consists of five verses (vv. 17—21). The close con¬ 
 nection of this Psalm with Hab. iii., the coincidences of thought 
 
308 
 
 PSALM 76 (77). 
 
 and diction between Hab. iii. 10—15 and vv. 17—21 of this 
 Psalm favour, to some extent, its assignment to a date earlier 
 than the Captivity. 
 
 v. 2 might be construed as Optative, “ And He gave ear,” 
 perhaps, more literally, “ and do Thou give ear” “ do Thou hearken ,” 
 &c. v. 3. “ My hand;” text ( literally ), “ My hand was-poured- 
 out (niggrah ) in the night.” Symmachus, with most moderns, 
 
 “ My hand was stretched out,” viz., in prayer. To avoid a con¬ 
 fusion of metaphor, Targum for “hand” substitutes “ mine eye” 
 as in Lam. iii. 49. The Rabbinical commentators (e.g., Rashi, 
 Qimchi) take it to mean the blow, or wou?id inflicted by the 
 hand , causing a running sore. Aben Ezra, the bodily strength 
 symbolized by the hand, cf. Ps. lxxv. (76) 6. LXX. for niggrah 
 read negdo. Vulgate, “ contra ” = “ coram eo ” (before Him). 
 Syriac, “ His hand chastised me in the night ” (Syriac, naged , he 
 scourged). “ Incessantly,” lit., “ and will not cease,” better taken 
 as an adverbial clause, “ without intermission.” v. 4. The contrast 
 between the past wondrous deliverances and the seeming abandon¬ 
 ment of the present, aggravates his sorrow. LXX., “ I rejoiced,” 
 the verb in text, by St. Jerome rendered conturbabar ( — 1 was 
 troubled, disquieted), means any utterance expressive of emotion; 
 LXX. have taken it to mean joy. “ Meditate ” = give utterance 
 to my sad musings, “ complain.” “ Spirit fails, faints,” languishes, 
 v. 5. “Eyelids,” lit., “ watchers, guards of mine eyes,” so that I 
 could not close them in sleep ; so Targum, Aquila, Theodotion, 
 Aben Ezra. LXX., “ All mine enemies have anticipated the 
 night-watches” (so Cod. Vatican.). Codd. Complut. and Aldine, 
 “ Mine eyes have,” &c., whence Vulgate here, as in Ps. cxviii. (119) 
 148, “ Mine eyes have anticipated the night-watches.” St. Jerome, 
 “ Prohibebam suspectum oculorum meorum ” (= “ I kept mine 
 eyes from looking up,” viz., to heaven [?]). “I am so agitated 
 that I cannot speak.” Briefly, “ My grief deprives me of sleep 
 and of coherent utterance.” v. 7. “ Song ” sung to a stringed 
 instrument. In sleepless nights he will give his mind to the 
 composition of this Psalm, the main object whereof is to search 
 out the causes of the present misery. Or, he will rehearse his 
 hymn of praise for bygone mercies. “Make-diligent-search;” 
 LXX., “ I dug up,” “ turned over ” ( ea-Ka\Xov, eskallon) “ my 
 
PSALM 76 (77). 
 
 309 
 
 spirit.” St. Jerome, with Vulgate, “ I swept my spirit.” Roman 
 Psalter, “I sifted” ( ventilabam ), in order to discover what might 
 revive his confidence, vv. 8—10. Gloom, discouragement. “Cast 
 off;” primary meaning, “loathe,” “cast off with disgust.” v. 10. 
 “Shut up ” = contract, stint; cf. Hab. iii. 2. v. 11. Gesenius, 
 “This has made me sick.” We are in the dark here, as challothi 
 (as rendered by Gesenius) is variously rendered “sickness,” 
 “grief,” “supplication,” “consolation,” “ weakness ” = (St. Jerome, 
 imbecillitas ), and sKnoth may mean “years of,” or “change,” 
 “changing of.” Targum gives alternative renderings, (1) “My 
 sickness is, the strength of the right hand of the Most High is 
 changed /” (2) “This is my prayer , that the years of the end 
 should come from the right hand of the Most High.” These two 
 renderings are combined by Mendelssohn, “ It is mine to pray, to 
 change is in the power of the Most High.” If “ consolation ” be 
 preferred, it will mean, “ My consolation is the memory of the 
 wonders wrought by God in Plis people’s behalf” (/.<?., the wonders 
 he relates in the following verses), “ in years gone by.” Sym- 
 machus, “ My sickness.” Theodotion, “ My pangs ” (a>Sfvc?, 
 odines). A change of but one letter in the text, not to mention 
 a very slight modification of the vowel-points, would fully justify 
 the rendering of LXX. and Vulgate, v. 13. “Thy work” (cf. 
 Hab. iii. 2, “Thy work”), in Singular as is “ wonders ” in vv. 
 12, 15. v. 16. “ Joseph,” father of Ephraim, representing the 
 northern kingdom. He also preserved their lives from famine, 
 vv. 17—21. Cf. Hab. iii. 10, 11, 15. The mode of the “re¬ 
 demption.” vv. 18, 19 supply valuable incidental additions to 
 the history in Exodus, v. 17. “Waters in-travail,” so too “the 
 mountains” (Hab. iii. 10, where the verb suits better the throes 
 of the earthquake), v. 18. “Arrows,” as in Hab. iii. n, lightning 
 flashes, but by Qimchi, “hailstones.” v. 19. “Whirlwind;” text, 
 gaVgal (bagal’gal, in the wheel), taken to mean “ sphere ” by 
 Aben Ezra, hence Qimchi, “the sky,” “the heaven;” or, with 
 “the rolling noise ” of a rapidly-driven chariot, v. 20. The paths 
 by which they were led were covered by the waters; no trace 
 thereof is discoverable, v. 21. The seemingly abrupt close of 
 the Psalm has led some to think that it was left unfinished. 
 
3io 
 
 PSALM 77 (78). 
 
 PSALM 77 (78). 
 
 1. A Mas’kil to Asaph ; 
 Givc-ear, my people, to my 
 teaching : Incline your ears 
 to the words of my mouth. 
 
 2. l-will-open my mouth 
 in a parable : I-will-utter 
 dark-sayings of old-time, 
 
 3. [Things] whichwe-have- 
 heard and known : And our 
 fathers have-declared to us, 
 
 4. Let us not hide them 
 from their sons : Telling 
 (i.e., but tell) to the genera¬ 
 tion to come the praises of 
 Y#HWVH : and His might, 
 and the wondrous - works 
 which He-has-done. 
 
 5. For He-set-up a testi¬ 
 mony in Ya“aqdbh, And 
 appointed a law in Israel, 
 Which He-commanded our 
 fathers to make-known to 
 their children ; 
 
 6. In order that the follow¬ 
 ing generation might-know 
 [them], the children [who] 
 should-be-born: Should rise- 
 up, and tell [them] to their 
 children ; 
 
 7. That they - might - set 
 their hope in God, And not 
 forget the doings of God : 
 But keep His command¬ 
 ments, 
 
 PSALM 77 (78). 
 
 1. Instruction by Asaph. 
 Give-heed, my people, to my 
 law : Incline your ear to the 
 words of my mouth. 
 
 2. I-will-open my mouth 
 in parables: I-will-utter 
 sayings [hidden] from the 
 beginning. 
 
 3. All which we-have- 
 heard and known : And our 
 fathers have-told us, 
 
 4. They are not hid from 
 their children, in a following 
 generation ; [The fathers] 
 declaring the praises of the 
 Lord, and His mighty-deeds, 
 and the wonders which He- 
 has-done. 
 
 5. For He raised up a 
 testimony in Jacob, And 
 appointed a law in Israel, 
 Which He-commanded our 
 fathers to make known to 
 their children ; 
 
 6. That the next genera¬ 
 tion might-know; The sons 
 to-be - born : That they- 
 should-arise and tell [them] 
 to their children : 
 
 7. That they-might-put 
 their trust in God, And not 
 forget the doings of God: 
 But search into His com¬ 
 mandments : 
 
PSALM 77 (78). 
 
 311 
 
 8. And might not be as 
 their fathers, A generation 
 refractory and rebellious : A 
 generation [that] prepared 
 not its heart: Nor was its 
 spirit steadfast with God. 
 
 9. The children of ’Eph’- 
 raim armed [and] shooting 
 with the bow : Turned- 
 back in the day of battle. 
 
 10. They-kept not the 
 covenant of God : And in 
 His Law they-refused to 
 walk ; 
 
 11. And forgot His doings: 
 And His wondrous-works 
 which He-had-shown them. 
 
 12. In the sight of their 
 fathers He-did wonders : In 
 the land of Mits’raim, the 
 field of Tsd“an. 
 
 13. He-clave the sea, and 
 made-them-pass-over : And 
 made waters to stand as a 
 heap. 
 
 14. And He-led them 
 with a cloud by day : And 
 all the night with a light 
 of fire. 
 
 15. He-clave rocks in the 
 desert : And gave-[them] 
 drink abundantly as [from] 
 the depths. 
 
 16. He-brought streams 
 also out of [the] cliff; And 
 made waters run-down like 
 rivers. 
 
 8. And might not be as 
 their fathers, A perverse and 
 provoking generation; A 
 generation that set not its 
 heart aright : Nor was its 
 spirit to-be-depended-upon 
 by God. 
 
 9. The children of Eph¬ 
 raim bending and shooting 
 with the bow. Turned-back 
 in the day of battle. 
 
 10. They-kept not the 
 testament of God : And 
 would not walk in His Law, 
 
 11. And forgot His bene¬ 
 fits : And His miracleswhich 
 He-had-shown them. 
 
 12. Before their fathers 
 He-did wonders : In the 
 land of Egypt, in the plain 
 of Tanis. 
 
 13. He-clave the sea, and 
 led them through: And made 
 the waters to stand as in a 
 bottle. 
 
 14. And He-guided them 
 with a cloud by day : And 
 all the night with the light 
 of fire. 
 
 15. And He-clave a rock 
 in the desert: And made- 
 them-drink as in a great 
 deep. 
 
 16. And He-brought water 
 out of the rock : And caused 
 waters to run - down like 
 rivers. 
 
312 
 
 PSALM 77 (78). 
 
 17. Yet went-they-on still 
 to sin against Him: To pro¬ 
 voke “El’yon in the dry¬ 
 land. 
 
 18. And they - tempted 
 God in their heart: By 
 asking food for their greed. 
 
 19. Yea, they - spoke 
 against God ; They - said, 
 “ Can God lay a table in the 
 desert ? 
 
 20. “ Lo, He-smote [the] 
 rock, that waters gushed- 
 out, And streams over¬ 
 flowed ; Can-He give bread 
 also ? Can - He - provide 
 flesh for His people?” 
 
 21. Therefore, Y^HW^H 
 heard, and was-wroth ; And 
 a fire was-kindled in Jacob ; 
 And anger also went-up 
 against Israel ; 
 
 22. Because they-believed 
 not in God : and trusted not 
 in His salvation. 
 
 23. Then He-commanded 
 the clouds above : And 
 opened the doors of the 
 heavens ; 
 
 24. And He-rained upon 
 them manna to eat; And 
 the corn of the heavens gave- 
 He to them. 
 
 25. The bread of angels 
 did man eat: He-sent them 
 food to the full. 
 
 17. Yet they - continued 
 still to-sin against Him : 
 They - provoked the Most 
 High in the waterless-land. 
 
 18. And they - tempted 
 God in their hearts : In that 
 they - asked food for their 
 lusts. (Exod. xvi. 3, foil. ; 
 Numb. xi. 4, folk). 
 
 19. And they - spoke 
 against God ; They - said, 
 “Will God be able to pre¬ 
 pare a table in the desert ? 
 
 20. “ He, indeed, smote the 
 rock, and waters flowed, And 
 torrents overflowed ; But 
 can-He give bread also? Or 
 can-He lay a table for His 
 people ? ” 
 
 21. Therefore the Lord 
 heard [this] and cast them 
 off: And a fire was-kindled 
 in Jacob ; And anger went- 
 up against Israel ; 
 
 22. Because they-believed 
 not in God : And trusted 
 not in His salvation. 
 
 23. Yet He-commanded 
 the clouds from above : And 
 opened the doors of heaven : 
 
 24. And He-rained upon 
 them manna to eat: And 
 gave them the bread of 
 heaven. 
 
 25. Bread of angels did 
 man eat: He-sent them 
 sustenance to the full. 
 
PSALM 77 (78). 
 
 313 
 
 26. He made an east-wind 
 traverse the heavens: And 
 by His power brought-along 
 the south-wind ; 
 
 27. And He-rained flesh 
 upon them as dust: And 
 fowl of wing as the sand of 
 the seas ; 
 
 28. And He-let-it-fall in 
 the midst of their camp : 
 Around their dwellings. 
 
 29. So they-ate and were 
 well sated: And He-brought 
 to them their desire. 
 
 30. They were not es¬ 
 tranged from their desire: 
 Their food was yet in their 
 mouths ; 
 
 31. When the anger of 
 God went-up against them, 
 And slew among their 
 healthy-men : And struck- 
 down the picked-men of 
 Israel. 
 
 32. For all this, they- 
 sinned still : And believed 
 not in His wondrous-works. 
 
 33. Therefore, He made 
 their days vanish in a 
 breath : And their years in 
 sudden-haste. 
 
 34. When He-slew them, 
 then they-sought-after Him : 
 Yea, they - returned and 
 sought God earnestly. 
 
 35. And they - remem¬ 
 bered that God was their 
 
 26. He-removed the south- 
 wind from heaven : And by 
 His power He-brought-in 
 the south-west-wind. 
 
 27. And He-rained upon 
 them flesh like as dust: And 
 winged fowl as the sand of 
 the sea. 
 
 28. And they-fell in the 
 midst of their camp : Round 
 about their tents. 
 
 29. So they-did-eat, and 
 were fully sated : And He- 
 supplied their desire. 
 
 30. They were not dis¬ 
 appointed of their desire: 
 While their food was yet in 
 their mouth, 
 
 31. Then the anger of God 
 rose-up against them : And 
 slew the fattest of them : 
 And prostrated the picked- 
 men of Israel. 
 
 32. In the midst of all 
 this, they-sinned still: And 
 believed not in His won¬ 
 drous-works. 
 
 33. Therefore were their 
 days consumed in vanity: 
 And their years in sudden- 
 haste. 
 
 34. When He-slew them, 
 they - sought Him : Then 
 they - returned, and came 
 betimes to Him. 
 
 35. And they-remembered 
 that God is their helper : 
 
3i4 
 
 PSALM 77 (78). 
 
 Rock : And ’El “El’yon their 
 Redeemer. [“ Half the 
 Book,” i.e., middle verse of 
 Psalter.] 
 
 36. But they-deluded Him 
 with their mouth : And lied 
 to Him with their tongue ; 
 
 37. For their heart was 
 not steadfast with Him: 
 Nor were - they - faithful in 
 His covenant. 
 
 38. But He, the Com¬ 
 passionate, covers iniquity 
 and destroys not ; Yea, 
 often turned-He His anger 
 away: And stirred not up 
 all His wrath. 
 
 39. And He-remembered 
 that they were [but] flesh : 
 A wind that-passes-by, and 
 comes not again. 
 
 40. How often did-they- 
 provoke Him in the desert : 
 Did-they-grieve Him in the 
 waste ! 
 
 41. Yea, again and again 
 they - tempted God : And 
 afflicted the Holy-One of 
 Israel. 
 
 42. They-remembered not 
 His hand: [Nor] the day 
 when He - redeemed them 
 from the adversary. 
 
 43. How He-had-set His 
 signs in Mits’raim : And 
 His wonders in the field 
 of Tsd“an, 
 
 And God, the Most High 
 their Redeemer. 
 
 36. But they-loved Him 
 with their mouth : And lied 
 to Him with their tongue. 
 
 37. But their heart was 
 not right with Him: Nor 
 did they show themselves 
 faithful in His covenant. 
 
 38. But He is compas¬ 
 sionate, and condones [their] 
 iniquity, and destroys [them] 
 not; And many - a - time 
 turned His anger away: 
 And kindled not all His 
 wrath. 
 
 39. And He-remembered 
 that they-are [but] flesh : A 
 passing wind that-returns 
 not. 
 
 40. How-often did-they- 
 provoke Him in the desert: 
 Anger Him in the dry land ; 
 
 41. Yea, again and again 
 they - tempted God : And 
 provoked the Holy-One of 
 Israel. 
 
 42. They-remembered not 
 His hand: The day in which 
 He-redeemed them from the 
 hand of the oppressor. 
 
 43. How He-set His signs 
 in Egypt: And His portents 
 in the plain of Tanis, 
 
PSALM 77 (78). 
 
 315 
 
 44. And turned their 
 rivers into blood: So that 
 of their streams they could 
 not drink. 
 
 45. He-sent among them 
 the gad-fly which devoured 
 them : And the frog which 
 wrought-them-ruin. 
 
 46. He - gave also their 
 produce to the cricket: 
 And their labour to the 
 locust. 
 
 47. He-killed their vines 
 with hail : And their 
 sycamores with frost (or, 
 huge hail-stones) : 
 
 48. And He - gave-over 
 their cattle to the hail: 
 And their flocks to the 
 lightning-flames. 
 
 49. And He-let-loose upon 
 them the burning of His 
 anger, wrath, indignation, 
 and affliction : A sending- 
 forth of messengers of woes 
 (or, A band of angels of 
 evil). 
 
 50. He-levelled a way for 
 His anger, He - spared not 
 their soul from death : But 
 delivered-over their lives to 
 the pestilence ; 
 
 51. And smote every first¬ 
 born in Mits’raim: The 
 firstlings of manly-strength 
 in the tents of Cham. 
 
 44. And turned their 
 rivers into blood: And 
 their showers, that they 
 should not drink. (Exod. 
 
 vii. 19.) 
 
 45. He-sent against them 
 the dog-fly, and it-devoured 
 them: And the frog, and 
 it-destroyed them. (Exod. 
 
 viii. 24 ; v. 6.) 
 
 46. And He-gave their 
 produce to the mildew: 
 And their labours to the 
 locust. (Exod. x. 13, foil.) 
 
 47. He-killed their vines 
 with hail ; And their 
 mulberry-trees with frost. 
 
 48. And He-gave-over 
 their cattle to the hail: And 
 their main-property to the 
 fire. 
 
 49. And He-let-loose 
 upon them the fury of His 
 anger, wrath and indigna¬ 
 tion, and affliction : A 
 sending-forth of evil angels. 
 
 50. He-prepared a way 
 for His anger, He-spared 
 not their souls from death : 
 But delivered - over their 
 cattle to death ; 
 
 51. And smote every first¬ 
 born in the land of Egypt: 
 The first-fruits of all their 
 travail in the tents of Cham. 
 
PSALM 77 (78). 
 
 52. Rut He-led-forth His 
 people like sheep: And 
 guided them in the desert 
 like a flock. 
 
 53. And He - led them 
 safely, so that they-feared 
 not: But as for their ene¬ 
 mies, the sea covered [them]. 
 
 54. And He-brought them 
 to His holy border. To yon 
 mountain His right hand 
 had-acquired. 
 
 55. He-drove-out also the 
 nations before them, And 
 made - them - fall [as] an 
 inheritance by line: And 
 made the tribes of Israel 
 dwell in their tents. 
 
 56. But they-tempted and 
 provoked ’Eldhim “El’yon : 
 and His testimonies they- 
 kept not; 
 
 57. But turned-back and 
 broke-covenant, like their 
 fathers : They-were-turned- 
 aside like a deceitful bow. 
 
 58. For they - provoked 
 Him with their high-places : 
 And moved Him to jealousy 
 with their graven-things. 
 
 59. God heard [this] and 
 was-wroth : And greatly 
 abhorred Israel ; 
 
 52. But He-removed His 
 people like sheep : And 
 guided them in the desert 
 
 o 
 
 like a flock. 
 
 53. And He-guided them 
 safely, so that they-feared 
 not: But the sea covered 
 their enemies. 
 
 54. And He-brought them 
 into the mountain of His 
 sanctuary: This mountain 
 which His right hand had- 
 acquired. He-cast-out also 
 the nations from before 
 them : And divided the land 
 among them by a measuring¬ 
 line of allotment. 
 
 55. And made the tribes 
 of Israel to dwell in their 
 tents. 
 
 56. But they-tempted and 
 provoked the Most-High 
 God : And His testimonies 
 they-kept not. 
 
 57. But turned-back and 
 broke covenant, like their 
 fathers: And became like 
 a crooked bow ; 
 
 58. For they - angered 
 Him with their high-places : 
 And moved Him to jealousy 
 with their graven-things. 
 
 59. God heard [this] and 
 scorned [them]; And greatly 
 despised Israel ; 
 
PSALM 77 (78). 
 
 317 
 
 60. And forsook the 
 Tabernacle of Shilo: The 
 tent He-had-pitched among 
 men ; 
 
 61. And gave His strength 
 into captivity: And His 
 glory into the adversary’s 
 hand. 
 
 62. Yea, He-gave-over 
 His people to the sword: 
 And was-wroth with His 
 inheritance. 
 
 63. Its young-men fire 
 devoured : And its maidens 
 were not praised in the 
 marriage-song. 
 
 64. Its priests fell by the 
 sword : And its [their] 
 widows made no lamenta¬ 
 tion. 
 
 65. Then ’Adonay awoke, 
 as one out of sleep : like a 
 warrior exulting by reason 
 of wine ; 
 
 66. And He-smote His 
 adversaries in the hinder- 
 part : He-put them to a 
 perpetual reproach. 
 
 67. He - rejected, more¬ 
 over, the tent of Yoseph: 
 And chose not the tribe of 
 ’Eph’raim ; 
 
 68. But chose the tribe 
 of Yehudhah : Mount Tsiy- 
 yon which He-loved. 
 
 69. And He - built His 
 
 60. And rejected the 
 Tabernacle of Silo: His 
 tent where He dwelt among 
 men ; 
 
 61. And He - gave their 
 strength into captivity : And 
 their beauty into the enemy’s 
 hands. (1 Kings (Sam.) iv. 
 
 no 
 
 62. He - gave - over also 
 His people to the sword: 
 And spurned His inherit¬ 
 ance. 
 
 63. Fire devoured their 
 young men: And their 
 maidens were not mourned 
 for. 
 
 64. Their priests fell by 
 the sword : And their 
 widows were not wept for. 
 
 65. Then the Lord awoke, 
 as one out of sleep: Like 
 a mighty-man overcome by 
 wine; (heated, excited by 
 wine). 
 
 66. And He-smote His 
 enemies in the hinder-parts : 
 He-put them to a perpetual 
 reproach. 
 
 67. He - rejected, more¬ 
 over, the tent of Joseph : 
 And chose not the tribe 
 of Ephraim ; 
 
 68. But chose the tribe of 
 Juda: Mount Sion, which 
 He-loved. 
 
 69. And He - built His 
 
PSALM 77 ( 78 ). 
 
 sanctuary like the heights : 
 Like the earth He-has- 
 founded for ever. 
 
 70. And He-chose David 
 His servant: And took him 
 from the sheep-folds ; 
 
 71. From following the 
 milch-ewes took - He him, 
 To tend Jacob His people: 
 And Israel His inheritance. 
 
 72. So he - tended them 
 in the integrity of his heart: 
 And with the deftness of his 
 hands he-guided them. 
 
 sanctuary like [the horn] of 
 the unicorns: In the land 
 which He-founded for ever. 
 
 70. And He-chose David 
 His servant ; And took him 
 up from the flocks of sheep : 
 From following the teeming- 
 ewes took-He him, 
 
 71. To tend Jacob His 
 servant: And Israel His 
 inheritance. 
 
 72. So he-tended them in 
 the innocency of his heart : 
 And with the deftness of 
 his hands he-guided them. 
 
 The main purpose of this Psalm is fully set forth in vv. 1—8. 
 If, with Thalhofer, we assign it to David’s reign, the Asaph of the 
 Title is probably his cotemporary, “ Asaph, the Seer.” But v. 9 
 mentions as the starting-point of the poem, a signal defeat of the 
 northern kingdom, in all likelihood that recorded in 2 Paral. 
 (Chron.) xiii., so it may reasonably be referred to a time when 
 the secession and the civil war were still fresh in men’s minds, 
 say about the time of Asa, King of Juda. Had the Psalm been 
 written at a later period, e.g, in the days of Esdras, or of the 
 Machabees, as some contend, the poet would surely not have 
 stopped short at the establishment of the Davidic dynasty, and, 
 as may be inferred from v. 69, at the building of the Temple, nor 
 have omitted the warning conveyed by more recent events. 
 Whatever the date, the poet recalls the past as a lesson for the 
 present against the separatist tendencies of the northern tribes, 
 which were rife at David’s accession (cf. 2 Kings (Sam.) ii.—iv.), 
 and even after the suppression of Absalom’s rebellion (2 Kings 
 (Sam.) xx.), and, under Roboam, culminated in the secession of 
 the ten tribes, a religious schism, and, finally, in civil war. To 
 Ephraim the birthright of Reuben had been transferred (cf. Gen. 
 xlviii. 17, foil.; xlix. 3, 4, 22 ; 1 Chron. v. 1, 2), and under the 
 
PSALM 77 (78). 
 
 319 
 
 Judges it was the leading tribe, and hence could ill brook the 
 transference of the religious and political pre-eminence to Juda. 
 The poet vindicates this change from the charge of usurpation by 
 showing that it was a Divine appointment, necessitated, so to 
 speak, by the highest interests of the chosen nation, so frequently 
 imperilled by the overweening pride and by the idolatrous 
 tendencies of Ephraim. Rapidly sketching the main features of 
 the national history, the poet bids his countrymen ponder its 
 lessons, and acknowledge God’s hand in David’s promotion, and 
 in the hegemony of Juda. 
 
 v. 1. “ Law,” in text tor ah, bearing here, as frequently in 
 Proverbs, the sense of “teaching,” “instruction.” v. 2. “A 
 parable,” a truth conveyed in a weighty, sententious form. History, 
 that of Israel especially, presents lessons and warnings to be 
 elicited by reflection and comparison (cf. 7rapa/?aAAav, parahallein , 
 to set side by side, to compare). “Dark-sayings;” St. Jerome, 
 “ enigmas,” truths clothed in metaphors. This verse is quoted in 
 St. Matt. xiii. 35 as illustrating the Christ’s method of teaching. 
 “Utter,” lit., as also in St. Matt. loc. cit., “I will gush forth 
 with” (ipev£ofji at, ereuxomai). v. 9. “Ephraim being-equipped,” 
 &c. ; “ Ephraim here, as so often in the prophets, stands for the 
 northern kingdom, whereof it was the leading tribe, especially 
 under the Judges. Targum, Rashi, and other Rabbis refer this to 
 a raid undertaken by that tribe before the Exodus, a legend 
 invented, perhaps, in explanation of 1 Par. (Chron.) vii. 21, 22. 
 The poet probably alludes to the ignominious defeat of Jeroboam 
 by the far inferior forces of Abias (2 Chron. xiii. 5—12). If this 
 be so, “ covenant ” and “ law” of v. 10 are those which bind the 
 tribes of Israel to obey the successors of David. From the 
 recent punishment of their secession, the poet passes to the 
 lessons of the national history, vv. 12, 13. A brief mention of 
 the wonders in Egypt, interrupted here to be resumed at v. 43. 
 “ Field of Tso“an” (in LXX. “Tanis”), a city near the east frontier 
 of Lower Egypt, on the east bank of the canal, which was formerly 
 the Tanitic branch of the Nile, built by the first king of the 
 “shepherd” dynasty; in Coptic, Djanee, or Djam, whence the 
 Creek and Hebrew name, and the Arabic sdn (-“lowland,’ 
 “ netherland,” so Gesenius, s.v.). It was the theatre of the 
 
320 
 
 PSALM 77 (78). 
 
 miracles of Moses, and the usual residence of Rameses II., 
 identified by the Rabbis with the Pharaoh of the bondage. 
 “ Field,” “plain,” may denote the district in which the city stood, 
 or a nome, or even a principality, as is supposed by some. v. 13. 
 “ Heap ” (so Exod. xv. 8). Nedh in text; LXX. read nddh ( = a 
 leather bottle). v. 15. Rocks, tsurivi , cf. Exod. xvii. 6, 7. 
 “Abundantly,” or, “in abundance”—“as if [from] the depths,” 
 taking rabbdh of text as used adverbially. Targum, St. Jerome, 
 Aben Ezra, Qimchi, “ as from great depths .” Another rendering, 
 “ He-gave-drink to the great [multitude] as from depths.” v. 16. 
 “Cliff,” in text se/a“, a word especially applied to the cliff, or rock, 
 at Qadesh ( = Cades), Numb. xx. 11. v. 17. “Went on sinning,” 
 “sinned yet more.” The qvents mentioned in vv. 15, 16 occurred 
 after the raining down of the manna, v. 18. A refrain, so to 
 speak, recurring at vv. 41, 56. They formed a plan of putting 
 God’s power to the test—“in their heart.” This occurred in the 
 desert of Sin (cf. Exod. xvii. 3, 7; Numb. xi. 4, &c.). “By 
 asking,” /it., “to ask.” vv. 19, 20. These questionings differ but 
 slightly from the historical record ; cf. Exod. xvi. 3, &c. ; xvii. 2, 
 3, 7; Num. xi. 4, &c.; xx. 3, &c. v. 19. “Lay a table” occurs 
 also in Ps. xxii. (23) 5. vv. 21 — 29. The punishment of their 
 unbelief, v. 21. “Was wroth,” lit., “poured Himself forth in 
 wrath,” “poured forth wrath.” LXX., ral avtfia Aero ( anebaleto ) 
 — distutit of Vulgate (-And He delayed—the performance of 
 His promises [?]—His mercies [?]—their entrance into the 
 Promised Land [?]). Thalhofer renders it, “ He rejected,” viz., 
 His people, and refers to Ps. lxxxviii. (89) 39, “ Thou hast cast 
 off,” &c. (avefidXov k.t.X.., anebalou, &c). St. Jerome, “ Et non 
 distulit ” (And He delayed not—His wrath [?]). In vv. 59 
 and 62 Vulgate renders the same word sprevit (He spurned). 
 “ Fire,” either a metaphor for God’s fierce wrath, which suits the 
 parallelism (“and anger went up,” &c.) better, or the poet alludes 
 to Numbers xi. 1—3, the fire that broke out at “ Burning ” 
 (Tab’erdh. in text). “Anger went up,” as flame, or smoke from a 
 furnace. The poet, as we may gather from vv. 15, 16, 20, 21, 
 &c., does not tie himself down to strict chronological sequence, 
 but couples together similar events. The punishment of this 
 rebellion is presented as the effect of that preceding the sending 
 
PSALM 77 (78). 
 
 321 
 
 down of the manna. The narrative (vv. 21 — 29) is freely borrowed 
 from Exod. xvi., but especially from Numi xi. v. 22. “Salvation,” 
 their recent deliverance from bondage, v. 23. “ Doors of heaven,” 
 as in Gen. vii. 11 ; Mai. iii. 10. Hence “rained” in v. 24. 
 “ Corn,” as the manna came down in seed-like shape (cf. Exod. 
 xvi. 14). In Arabic this is called mann es-semd (manna of heaven), 
 to distinguish it from the product of the Tamarisca mannifera. 
 v. 25. “Bread of angels ,” so Wisd. xvi. 20; Targum, “food that 
 came down from the abode of angels ;” St. Jerome, “ bread of the 
 strong (= fortium ).” v. 26. It is most probable, on account of the 
 similarity of the wording here to that of Num. xi. 31, that this 
 verse refers to the second supply of quails; the first coincided 
 with the first sending down of the manna (cf. Exod. xvi. 13). 
 Literally , “ He-made-to-journey [to go forth] an east wind . . . 
 and brought-along,” &c. These two verbs recur in v. 52, in 
 describing God’s guidance of Israel through the desert. LXX. 
 and St. Jerome, “He removed ( abstulit) the south-east wind,” the 
 rest as in Vulgate. The wind may either have been a south-east 
 from the ABlanitic Gulf, or the quails migrating northwards may 
 have been driven by an east wind into the camp of Israel, v. 29. 
 “And He brought to them their lust,” supplied what they had 
 longed for. v. 30. LXX., “They were not disappointed,” &c., 
 give here the negative side of the foregoing hemistich. In text, 
 “They were not estranged from their lust,” not yet lost their 
 appetite, or come to the point of loathing their food: “Their 
 food was still in their mouth, ” this and hemistich a of next verse 
 repeats Num. xi. 33. v. 31. That this plague was a Divine 
 infliction is shown by its not sparing their “ fat ones,” i.e., their 
 robust and healthy warriors, and striking down the elite , &c. 
 LXX., (rvv€7r68iorev , synepodisen (He bound hand and foot, “laid 
 by the heels”); Targum, “fettered,” hence “bowed down” 
 (St. Jerome, incuruavit ), “prostrated;” St. Augustine and several 
 old Psalters, compedivit (same as LXX.). We have here, to all 
 seeming, a reminiscence of Num. xiv. n. v. 33. “ In a breath,” 
 i.e., “speedily,” to agree with “sudden haste.” “Vanity” (so 
 LXX., St. Jerome, Vulgate) is glossed by Ibn Ezra, after all their 
 wanderings they failed to enter the Promised Land; within thirty 
 years after the murmuring at Qadesh, 600,500 men died in the 
 
 V 
 
322 
 
 PSALM 77 (78). 
 
 desert; cf. Ps. lxxxix. (90) 9. vv. 34—39. A too faithful descrip¬ 
 tion of our dealings with God. v. 35. The middle verse of the 
 Psalter, according to the Masoretic computation, v. 36. “ De¬ 
 luded,” “deceived,” by empty promises, by flattery, v. 37. As 
 St. Jerome has it, “their heart was not steadfast with Him; nor 
 did they abide (flermanserunt) in His covenant.” v. 39. “A wind,” 
 &c., cf. Job vii. 7, 9; x. 21. v. 41. Zz 7 ., “And they turned back,” 
 Hebraism for “again and again,” “repeatedly.” “Vexed,” ///., 
 “caused Him to repent.” v. 42. “[Nor] the day,” so text, LXX., 
 St. Jerome; but Vulgate, “on the day.” v. 43. The ten plagues 
 are not enumerated in historical sequence, save as regards the first 
 and the tenth. The third, fifth, sixth, and ninth are omitted, 
 v. 44. First plague. “ Rivers,” the Nile, with its several branches 
 and canals. “Showers,” tanks of rain-water; cf. Exod. vii. 19. 
 v. 45. The fourth plague, Exod. viii. 20, &c., and the second, 
 Exod. viii. 1, &c. “Gad-fly,” paraphrased by St. Jerome, “Every 
 kind of flies;” c&nomyiam of Vulgate. LXX., “ a dog-fly.” Aquila, 
 ira/jLfjiv'iav,paynmyiam ( = every kind of fly), agreeing \yth Rabbinical 
 commentators, who by “ arobh ( = gad-fly) understand miscel¬ 
 laneous swarms of insects. It is taken by some indiscriminately 
 for all kinds of noxious vermin. “ Frog,” collective Singular, 
 probably an Egyptian word. “ Frogs ” wrought ruin by defiling 
 everything, and by poisoning the air when dead. v. 46. “ Cricket, 
 caterpillar;” St. Jerome, “brucho,” most probably a locust not yet 
 winged ; in text, chasil, from its devouring everything. An exact 
 identification of the species is impossible, v. 47. “Vine,” collective 
 Singular in text. “ Their sycamores,” in text shiifmotham , neither 
 “sycamores” nor “mulberry-trees,” but the Egyptian fig, the fruit 
 of a tree like the mulberry in size and foliage, the “ fig-mulberry ” 
 of LXX. and St. Luke xix. 4. “Frost” (in text, chcinamal ), which 
 
 occurs here only; Gesenius, “ants;” perhaps, “hailstones”—a 
 mere guess. “Frost” is unknown in Egypt; yet Aquila, iv Kpvzi, 
 en kryn (icy cold). St. Jerome, “in frigore ” ( = with cold), 
 v. 48. “He gave over;” the verb thus translated is rendered 
 conclusit by LXX. and Vulgate in vv. 50, 62 ; in v. 62 by 
 St. Jerome also (“ He shut up”). “Lightning-flames,” cf. Exod. 
 ix. 23, Fire mingled with hail. St. Jerome, strangely enough, 
 “And their cattle to birds ” ( volucribus ). v. 49. “ Sending-forth- 
 of,” or “ letting-loose,” rendered by Gesenius, “ a host, a band,” 
 
PSALM 77 (78). 
 
 323 
 
 not necessarily of evil spirits (“ messengers of ills ”), but good 
 angels, ministers of Divine justice. Some surmise that Moses and 
 Aaron are here meant, as they announced and inflicted so many 
 plagues on the Egyptians, v. 50. “ Life,” in text chayyatham 
 ( = and their life), may mean “cattle;” so LXX. and St. Jerome, 
 “animantia” (animals), doubtless with reference to the destruction 
 of the first-born of their flocks and herds (Exod. xi. 5). v. 51. 
 Lit., “ beginning of strengths,” the first-fruits of their masculine, 
 genital vigour, their eldest-born, equivalent to “ first-born ” of 
 hemistich a; cf. Gen. xlix. 3; Deut. xxi. 17. “Cham,” cf. Gen. 
 x. 6. Because peopled by the race of Mesraim, the son of Cham, 
 v. 54. “Holy border;” in text, gebhul; St. Jerome, “ terminum 
 sanctificatum suum ” (His hallowed border). LXX., “ mountain,” 
 misled, perhaps, by its affinity with the Arabic jibdl (mountain), 
 or, as Grabe surmises, a scribe’s blunder for opiov, liorion (border). 
 “His holy border,” i.e., into the Holy Land. “Yon mountain,” 
 either Sion, the transfer of the Ark thither being regarded as the 
 great culminating act (cf. Ps. lxvii. (68) 17), or (as better suiting 
 the parallelism), “ this mountain-land ” of Palestine, cf. Exod. xv. 
 13, J 7 - v. 55 - “Made them fall,” allotted to Israel, not the 
 heathen , but their land , as an inheritance measured out and par¬ 
 titioned ; cf. Num. xxxiv. 2; Jos. xxiii. 4. vv. 56—58. The 
 frequent relapses of Israel under the Judges, v. 57. “Deceitful 
 bow,” which disappoints by not hitting the mark aimed at. 
 St. Jerome, “Sicut arcus inutilis ” (as a useless bow). LXX., 
 Vulgate, “they were changed into a crooked bow,” mistaking hi 
 (as, like) for b’ (in, into), as is easily done. v. 59. “And was 
 wroth,” rendered here, as in vv. 21, 62, by St. Jerome, “et non 
 distulit;” Vulgate (vv. 59, 62), “ sprevit” (He spurned); LXX., 
 somewhat freely, vnepeiSe, hypereide ( = He slighted); so too in 
 v. 62. Hemistich 2. LXX., e^ovSepwo-e (exoudenose ), rendered 
 here in Vulgate “reduced to nought,” but cf. Ps. xiv. (15) 4, “set 
 at nought,” “utterly set at nought.” St. Jerome, “ projecit 
 vehementer Israel” (cast forth Israel with violence), v. 60. 
 “ Shilo,” “ Shiloh,” “ Shilo ” (a place of rest), a town on a mountain 
 to north of Bethel. The Tabernacle was there from the time of 
 Josue (xviii. 10; Judges xviii. 31), till the rout of Israel at Apheq, 
 when the Ark fell into the hands of the Philistines (1 Kings (Sam.) 
 iv. 11). It was never brought back to Silo; the Tabernacle was 
 
324 
 
 PSALM 77 (78). 
 
 removed to Nob (1 Kings (Sam.) xxi.), to the house of Obededom, 
 and finally transferred to Sion by David. “Pitched;” Gesenius 
 suggests, “the tent [in which] He caused [His Name] to dwell 
 among men,” or, “The tent He placed among men.” v. 61. 
 “Strength,” “glory,” /.<?., the Ark wherein His might and majesty 
 were made manifest. In text and St. Jerome, “ His strength,” 
 &c. LXX., Vulgate, “ Their strength,” as Israel deemed the 
 presence of the Ark an earnest of victory, and, as the centre of 
 God’s self-revelation, “their beauty,” “their adornment,” the Ark 
 was a token of God’s special predilection, v. 63. “ Fire ” of war, 
 as Num. xxi. 28. “Maidens mourned not,” so LXX. (Cod. 
 Vatican.). In other copies of LXX. the passive rendering, “were 
 not mourned for,” seems to be a correction suggested by “ were 
 not wept for ” of next verse. It is most probable that the original 
 reading was £7 rrjveOyjcrav, epeenetheesan (were [not] praised), which 
 agrees with Targum, and is that of Symmachus and Theodotion. 
 Aquila, “were not hymned” (v/ivrjOrjo-av, hymneetheesan). No 
 weddings, hence no “ marriage-song.” v. 64. “ Priests,” Ophni 
 and Phinees slain at Eben-ezer. 1 “ Widows ” refers, perhaps, to 
 the wife of Phinees, who died in premature child-birth (1 Kings 
 (Sam.) iv. 19, 20) ; or the desolation caused by war prevented the 
 widows from performing the usual funeral rites (?). vv. 65, 66. 
 The several defeats of the Philistines, under Samuel, Saul, and 
 David, v. 65. Z/V., “as a sleeper.” He renews His mercies; cf. 
 1 Kings (Sam.) vii. 10. v. 66. “In the hinder parts,” literally; 
 cf. 1 Kings (Sam.) v. 6, &c. v. 68. “Juda,” perhaps a general 
 name for the southern kingdom. The sanctuary was on the 
 borders of Juda and Benjamin ; the holy place and altars stood 
 within the territory of one tribe, the courts of the Temple extended 
 beyond the borders of the other; cf. Jos. xv. 63; Judges i. 21. 
 v. 69. “ High places ” (Tmo ramirn ), but LXX., Targum, Theo¬ 
 dotion, and St. Jerome, “as [the horn] of unicorns ,” reading remim 
 ( = “unicorns,” rather “buffaloes”). “Lofty as heaven,” stable 
 as the earth, “which He founded for ever.” v. 71. “Ewes giving- 
 suck,” not the sucklings. “To tend,” as a shepherd, v. 72. His 
 government was characterized by uprightness (St. Jerome, simplici- 
 tate) and skill (St. Jerome, prudentia = practical wisdom). 
 
 1 ’Eben-“ezer, “stone of help.” (1 Kings (Sam.) iv. 1.) 
 
PSALM 78 ( 79 ). 
 
 325 
 
 PSALM 78 (79). 
 
 1. A Psalm to Asaph. 0 
 God, the Gentiles are- 
 come into Thine inherit¬ 
 ance ; They-have-polluted 
 Thy holy Temple ; They- 
 have - made Yerushalaim 
 ruinous-heaps (or, heaps). 
 
 2. They-have-given the 
 corpses of Thy servants [as] 
 food to the fowl of the 
 heavens : The flesh of Thy 
 godly-ones to the beasts of 
 the earth. (1 Machab. vii. 16, 
 
 1 7 -) 
 
 3. They-have-poured-out 
 their blood like water round¬ 
 about Jerusalem: And there- 
 was-none to-bury [them]. 
 
 4. We-are-become a re¬ 
 proach to our neighbours: 
 A scorn and derision to 
 those-about us. 
 
 5. How long, YtfHWeH, 
 wilt-Thou-be-angry for ever? 
 Shall Thy jealousy burn like 
 fire ? 
 
 6. Pour-out Thy fury 
 upon the Gentiles that 
 know Thee not: And on 
 the kingdoms that call not 
 upon Thy Name. 
 
 7. For they-have-devoured 
 Ya“aqobh : And laid-waste 
 his pasture. 
 
 PSALM 78 (79). 
 
 1. A Psalm of Asaph. 
 O God, the Gentiles are- 
 come into Thine inherit¬ 
 ance : They-have-polluted 
 Thy holy Temple : They- 
 have - made Jerusalem a 
 store-house for fruit. 
 
 2. They-have-given the 
 corpses of Thy servants as 
 meat to the birds of the sky. 
 The flesh of Thy holy-ones 
 to the wild-beasts of the 
 earth. 
 
 3. They-have-shed their 
 blood like water round 
 about Jerusalem: And there- 
 was none to bury [them]. 
 
 4. We-are become a re¬ 
 proach to our neighbours: 
 A scorn and a derision .to 
 them that are round about 
 us. 
 
 5. How long, O Lord, 
 wilt - Thou - be - angry for 
 ever? Shall Thy jealousy 
 burn like fire ? 
 
 6. Pour-out Thy wrath 
 on the Gentiles that know 
 Thee not : And on the 
 kingdoms that call not upon 
 Thy Name. 
 
 7. For they-have-devoured 
 Jacob: And laid his place 
 waste. 
 
326 
 
 PSALM 78 (79). 
 
 8. Remember not against 
 us the iniquities of former- 
 generations : Let Thy ten¬ 
 der-mercies speedily meet 
 us : For we are exceedingly 
 enfeebled. 
 
 9. Help us, O God of our 
 salvation, for the glory of 
 Thy Name : And deliver us, 
 and cover over our sins for 
 Thy Name’s sake. 
 
 10. Why should the Gen¬ 
 tiles say, “ Where is their 
 God ? ” Be - there - made- 
 known among the Gentiles, 
 in our sight: Vengeance for 
 the blood of Thy servants 
 which is-shed ; 
 
 ir. Let the sighing of the 
 prisoner come before Thee : 
 According to the greatness 
 of Thine arm let-remain 
 (i.e., keep alive) the sons of 
 death. 
 
 12. And render to our 
 neighbours sevenfold into 
 their bosom : Their reproach 
 wherewith they - have - re¬ 
 proached Thee, Adonay. 
 
 13. So we Thy people 
 and the sheep of Thy pas¬ 
 ture will-give-thanks to Thee 
 for ever, unto generation and 
 generation, we-will-declare 
 Thy praise. 
 
 8. Remember not our 
 former iniquities ; Let Thy 
 mercies speedily meet us: 
 For we are exceedingly 
 impoverished. 
 
 9. Help us, O God our 
 Saviour ; and for the glory 
 of Thy Name, O Lord, de¬ 
 liver us ; And be merciful 
 to our sins for Thy Name’s 
 sake ; 
 
 10. Lest haply they 
 should say among the Gen¬ 
 tiles, ‘‘Where is their God?” 
 Be - there - made - known 
 among the Gentiles, in our 
 sight, The avenging of Thy 
 servants’ blood, which is 
 shed. 
 
 11. Let the groaning of 
 the prisoners come-in before 
 Thee: According to the 
 greatness of Thy power pre¬ 
 serve the children of the 
 slain. 
 
 12. And render to our 
 neighbours sevenfold into 
 their bosom : Their reproach 
 wherewith they - have - re¬ 
 proached Thee, O Lord. 
 
 13. But we Thy people 
 and the sheep of Thy pas¬ 
 ture will give thanks to 
 Thee for ever. Throughout 
 all generations will we de¬ 
 clare Thy praise. 
 
PSALM 78 ( 79 )- 
 
 327 
 
 
 The Psalm falls into no regular strophical divisions. With 
 Ps. lxxiii. (74) it bewails a dire national catastrophe, involving the 
 ruin of Jerusalem, the massacre of its inhabitants, and the pollu¬ 
 tion of the Temple (vv. 1—4). Next follows a prayer for mercy, 
 and for vengeance on the heathen enemy (vv. 5—12). It closes 
 with a declaration of the thanksgiving which God’s merciful 
 visitation will elicit. In diction, subject-matter, and, most 
 probably, by the date of its composition, this Psalm is closely 
 connected with Ps. lxxiii. (74). With the same deep pathos and 
 picturesqueness of description, both bewail the same calamity, 
 with this difference, however, that the former lays special stress 
 on the destruction of the Temple, while in this, the poet laments 
 the wholesale butchery which made the city run with blood. 
 There are but two periods in the annals of the chosen race to 
 which either can apply—the Babylonian conquest, and the sack 
 of Jerusalem at the time of the Syrian persecution. Some of the 
 Fathers and of the later commentators assign both Psalms to the 
 earlier period; while not a few of the former deem it a prophecy 
 of the calamities the chosen nation were to undergo at the hands 
 of Antiochus Epiphanes. Failing the slightest proof that the Old 
 Testament canon was closed before the Machabsean era, and as 
 prophecy must not be taken for granted under the exigencies of a 
 system, it seems far more reasonable to regard it as the plaint of 
 a cotemporary poet mourning over the woes of his fellow-country¬ 
 men. The “prisoner” of v. 11 seems to point to the Captivity, 
 but (as may be seen in 1 Mach. i. 34) the Syrian army carried off 
 captives. That vv. 6, 7 are found almost word for word in Jer. 
 x 25, would settle the question, if we could decide whether 
 Jeremias, as is his wont, quotes from the Psalm, or vice versa , 
 whether the Psalmist borrowed from the Prophet. Far more 
 formidable is the objection urged by Thalhofer and others 
 against the later date; vv. 2, 3 of the Psalm are quoted in 
 1 Mach. vii. 16, 17, as a Scripture of long standing. “According 
 to the word which he [the Psalmist] wrote (eypai/^e, egrapse ).” 
 The quotation, save that it confounds vv. 2, 3, agrees with the 
 LXX. version. It may, however, be said that the historian 
 believed the Psalm to have direct reference to the calamities he 
 describes. 
 
 
328 
 
 PSALM 78 (79). 
 
 v. 1. “Heaps.” St. Jerome, “in heaps of stones” (in acervis 
 lapidum ), in fulfilment of Mich. iii. 12, in the days of Ezechias, 
 copied by Jer. xxvi. 18. LXX. here and in Mich. i. 6 (where the 
 Sing, “heap” occurs), “the shed of a garden-watcher,” or “a 
 temporary store-house for fruits ” newly gathered, v. 2. “ Thy 
 saints,” in text chastdhey-kha (= Thy pious ones), the Assidcei of 
 1 Mach. vii. 13 being derived therefrom. Israel, as set apart from 
 the heathen mass, and in covenant with God. Cf. St. Paul passim, 
 who calls the faithful in general “ Saints.” v. 4. An all but exact 
 repetition of Ps. xliii. (44) 14, the difference is only in the first 
 word. Cf. also Ps. Ixxix. (80) 7. “Neighbours,” the tribes 
 dwelling round about the Holy Land, the Idumseans especially, 
 cf. Abdias i. 8—14. v. 5. “ Like fire,” cf. Deut. xxxii. 22. 
 vv. 6, 7, quoted with a few slight changes in Jer. x. 25, who 
 expands his quotation, “and consumed them.” “ His pasture.” 
 By Targum and Qimchi, “ His sanctuary;” St. Jerome, “ decorem ” 
 (beauty, comeliness), but decus in Jer. x. 25, where the same word 
 (; nawe-hu , his pasture) occurs. As adjective, naweh - inhabiting, 
 decorous, seemly ; as noun, a seat, a dwelling (of God, of men, of 
 animals, a pasture , where flocks lie down, and rest), Gesenius, Lex. 
 Heb. s.v. v. 8. “Against us;” text, lanii (“to us,” “with respect 
 to us”), so that we should bear the penalty. St. Jerome, “our old 
 (vetenwi) iniquities.” In LXX. the unusual position of 17/xtoi/, 
 hee 7 non (our, of us) suggests that some blundering scribe substi¬ 
 tuted it for yjjuuv, hee 77 iin ( - to, for us); pronoun before (not afte 7 J 
 “iniquities.” “Meet us,” anticipate our hopes, and that “speedily,” 
 “soon,” “for we are become exceedingly reduced” (atte 7 iuati, 
 St. Jerome). v. 9. “Cover over” (so lit.), i.e., “overlook,” 
 “forgive.” v. 10. “Wherefore,” &c., cf. Joel ii. 17; Psalm cxiii. 
 (115) 10 ( = 2). “In our sight,”///., “before our eyes.” v. 11. 
 “ Prisoner,” lit., “ the bound-one,” “ fettered,” i.e., the nation in 
 captivity at Babylon, or those the Syrians carried off. “ Let 
 remain,” i.e., “keep alive;” Targum, “release,” “let loose;” 
 St. Jerome, “relinque” ( = leave Thou, viz., in life); LXX., 
 TTtpLTroLrjo-ai, peripoieesai. “ Posside ” of Vulgate is rendered by 
 them “save,” “keep alive,” Gen. xii. 12; Exod. i. 16. Codex of 
 Verona, St. Augustine, “recipe in adoptionem ” (- adopt). “Sons 
 of death ” = those doomed to die. In Hebrew and Hellenistic 
 
PSALM 79 (8o). 
 
 329 
 
 Greek, “son of” expresses a marked prominent trait of char¬ 
 acter, “ sons of pride,” “ of disobedience,” or subjection to the 
 dominion of an outer influence, “ sons of sorrow,” &c. reOava- 
 Tw/xevojv, tethanatomenon , of LXX. will bear the rendering “doomed 
 to die,” cf. Plato, Laws , 872. v. 12. “ Seven-fold,” for a large 
 but indefinite number. Our neighbours (v. 4) have overwhelmed 
 us with a deluge of woes. Repay Thou them seven-fold “ into 
 their bosom.” So LXX., cL koX-ttov , eis kolpon. Roman and 
 Verona Psalter, in sinum , instead of in si?iu of St. Jerome and 
 Vulgate. 
 
 PSALM 79 (80). 
 
 1. For the Chief-Musician, 
 unto Shoshannim “Edhuth, 
 to Asaph, a Psalm. 
 
 2. Shepherd of Israel, give- 
 ear, Who leadest Yoseph 
 like a flock : That sittest-on 
 the Kerubhim, shine-forth. 
 
 3. Before ’Eph’raim, and 
 Bin’yamin, and Menashsheh, 
 Stir-up Thy strength and 
 come for our salvation. 
 
 4. O God, restore us : And 
 cause Thy face to shine, then 
 shall-we-be-delivered. 
 
 5. YaHWeFL ’Elohim 
 Tsebhaoth : How long wilt- 
 Thou fume notwithstanding 
 Thy people’s prayer ? 
 
 6. Thou-feedest them with 
 the bread of tears: And 
 givest them tears to drink 
 threefold. 
 
 PSALM 79 (80). 
 
 1. For the end, for those 
 that shall be changed, a 
 testimony for Asaph, a 
 Psalm. 
 
 2. Ruler of Israel, hearken, 
 Who leadest Joseph like a 
 sheep: That art throned 
 above the Cherubim, mani- 
 fest-Thyself 
 
 3. Before Ephraim, and 
 Benjamin and Manasses. 
 Stir-up Thy strength and 
 come to save us. 
 
 4. O God, restore us: 
 Show Thy face, then shall- 
 we-be-delivered. 
 
 5. O Lord God of hosts ; 
 How long wilt Thou be 
 angry with the prayer of 
 Thy servant? 
 
 6. Thou-feedest us with 
 the bread of tears: And 
 givest us tears to drink by 
 measure. 
 
330 
 
 PSALM 79 (8o). 
 
 7. Thou-makest us a strife 
 to our neighbours : And our 
 enemies laugh among them¬ 
 selves. 
 
 8. O God of Sabaoth, 
 restore us : And cause Thy 
 face to shine, then shall we 
 be delivered. 
 
 9. Thou-broughtest a vine 
 out of Mits’raim ; Thou- 
 didst-drive out the nations, 
 and plant it ; 
 
 10. Thou - didst - clear [a 
 way] before it: And it took 
 deep root, and filled the land. 
 
 11. The mountains were- 
 covered by its shadow : And 
 by its branches goodly cedars 
 (lit., “ cedars of God ”). 
 
 12. It - sent - forth its 
 branches to the sea: And 
 its shoots to the River. 
 
 13. Why hast - Thou- 
 broken-down its fences : So 
 that all that pass by the way 
 pluck it ? 
 
 14. The boar out of the 
 wood crops it: And the wild- 
 beast of the field grazes off 
 it. 
 
 15. God of hosts, turn 
 again, we pray Thee ; Look- 
 down from the heavens, and 
 see : And visit this vine, 
 
 16. And the stock which 
 Thy right-hand has-planted : 
 And [look] on the scion 
 
 7. Thou-makest us a strife 
 to our neighbours. And our 
 enemies deride us. 
 
 8. O God of hosts, restore 
 us: Show Thy face, then 
 shall we be delivered. 
 
 9. Thou - didst - transplant 
 a vine out of Egypt: Thou 
 didst cast out the heathen 
 and plant it. 
 
 10. Thou didst prepare 
 a way before it: And didst 
 cause its roots to strike, and 
 it-filled the land : 
 
 11. The shadow thereof 
 covered the mountains : And 
 its boughs goodly cedars. 
 
 12. It - sent - forth its 
 branches to the sea : And its 
 shoots to the River. 
 
 13. Why hast - Thou - 
 broken-down its fence ? So 
 that all that pass by the way 
 pluck it [?]. 
 
 14. The boar out of the 
 wood has-ravaged it: And 
 the wild-beast of the waste 
 grazes ofif it. 
 
 15. God of hosts, turn, we 
 pray Thee ; Look - down 
 from heaven, and see : And 
 visit this vine, 
 
 16. And fully-restore that 
 which Thy right-hand has 
 planted. And [look] upon 
 
PSALM 79 (8o). 
 
 331 
 
 Thou - didst - strengthen for 
 Thyself. 
 
 17. It is burnt with fire, it 
 is cut down : They-perish at 
 the rebuke of Thy counten¬ 
 ance. 
 
 18. Let Thy hand be upon 
 the man of Thy right-hand : 
 Upon the son of man Thou- 
 didst-strengthen for Thyself; 
 
 19. So will we not go-back 
 from Thee : Quicken us, and 
 we-will-call-upon Thy Name. 
 
 20. YaUWeU ’Elohim 
 Tsebhaoth, restore us : And 
 cause Thy face to shine, 
 then shall-we-be-delivered. 
 
 the son [of man] whom 
 Thou - didst - strengthen for 
 Thyself. 
 
 17. It is burnt with fire 
 and dug-up : At the rebuke 
 of Thy countenance they- 
 shall-perish. 
 
 18. Let Thy hand be upon 
 the man of Thy right-hand ; 
 Upon the son of man whom 
 Thou - didst - strengthen for 
 Thyself; 
 
 19. So will we not depart 
 from Thee : Thou - shalt - 
 quicken us, and we-will-call- 
 upon Thy Name. 
 
 20. O Lord God of hosts, 
 restore us : Show Thy face, 
 then shall-we-be-delivered. 
 
 It is difficult to assign a definite historical situation for this 
 Psalm, all that is certain is that it was composed at the time of a 
 great national calamity. The addition to the Title in LXX. 
 (“ concernmg the Assyrian ” — vnep tov ’ Ao-avpiov , hyper ton 
 Assyriou ) seems to identify it with one of the Assyrian invasions. 
 The mention of Joseph and of the three tribes in v. 2, has led 
 to the supposition that it was a prayer of, or for, the tribes of 
 the northern kingdom, after its subversion by the Assyrians. 
 While by other commentators, both ancient and modern, it is 
 referred to the period of the Machabsean struggle. Much may 
 be said for the view connecting this poem with the situation 
 foretold in Osee (Hosea) v. 5, &c. The recurring refrain of 
 vv. 4, 8, and 20, expressed with increased earnestness at each 
 repetition, divides the Psalm (1) into a prayer for the nation ; 
 (2) a remonstrance; (3) the parable of the Vine. 
 
 v. 2. “Joseph,” the preserver, and second forefather of the 
 nation, a name linked with memories and lessons of unswerving 
 
332 
 
 PSALM 79 (8o). 
 
 fidelity under trial. An allusion here to Gen. xlviii. 15 ; xlix. 24, 
 whence the imagery of the Psalm is, for the most part, borrowed. 
 “On the Cherubim,” or, “Who dwellest above the Cherubim,” 
 i.e., the indwelling of God in the Temple, and tokens of His 
 presence therein, signified by the Talmudic term, Shekhinah 
 (= Shechinah), cf. Ps. xlix. (50) 2, in the text. “ Shine-forth,” 
 alludes to the bright cloud over the Cherubim in the Holy of 
 Holies. v. 3. See Num. ii. 18—24. The three tribes here 
 named were stationed immediately behind the Ark, i.e., to the 
 west of the Most Holy Place, in the march through the desert. 
 As in the Egyptian temples, so in the Tabernacle, and later on, 
 in the Temple, the inner sanctuary was at the western end. As 
 Thalhofer observes, the terms of this prayer (vv. 2, 3) are incom¬ 
 patible with the supposition that it was uttered during exile or 
 captivity. v. 5. “Fume,” “smoke,” so too St. Jerome; cf. 
 Ps. lxxiii. (74) 1. “Why does thine anger (/it., “nostril”) smoke?” 
 &c. “Against the prayer;” St. Jerome, u ad orationem ” (at the 
 prayer); St. Augustine, “in orationem” (against the prayer), v. 6. 
 “Tears,” cf. Ps. xli. (42) 4. “Threefold [draught],” so Targum 
 and St. Jerome, “ tripliciter.” In text, shalish , meaning (1) the 
 third of a measure, dry or liquid (of an ephah probably, cf. 
 “quart”); (2) a triangle (musical instrument); (3) a soldier of 
 the third rank. Cf. Prov. xxii. 20; Isai. xl. 12, Vshalish. vv. 
 9—17. The history of Israel is set forth in a parable, which is 
 met with in Isaias, Jeremias, and Ezechiel; cf. St. John xv. 1—6, 
 where it is spoken of “ the Israel of God.” It is hardly to be 
 doubted that there is a reminiscence here of the blessing of 
 Joseph, Gen. xlix. 22 (cf. v. 16, infra , “the son,” “the bough” [?]). 
 v. 9. “ Thou broughtest ” = Thou transplantedst, “ Drive out ” 
 (cf. Ps. xliii. (44) 3). v. 10. “Clear a way;” St. Jerome, “Thou 
 preparedst [a way] before it,” by exterminating the Chanaanites; 
 cf. clearing the soil of stones, &c. Cf. Isai. v. 2, “ Thou madest- 
 room before it.” “Deep root;” the text may be rendered, “Thou- 
 madest its root to strike root,” or “ it made its root,” &c. 
 vv. 11, 12. The boundaries of the Holy Land; “mountains” to 
 the South of Juda; “ cedars ” of Libanus to the North; “sea” 
 (Mediterranean) to West; “ River ” (Euphrates) to East. v. 12. 
 Cf. Ps. lxxi. (72) 8. An allusion here to 3 (1) Kings iv. 24. In 
 
PSALM 79 (8o). 
 
 333 
 
 Solomon’s time, the borders of Israel extended from Tiphsah 
 (- Thapsacus), on the west bank of the Euphrates, “even to 
 Gaza.” Cf. Deut. xi. 24; Jos. i. 4. v. 13. See Ps. lxxxviii. (89) 
 41, 42; cf. Isai. v. 5. v. 14. “Crops it,” the corresponding 
 verb occurs nowhere else, so the various renderings are more or 
 less conjectural. St. Jerome, St. Augustine, and Psalter of Verona, 
 “ vastavit,” “ devastavit ” (ravaged). “ Singular ” (sic) wild-beast of 
 Douai version is due to an unintelligent rendering of LXX., /xovtos 
 ayp los, monios agrios; monios , “ solitary ; ” agrios , “wild ” is glossed 
 by Hesychius, “the wild boar, which herds not with others,” it 
 commits its depredations alone. With a view to the parallelism of 
 the two hemistichs, LXX. have given to “ the boar out of the 
 wood ” its other name, of frequent occurrence in Greek writers. 
 Ziz in text means “any moving thing,” taken here poetically for 
 “wild beasts.” v. 16. The initial word occurs here only, hence it is 
 by some (St. Jerome, “root;” Qimchi, “plant;” Targum, “bough,” 
 or “shoot”) taken for a noun governed by “visit” of v. 15; by 
 Rabbis and others it is construed as the Imperative of an 
 uncertain verb. “Protect,” “perfect,” of LXX. and Vulgate = 
 “ Restore.” “ Son,” in text ben. If taken literally, the metaphor 
 is dropped; if rendered “ branch,” or “ scion ” (as in Gen. xlix. 
 22), according to Qimchi and others “of that ilk,” and Ewald, 
 the ambiguity of the word serves as a transition to the following 
 verses. Targum, “and [look upon] King Messiah.” In the literal 
 sense it means Israel (see Exod. iv. 22; Osee xi. 1). “ Madest 
 
 strong,” Gesenius (s.vl), “hast chosen for Thyself.” v. 17. “They 
 perish,” i.e., “the Israelites.” v. 18. “Man of right hand,” under 
 God’s special favour and protection (cf. Deut. xxxiii. 12). “The 
 son of man,” a Messianic title, but the reference to v. 26 favours 
 the conclusion that the chosen nation is here meant. v. 19. 
 “ Quicken us,” our existence as a nation is in extreme peril, our 
 deliverance therefore will be a restoration to life. 
 
334 
 
 PSALM 80 (8l). 
 
 PSALM 80 (81). PSALM 80 (Si). 
 
 1. For the Chief-Musician, 
 on the Gittith, to Asaph. 
 
 2. Sing-joyfully to God 
 our strength : Raise-a-shout 
 to the God of Jacob. 
 
 3. Raise a psalm, and 
 sound the timbrel : The 
 pleasant kinnor with the 
 nabhel. 
 
 4. Blow the shophar at the 
 new-moon : At full-moon, 
 on the day of our feast. 
 
 5. For it is a statute for 
 Israel: An ordinance [due] 
 to the God of Jacob. 
 
 6. He-appointed it as a 
 testimony in Joseph, When 
 He went-forth-over the land 
 of Mitsraim : The saying, 
 “ I-know-not,” I-will-hear. 
 
 7. I-removed his shoulder 
 from the burden : His hands 
 were-quit of the task-basket. 
 
 8. In the affliction thou- 
 calledst, and I - delivered 
 thee, I-will-answer thee in 
 the thunder-covert : I-will- 
 prove thee at the waters of 
 Meribhah. Selah. 
 
 9. Hear, O My people, and 
 
 1. For the end, concerning 
 the wine-presses, A Psalm 
 of Asaph. 1 
 
 2. Exult ye in God our 
 helper : Shout-joyfully to 
 the God of Jacob. 
 
 3. Take up a psalm, and 
 bring-hither the timbrel: 
 The pleasant psaltery with 
 the harp. 
 
 4. Blow the trumpet at 
 the new moon : On the 
 auspicious day of your 
 feast. 
 
 5. For it is an obligation 
 for Israel: And an ordi¬ 
 nance [due] to the God of 
 Jacob. 
 
 6. A testimony He-ap¬ 
 pointed it in Joseph ; When 
 he came forth out of the 
 land of Egypt: He-heard a 
 language he knew not. 
 
 7. He freed his back from 
 burdens: His hands had- 
 slaved with the task-basket. 
 
 8. In distress thou-calledst 
 on Me, and I delivered thee. 
 I heard thee in the storm- 
 covert : I proved thee at the 
 water of Strife (contradic¬ 
 tion). 
 
 9. Hear, O My people, 
 
 1 Cod, Alcxandrin. “to (for) David." 
 
PSALM 80 (8l). 
 
 335 
 
 I-will-testify to thee : Israel, 
 if thou would’st but listen to 
 Me! 
 
 10. There shall no strange 
 god be in thee: And thou 
 shalt not bow-down to the 
 god of a stranger. 
 
 11. I am YtfHW^H thy 
 God, Who brought Thee up 
 out of the land of Mits’raim : 
 Open-wide thy mouth, and 
 I-will-fill it. 
 
 12. But My people heark¬ 
 ened not to My voice : 
 Israel would not [obey] Me. 
 
 13. So I-gave them up to 
 the obduracy of their heart: 
 That they-should-walk in 
 their own counsels. 
 
 14. Oh that My people- 
 would-hearken to Me : That 
 Israel would walk in My 
 ways ! 
 
 15. Suddenly would -1 - 
 subdue their enemies : And 
 turn My hand on their adver¬ 
 saries. 
 
 16. The haters of YaH- 
 W^H should-crouch before 
 Him : And their time 
 should-be for ever. 
 
 17. Surely He fed him 
 with the fat of wheat: And 
 with honey out of the rock 
 would-I-satisfy thee. 
 
 and I-will-testify to thee: 
 Israel, if thou would’st but 
 hearken to Me! 
 
 10. There shall no new 
 god be in thee. Neither 
 shalt thou worship a strange 
 god. 
 
 11. For I am the Lord 
 thy God, Who brought thee 
 out of the land of Egypt. 
 Open thy mouth wide, and 
 I will fill it. 
 
 12. But My people heark¬ 
 ened not to My voice: 
 Israel gave no heed to Me. 
 
 13. So I-let-them go after 
 the lusts of their own heart: 
 They went on in their own 
 devices [or, They will go 
 on, &c.]. 
 
 14. Had My people heark¬ 
 ened to Me: If Israel had 
 walked in My ways. 
 
 15. Soon would I -have- 
 humbled their enemies : 
 And have laid My hand 
 on those that afflicted them. 
 
 16. The enemies of the 
 Lord should have lied to 
 Him : But their time shall- 
 be for ever. 
 
 17. And He fed them with 
 the fat of wheat : And 
 satisfied them with honey 
 out of the rock. 
 
33 6 
 
 PSALM 8o (8l). 
 
 The date and name of the author of this poem are hopelessly 
 lost to us. Its title and resemblance to Pss. lxxvi. (77), lxxvii. 
 (78), must not be taken to favour the conclusion that it is 
 contemporaneous with either. To what Feast or Feasts does the 
 poet refer? The solution depends on the interpretation given to 
 the words in the text (v. 4), corresponding to “ new-moon—full- 
 moon.” The distinct mention of the deliverance from Egypt 
 favours the reference to the Passover. But many eminent critics 
 connect the exhortation of the Psalm with the Feast of Trumpets, 
 Tishri 1st, the beginning of the civil year ( = September, October), 
 Rosh hashshanah ( = the head, i.e., beginning of the year), and 
 with the Feast of Tabernacles (Tishri 15—22). In Lev. xxiii. 
 24, 25; Num. xxix. 1, &c., Israel is commanded to keep “the 
 new moon ” of the seventh month of the ecclesiastical year, with 
 loud music, the blowing of cornets, with extra sacrifices, and the 
 observance of strict sabbatical rest from labour, hence its usual 
 name, “ the Day of the trumpet-blast.” As may be gathered 
 from Exod. xix. 16, 19; Osee v. 8; viii. 1; Joel ii. 1; cf. 1 Cor. 
 xv. 52 ; 1 Thess. iv. 15, the trumpet-blast is a symbol of God’s 
 coming in judgment. Tishri 10 was “the day of expiation” 
 
 ( —ydm kippurim). The Feast of Tabernacles—“ our feast,” v. 4— 
 was both a harvest-home and “ memorial ” ( zikhron , Lev. xxiii. 
 24) of God’s fostering-care during the desert-pilgrimage. The 
 Psalm is to this day sung in the synagogues on the Jewish New 
 Year’s day. 
 
 v. 3. “Sound the timbrel;” in text, “Give the timbrel,” and 
 the other instruments. Nabhel , a kind of lyre, said by St. Jerome 
 to have the form of an inverted equilateral triangle, v. 4. Shophar , 
 a cornet, or trumpet, usually made of a cow’s or ram’s horn, still 
 used in the services of the Synagogue. “ New moon,” in old 
 Latin Psalters, “ in the beginning of the month.” “ At the full 
 moon St. Jerome, “in the middle of the month by others, on 
 the appointed festival (cf. Prov. vii. 20). Hupfeld’s rendering, 
 “ Blow the cornet at the new moon of the seventh month, in 
 preparation for the festival of the full moon of the month,” viz., 
 “Tabernacles.” Targum, “Sound the horn in the month of 
 Tishri, at the time when the moon covers itself (viz., new moon), 
 in the days of our feasts.” v. 5. Statute, i.e. t the praise and 
 
PSALM 80 (8l). 
 
 337 
 
 jubilation and festival of vv. 2, 3 are of Divine appointment. 
 “ Ordinance {lit., “judgment”) due to the God of Jacob,” rather 
 than “of the God,” &c. v. 6. “Testimony,” a manifestation of 
 the Divine will, commonly used of the whole code of laws, not, 
 as here, for a single law. “Joseph,” inciy indicate that the poet 
 belonged to the northern kingdom. “ When He ( = God) went 
 forth [in judgment], over [not “ out of,” as LXX. wrongly] 
 Egypt” (cf. Exod. xi. 4; xii. 12). Hemistich 2 of this verse 
 reads literally thus : “ A lip (= language, saying) I know not, 
 I will hear.” LXX. renders this and v. 7 as a merely historical 
 reference. What language? Some ascribe it to the poet’s 
 identifying himself with Israel of the bondage and Exodus; cf. 
 Ps. cxiii. (114) 1 (“From a people of strange tongue”), an 
 identification recommended by the present Passover ritual, 
 conformably with Exod. xiii. 8. Others take it as the utterance 
 of the poet describing, in his consciousness of the Divine afflatus , 
 a language, intelligible indeed, but hitherto unknown to him, 
 because it is Divine. Again, the Psalmist sums up in his own 
 person, the whole of Israel, who, at Sinai, received a full revela¬ 
 tion of One until then but little known. So Delitzsch, Hupfeld, 
 and seemingly, LXX. (cf. Acts vii. 25). Lowe and Jennings 
 suggest that, with the verses following, it is the utterance of God 
 passing over Egypt in wrath, resolved to notice and to punish 
 ( = “ I will hear”) the saying of Pharaoh, “I know not YtzHW^H” 
 (Exod. v. 2). As they truly observe, of the numerous attempted 
 explanations, this alone does not necessitate a change in the 
 reference of the 1st Person here, and in that of the verses following, 
 v. 7. “His hands,” &c., “were quit of;” lit., “passed away 
 from ; ” “ recesserunt a cophino ” of St. Jerome. LXX., “ slaved ” 
 {servierunt of Vulgate) is due to their reading d instead of r in 
 the corresponding verb in text, two letters easily confounded in 
 Hebrew script. “Basket;” in text, dudh ; either (1) a basket, or 
 (2) a pot. Baskets wherein the Israelites carried clay, or baked 
 bricks, suspended at each end of a yoke laid across the shoulder. 
 Specimens are found painted on the tombs at Thebes. Targum, 
 “His hands were freed from casting clay into the baking-pot;” 
 cf. 1 Kings (Sam.) ii. 14; Job xli. 31, “pot,” “caldron.” v. 8. 
 
 “ I -will-answer,” “ I-will-prove,” may also, as is far more usual, be 
 
 W 
 
338 
 
 PSALM 80 (8l). 
 
 rendered in the past. “I answered,” “addressed,” “declared 
 My Law,” to be referred to the Sinaitic Theophany; Exod. xx. 
 
 18, 21. “Waters of Strife,” it matters not whether Exod. xvii. 7, 
 or Num. xx. 13, be here meant. The purpose of the several 
 desert trials (cf. Exod. xvi. 4) is here set forth. The mention 
 here of the people’s sin prepares the way for the following exhorta¬ 
 tion and expostulation. v. 9. “ Hear ” = (cf. Deut. v.), 
 
 the second promulgation of the Decalogue, v. n. “Open thy 
 mouth wide;” glossed by Qimchi, “Only hearken to Me, and 
 ask what thou wilt.” “ Open wide,” suggested by the nestlings 
 opening their beaks to be fed by the parent bird. v. 12. “And 
 Israel was not willing towards Me,” “not willing to obey Me.” 
 “ Would not oblige, gratify Me,” is perhaps as close to the sense. 
 St. Jerome, “believed Me not.” v. 13. “ Let go,” used of slaves, 
 captives; giving over to sin, the direst of God’s punishments, 
 v. 14. “Had My people.” “If” were better rendered as an 
 Optative particle. “Would that,” &c. A transition here from 
 the history of the past, to warn his contemporaries of the con¬ 
 sequences of their continuance in the ways of their forbears, v. 15. 
 “ Suddenly, ” shortly, quickly. LXX., iv t <2 /jLrjSevc, en to meedeni (in 
 no time); St. Jerome, “Quasi nihilum” (as mere nothing); Vulgate, 
 “at no cost, with no trouble would I put down,” &c. v. 16. 
 “ Haters of YH,” because enemies of His people. “ Submit,” 
 “crouch,” ///., “ lie to Him” i.e., yield feigned submission. 
 “ Their time,” according to Targum and Qimchi, the time, /.<?., 
 the blessed lot, prosperity of Israel; but Rashi, Aben Ezra, the 
 punishment of the haters of God’s people; so, too, Theodoret. 
 v. 17. “ He fed thee,” &c., rendered as a past in LXX., Syriac, and 
 Vulgate; borrowed from Deut. xxxii. 12, 13. “Fat of wheat,” 
 the finest of wheat. Targum, “goodness of bread.” “Would 
 I satisfy,” as I dealt bountifully with your fathers, so will I deal 
 with you, if you but hearken to Me. Needless to render it in the 
 past, as it supplies, as rendered here, the connection with vv. 
 14—16. 
 
PSALM 81 ( 82 ). 
 
 339 
 
 PSALM 81 (82). 
 
 1. A Psalm, to Asaph. 
 ’Elohim takes-His-stand in 
 the assembly of’El: In-the- 
 midst of the ’Elohim He- 
 judges. 
 
 2. How long will - ye - 
 judge unjustly: And raise 
 the face of the wicked ? 
 Selah. 
 
 3. Judge the helpless and 
 the orphan: Do-justice to 
 the afflicted and needy : 
 
 4. Rescue the helpless and 
 poor : From the hand of the 
 wicked deliver [them]. 
 
 5. They-know not, and 
 they understand not; In 
 darkness they walk-to-and- 
 fro. All the foundations of 
 the earth are-moved. 
 
 6. I, even I, said, Ye are 
 
 ’Elohim : And sons of 
 
 “El’yon all of you. 
 
 7. Yet like mortal-man 
 must-ye-die: And in the 
 same way, ye Princes, shall- 
 ye-fall. 
 
 8. Arise, O God, judge 
 Thou the land : For THOU 
 shalt inherit all the nations. 
 
 PSALM 81 (82). 
 
 1. A Psalm of Asaph. 
 
 God takes-His-stand in the 
 assembly of gods : He 
 
 judges gods in the midst 
 [of them]. 
 
 2. How long will-ye - 
 judge unjustly : and accept 
 the persons of sinners ? 
 
 3. Judge the needy and 
 the orphan : Do-justice to 
 the lowly and poor. 
 
 4. Rescue the needy : And 
 deliver the poor out of the 
 hand of the sinner. 
 
 5. They know not, nor 
 understand : They walk on 
 in darkness : All the foun¬ 
 dations of the earth are- 
 shaken. 
 
 6. I Myself have-said, Ye 
 are gods : And all of you 
 sons of the Most High. 
 
 7. But like men must-ye- 
 die : And fall like one of the 
 princes. 
 
 8. Arise, O God, judge 
 the land : For THOU shalt 
 inherit all nations. 
 
 There is no direct clue to the date or authorship of this 
 Psalm. As in most of those inscribed “to Asaph,” God appears 
 as Judge, doing judgment on Israel, and on the nations of the 
 earth. The present Psalm is a solemn rebuke addressed by God, 
 
340 
 
 PSALM 81 (82). 
 
 or by the poet in His Name, to those of His representatives who 
 degraded the administration of justice by partiality and bribery. 
 The analysis of the Psalm presents no difficulty. The judges are 
 warned that He, whose Name they bear, watches and presides 
 over their tribunals; they are appealed to to discharge their duty 
 fairly and impartially, but in vain ; in hear t and mind they are 
 hopelessly corrupt. The sublime dignity they desecrate will not 
 screen them trbm the common lot of mankind. Lastly, God is 
 entreated to exercise the functions so wofully perverted by those 
 who bear His Name. 
 
 v. 1. “Assembly of God ” = His assembly. “Congregation of 
 YHWH ” is frequently applied to Israel generally; the assembly 
 that met for judgment is called “ the assembly of the people 
 of God” (Judges xx. 3). The assembled judicature is an 
 assembly of God, because convoked and commissioned by 
 Him. “In the midst of the ’Elohim He judges.” LXX., Vulgate, 
 St. Jerome, “ In the midst [of them] He judges the gods.” Gods, 
 the judges are thus designated, Exod. xxi. 6; xxii. 8, 28. In all 
 monarchical countries the judge is the direct impersonation of 
 the sovereign; at the time this name was thus applied, God was 
 the sole sovereign of Israel. “ Takes His stand,” cf. Isai. iii. 
 13—15 ; Josaphat’s charge, 2 Par. (Chron.) xix. 5—7. v. 2. 
 “ How long ? ” “ Quousque tandem ” of Cicero, 1 Cataline. 
 “Judge unjustly;” lit., “judge iniquity,” the common Arabic 
 and Hebrew idiom whereby the noun in Accusative is taken 
 adverbially. “ Raise [lift up] the face [///., “ faces”] of any one” 
 = primarily, “to comfort,'’ “to favour,” to show'partiality. LXX., 
 “ Accept the person,” which has passed into the New Testa¬ 
 ment idiom, v. 3. “Judge,” vindicate the rights of, &c. “Do 
 justice,” give them their due, not necessarily “acquit.” v. 4. 
 The expostulation falls dead, these men are morally blind. 
 “Foundations” of the land, of the Jewish polity, of social order, 
 whereof justice is the mainstay, cf. Zach. viii. 16. v. 6. “I 
 myself,” emphatic. “Sons of God,” angels so called, Gen. vi. 2 ; 
 Dan. iii. 25. It expresses here an elevation above the rank of 
 the common of mankind, official, not personal, as is showm in 
 v. 7. In St. John x. 34—38, our Lord grounds on this verse an 
 argument a minori ad majus. v. 7. “ For all that, like mortal-man 
 
PSALM 82 (83). 
 
 341 
 
 [ = “the rest of men ;” in text, 'ctd-ham, rendered as a proper name 
 by St. Jerome and Rashi] must ye die. And like one of the 
 Princes [sarim in text],” &c. To avoid the anti-climax, Ewald 
 proposes, “ And fall, ye Princes, together ” ( together , instead of 
 “like one”). Lowe and Jennings suggest, “And in the same 
 way, O Princes, shall ye fall.” The sarim, or heads of tribes, 
 with the Elders or heads of subdivisions of tribes, shared 
 with the Levites the judicial office. In the regal period, in the 
 reigns immediately preceding the Captivity, the sarim appear as 
 an influential political body, and in the reign of Sedecias, they 
 seem to exercise the functions of a privy council, and of a 
 collective judicature (cf. 2 Chron. xxviii. 21; Jer. xxvi. 10, 16). 
 It is possible that this Psalm belongs to the period, when the 
 sarim were the chief members of the judicature, a period of 
 disorganization and of hopeless decay, which the Babylonian 
 Conquest brought to a fitting close, v. 8. The prayer comprises 
 not only the Jews, but “all nations.” 
 
 PSALM 82 (83). 
 
 1. A Song, a Psalm, to 
 Asaph. 
 
 2. O God, let [there] not 
 [be] silence to Thee : Hold 
 not Thy peace, and be not 
 still, O God. 
 
 3. For, lo, Thine enemies 
 make-an-uproar. And Thy 
 haters have-lifted-up the 
 head. 
 
 4. Against Thy people 
 they-plot craftily : And con- 
 sult-together against Thy 
 hidden-ones. 
 
 5. They-say, Come, and 
 let - us - cut - them - off from 
 
 PSALM 82 (83). 
 
 1. A song of a Psalm for 
 Asaph. 
 
 2. O God, who is like to 
 Thee? Be not silent, neither 
 be-Thou still, O God. 
 
 3. P'or, lo, Thine enemies 
 make-an-uproar : And they 
 that hate Thee have-lifted- 
 up the head. 
 
 4. Against Thy people 
 they-plot malignantly : And 
 consult together against Thy 
 saints. 
 
 5. They-say, Come, and 
 let-us-extirpate them from 
 
342 
 
 PSALM 82 (83). 
 
 [being] a nation : And that 
 the name of Israel be- 
 remembered no more. 
 
 6. For they-have-devised- 
 a-counsel together: That 
 they-may-make a compact 
 against Thee : 
 
 7. The tents of ’Edhom, 
 and of the Yish’me“elim 
 (i.e., Ismaelites), Moabh, and 
 the Hagh’rim ; 
 
 8. Gebhal, and “Ammon, 
 and “Amaleq ; Pelesheth, 
 with the inhabitants of 
 
 'T' A 
 
 1 sor; 
 
 9. Ashshur also is-joined 
 with them : They-have-been 
 an arm to the sons of Lot. 
 Selah. 
 
 10. Do-Thou to them as 
 to Midh’yan : As to Sis’ra, 
 as to Ya-bhin, at the torrent 
 of Qishon, 
 
 11. [Who] were-destroyed 
 at “Eyn-Dor: They-became 
 dung for the ground. 
 
 12. Make them — their 
 nobles—as “Orebh and as 
 Zeebh : Yea, as Zebach, and 
 as Tsahmunnahh all their 
 kings, 
 
 13. Who said, Let us take 
 to ourselves as a possession : 
 The dwelling-places of God. 
 
 14. My God, make them 
 like dust - whirled - about : 
 Like straw before the wind. 
 
 15 - As a fire [that] burns 
 
 among the nations: And 
 let the name of Israel be- 
 remembered no more. 
 
 6. For they - have - taken- 
 counsel with - one - consent: 
 Together they-have-made a 
 confederacy against Thee: 
 
 7. The tents of the Idu- 
 maeans, and the Ismaelites, 
 Moab, and the Agarenes ; 
 
 8. Gebal and Ammon and 
 Amalec, the Philistines with 
 the inhabitants of Tyre ; 
 
 9. Assyria too comes with 
 them: They-have-helped the 
 children of Lot. 
 
 10. Do-Thou to them as 
 to Madian : As to Sisara, 
 as to Jabin, at the torrent of 
 Cisson. 
 
 11. They-perished at En- 
 dor: They became as dung 
 for the land. 
 
 12. Make their princes as 
 Oreb and Zeb : And like 
 Zebee and Salmana ; all 
 their commanders, 
 
 13. Who said, Let-us-take- 
 to-ourselves the Sanctuary 
 of God, as an inheritance. 
 
 14. My God, make them 
 like whirling-dust ; Like 
 straw before the wind. 
 
 15. Asa fire, which burns 
 
PSALM 82 (83). 
 
 343 
 
 a forest: And as a flame 
 [which] kindles the moun¬ 
 tains ; 
 
 16. So pursue them with 
 Thy tempest: And with 
 Thy storm terrify them. 
 
 17. Fill their faces with 
 ignominy: Then shall-they- 
 seek Thy Name, Y^HW^H. 
 
 18. Let-them-be-put-to- 
 shame and terrified ever¬ 
 more: Yea, let -them- be- 
 confounded, and lose-them- 
 selves [or, and be-perplexed]: 
 
 19. And [then] shalt-they- 
 know that THOU alone, 
 Whose Name is Y^HW^H : 
 Art “El’yon over all the 
 earth. 
 
 a forest: As a flame setting 
 the mountains in a blaze ; 
 
 16. So pursue them with 
 Thy tempest: And with 
 Thy wrath terrify them. 
 
 17. Fill their faces with 
 ignominy: So shall-they - 
 seek Thy Name, O Lord. 
 
 18. Let-them-be-put-to- 
 shame and troubled ever¬ 
 more : Yea, let-them-be- 
 
 confounded and perish ; 
 
 ► 
 
 19. And let-them-know 
 that Thy Name is LORD : 
 That Thou alone art Most- 
 High over all the earth. 
 
 The Psalmist implores the Divine aid against a hostile league, 
 having for its aim the utter extermination of Israel. The date 
 assigned by the Fathers and com mentators ranges from the reign 
 of David, the invasion of Sennacherib (mainly on account of 
 v. 9), to the attempts of the Samaritans, in the time of Nehemias, 
 to hinder the rebuilding of the Temple, and even to the 
 Machabsean period, a view favoured by Ven. Cardinal Bellarmine. 
 With far more plausible, though by no means cogent reasons, 
 Qimchi and the majority of commentators assign, as the occasion 
 of the Psalm, the confederacy of foreign tribes against Josaphat, 
 recorded in 2 Par. (Chron.) xx. In v. 14 of the same we read 
 that J ehasiel, “a Levite of the sons of Asaph,” cheered his 
 desponding fellow-countrymen with an assurance of victory. It 
 is possible that this Psal m may have been composed by this 
 Aspi red Lev ite. Such is the commonly accepted and least 
 objectionable view. But, after all, the attempt to connect this 
 Psalm with any incident recorded in the Inspired Annals, which 
 nowhere mention this formidable confederacy, is waste of time 
 
344 
 
 PSALM 82 (83). 
 
 and toil. The Psalm is divided into two parts : (1) a description 
 of the danger, and enumeration of the foes; (2) (vv. 10—19), a 
 prayer for their overthrow, appealing to God’s mighty deeds of 
 old. 
 
 v. 2. LXX., “Who shall be likened to Thee?”—rendering 
 according to the other meaning of the word in text, and changing 
 the negative into an interrogative proposition. “ Be not appeased,” 
 show Thyself to our foes not mild and gentle, but a severe 
 Judge. St. Augustine, and Cod. Verona, “ne mitescas” (be not 
 meek), v. 3. “Uproar,” tumult, v. 4. “They plot, both craftily 
 and malignantly, for the ruin of Thy people.” Text, lit ., “they 
 make-crafty [their] counsel,” i.e.> they take crafty counsel. 
 “ Hidden-ones,” whom Thou settest apart and protectest, cf. 
 Pss. xxvi. (27) 5; xxx. (31) 21; xvi. (17) 8. “Thy saints” of 
 LXX. and Vulgate is a free, but correct rendering, v. 5. “From 
 a nation,” Vulgate following LXX., a slavishly literal rendering, 
 as Thalhofer observes, of the idiom in text = “ from [being] a 
 nation ” = that they be no more a nation, may cease to exist as a 
 nation , which is compatible with their existence in dispersion, 
 v. 6. Literally , “ For they have counselled in 7 nind [in text, 
 lebh , “ heart ”] together : ” lebh may signify unanimity , but may 
 also be taken for the intelligence wherewith their plot was devised, 
 cf. Osee vii. 11; Prov. vii. 7 ; Job xii. 3, where it is rendered 
 “understanding.” vv. 7—9. Tents, i.e., the nomads; in Arabic 
 the kindred word often means “a people.” “ Ismaelites ” (cf. 
 Gen. xxv. 18), spread over the region south of Palestine, lying 
 between Egypt and the Persian Gulf. “ Moab,” E. of Dead Sea. 
 “ Agarenes,” E. of Palestine, in Gilead, driven out by the tribe 
 of Reuben, in time of Saul (1 Chron. v. 10, 18—20). “ Gebal,” 
 
 still so called, probably in the mountainous district S. of Dead 
 Sea (cf. Arab, jibal, = “ mountain ”). “Ammon,” S. and S.E. of 
 Reuben, Gad, and of the half-tribe of Manasses. “ Amalek,” 
 dwelling S. of Palestine between Idumaea (= Edom) and Egypt. 
 “ Philistia,” LXX. and Vulgate, “the foreign-born,” with the 
 Tyrians inhabiting the coast of the Mediterranean (cf. Amos i.; 
 Joel iii.), where they are mentioned as allied with Edom against 
 Israel. “Assyria,” “ Even Ashshur,” whose presence in the league 
 is emphasized, probably on account of its distance. “ They are 
 
PSALM 82 (83) 
 
 345 
 
 become an arm to the sons of Lot,” cf. Syriac, “ son of the arm,” 
 i.e., “helper;” so too Arabic (cf. Quran, xviii. 49). “Sons of Lot,” 
 i.e., Moab, Ammon, mentioned again, probably, because they 
 were the leaders of the confederacy. Seldh marks the transition 
 to the prayer. vv. 10—12. “ Madian,” Gedeon’s victory 
 
 (Judges vii.), one of the most glorious in the national annals. 
 The allusions here, and in Isai. ix. 4; x. 26, complete the earlier 
 narrative. Isaias suggests that the slaughter is unparalleled in 
 history, as he places it alongside of the destruction of the 
 Egyptians and of Sennacherib’s host. “ Sisara,” the Captain of 
 Jabin, the King of Asor (cf. Judges iv. 15, &c.). “ Cisson,” the 
 
 gorge of C., the valley (Wadi) of C., which “ swept away ” the 
 corpses of the slain (Judges v. 21). “En-dor” ( = eye, i.e., 
 fountain of habitation), a large, but now deserted village, in the 
 half-tribe of Manasses, four miles S. of Mount Thabor; not 
 mentioned in Judges iv. or v., as the exact site of the battlefield 
 is not given. “ Oreb, Zeeb” ( = “crow,” “wolf,” Judges vii. 25), 
 “princes” (, sarim ), i.e., commanders of the hostile forces. 
 “Zebach, Tsalmmunna,” “ princes ” (nesikhhn = anointed chiefs). 
 Targum, “their kings,” Judges viii. 5 ; a glance back at “the day 
 of Madian.” v. 13. “Who,” i.e., the present confederacy. “Take 
 as a permanent possession,” “dwelling-places,” “habitations,”/.!?., 
 the chosen people, cf. Exod. xxix. 45. St. Jerome, “pulchri- 
 tudinem Dei” ( = beauty, ornament of God), cf. 2 Chron. xx. 11. 
 v. 14. Lit. as in Vulgate, “Put them.” “As a wheel,” so LXX. 
 and Targum, but the parallelism shows that this “wheel” is dust, 
 or chaff whirled about by the wind (cf. Isai. xvii. 13). In 
 vv. 14—16, breathless pursuit and unsparing slaughter are figured, 
 vv. 17—19. The main object of the punishment prayed for is 
 that, failing all else, wrath may convince them that the Lord is 
 God. v. 19, Or, “then shall they know that as for Thee—Thy 
 Name is YaHW<?H, the only Self-Existing, the Most High above 
 all the earth,” cf. 2 Chron. xx. 29. “Thy Name” = Thou; 
 Qimchi, “ He is His Name, His Name is He.” 
 
346 
 
 PSALM 83 (84). 
 
 PSALM 83 (84). 
 
 1. For the Chief-Musician 
 on Gittith : A Psalm to the 
 sons of Oorach. 
 
 2. How dear are Thy 
 Tabernacles, YaYLWeH Tse- 
 bhaoth! 
 
 3. My soul yearned, yea, 
 and languished for the courts 
 of YHWH ; My heart and 
 my flesh shall-sing-for-joy 
 to the Living God. 
 
 4. Yea, the sparrow has- 
 found a house, And the 
 swallow a nest for herself, 
 where she - has - laid her 
 young ; Thine altars, Y<?H- 
 WeH Tsebhaoth : My King 
 and my God ! 
 
 5. The happinesses of the 
 inhabitants of Thy house: 
 They-will-ever-praise Thee. 
 Selah. 
 
 6. Blessed the man whose 
 strength is in Thee: The 
 high-roads are in their 
 hearts ; 
 
 7. Passing through the 
 Vale of Bakha, they-make it 
 fountains: Yea, with bless¬ 
 ings shall the early-rain 
 cover [it]. 
 
 8. They-go from strength 
 to strength : Ile-shall-appear 
 before God in Tsiyyon. 
 
 PSALM 83 (84). 
 
 1. For the end, for the 
 wine-presses—a Psalm for 
 the sons of Core. 
 
 2. How dear are Thy 
 tabernacles, O Lord of hosts! 
 
 3. My soul longs, yea, 
 languishes for the courts of 
 the Lord ; My heart and 
 my flesh have-exulted in the 
 Living God. 
 
 4. Yea, the sparrow has- 
 found him a home, And the 
 turtle-dove a nest for herself 
 where she - may - lay her 
 nestlings, Thine altars, O 
 Lord of hosts: My King and 
 my God ! 
 
 5. Blessed-they that dwell 
 in Thy house, O Lord: 
 They-will-praise Thee ever¬ 
 more. 
 
 6. Blessed the man whose 
 help is from Thee: In his 
 heart he-has-purposed to go- 
 up, 
 
 7. Through the Vale of 
 weeping, to the place which 
 he [He ?]-has-appointed. 
 
 8. For the lawgiver will- 
 give a blessing, They-shall- 
 go from strength to strength: 
 
PSALM 83 (84). 
 
 347 
 
 9. YaHWeU ’Elohim Sa- 
 baoth, hear my prayer : Give- 
 ear, O God of Jacob. Selah. 
 
 10. Behold, O God, our 
 shield : And look-upon the 
 face of Thine anointed. 
 
 11. For better is a day in 
 Thy courts than a thousand. 
 I-choose to-lie-on-the-thres- 
 hold in the house of my 
 God: Rather-than to-dwell 
 in the tents of wickedness. 
 
 12. For a sun and a shield 
 is YHYVH ’Elohim, Grace 
 and glory will YHWH give : 
 No good - thing will - He - 
 withhold from them - that- 
 walk in perfectness (i.e., per¬ 
 fectly). 
 
 13. YtfHYYH Tsebhaoth : 
 Blessed is the man that- 
 trusts in Thee. 
 
 The God of gods shall-be- 
 seen in Sion. 
 
 9. Lord God of hosts, 
 hear my prayer: Hearken, 
 O God of Jacob. 
 
 10. Behold, O God, our 
 protector: And look upon 
 the face of Thine anointed. 
 
 11. For better is a day in 
 Thy courts than thousands. 
 I-chose to-be an abject in 
 the house of my God: 
 Rather than to dwell in the 
 tents of sinners. 
 
 12. For God loves mercy 
 and faithfulness : The Lord 
 will-give grace and glory : 
 
 13. He will not deprive 
 them that walk in innocence 
 of any good-things. O Lord 
 of hosts, Blessed is the man 
 that trusts in Thee. 
 
 The close resemblance of this Psalm with Pss. xli. xlii. 
 (42, 43), the recurrence of the same turns of expression, warrant 
 its reference to the period of Absalom’s rebellion, and its ascrip¬ 
 tion to David. It may be taken as expressing the Royal Prophet’s 
 joy at the prospect of his speedy restoration to the privileges of 
 public worship, if not of his gratitude for his recent deliverance 
 from the sorrows of the time of exclusion. The thoughts, 
 sentiments, and diction are throughout Davidic. “To (for) the 
 sons of Core;” they are once mentioned as singers in the time of 
 Josaphat (2 Par. (Chron.) xx. 19), and it is far more in accord¬ 
 ance with the historical data, that the Psalm was given to pro- 
 
348 
 
 PSALM 83 (84). 
 
 fessional musicians descended from Core the Levite, to be sung, 
 or set to music, than that they, or any one of that race, were the 
 authors thereof. 
 
 v. 2. “Lovely,” “dear,” “beloved;” Vetus Itala , “amabilia” 
 (amiable). v. 3. “ Living God ” (= 'El Chay) occurs in 
 
 Ps. xli. (42) 3, but nowhere else in the same form. v. 4. 
 “Sparrow,” “swallow.” “Sparrow,” cf. Ps. x. (n) 2. “Swallow,” 
 LXX. and Targum, “ turtle-dove.” This must not be taken 
 literally, as the second Temple, at least, had on its roofs kole 
 “ drebh ( = prohibition of the crow). It may be taken to mean 
 that the persecuted and the helpless find protection and repose 
 before Thine altars. “Altars” here mean the Temple, or the 
 tent-temple of David, v. 5. “Inmates,” the officials of the 
 Temple, or Tabernacle (so Jer. xx. 6). vv. 6, 7, 8. St. Jerome, 
 “ Blessed is the man whose strength is in Thee : Paths are in his 
 heart, v. 7. Passing through the vale of weeping , fontem ponent 
 earn (— they shall make it a spring): With a blessing also shall 
 the teacher be clad, benedictione quoque amicietur doctor, v. 8. They 
 shall go from strength (fortitudine ) to strength. They shall appear 
 before God (apud Deum) in Sion.” LXX., Vulgate, “Blessed he 
 who is strengthened and sustained by Thee; in his heart he has 
 purposed to go up” (“ascents,” “goings up,” literally , as Jerusalem 
 is built on a high table-land). Many old Psalters, instead of “ in 
 corde suo " (= in his heart), have “ in corde ejus " (= in His 
 heart), making God the subject of “ purposed" —“to go up into 
 the vale of weeping” (LXX., cis ttjv kol\ aSa, eis teen koilada , 
 “ into the vale,” not in), “to the place” (LXX ., et5 TOV T07TOV, eis 
 ton topon , “to the place”) “which he” (God, or the pilgrim [?]) 
 “ has appointed.” Many old Psalters have in locu?n , “ to the place,” 
 like LXX. Some few read —quern disposuisti (“which Thou 
 [=God] hast appointed”). For ?nesilloth (highways) of text, 
 LXX. read ma u aldth (“ascents,” “steps”). “Passing through,” 
 LXX. render “he purposed,” a verb not unlike the word in the 
 text; instead of ma u ydn ( — “a place of springs,” “a fountain”) 
 of the present text, they read md u dn ( = a place). Moreh , rendered 
 by LXX. and Hengstenberg, “a lawgiver,” “a teacher” (St. Jerome, 
 “doctor”), in the sense of “early rain,” occurs only in Joel ii. 23, 
 to designate the soft, gentle, autumnal rains which fell after the 
 
psalm*84 (85). 
 
 349 
 
 crops were sown. “Shall cover,” “enshroud,” “enwrap.” 
 Possibly the verb ( ya“tteh ) may bear the meaning of the cognate 
 Arabic ata ( = “he gave”), so that we might render—“blessings 
 will an early rain bestow on it.” “ Blessings,” berakhoth in text, 
 by Qimchi read berekhoth ( = “ ponds,” “pools ”); in the unpointed 
 text these words are indistinguishable. “ Vale of bakhaf by all 
 ancient authorities = “ vale of weeping.” The Masora identifies 
 it with bekheh (= “weeping”). It may be some arid, rocky ravine 
 with clumps of bekhaim (“ balsam-trees,” so called from weeping, 
 /.<?., distilling white drops). Neither “highways” nor “vale of 
 weeping ” are to be taken in an exclusively literal or ethical sense. 
 The route of worshippers going up to Jerusalem for the feasts, 
 and the trials, vicissitudes, and goal of the spiritual life, are both 
 included, v. 8. “ Strength,” ever renewed, despite the toils of the 
 journey. “ God of gods ; ” LXX. read ’<?/ ( = “ to,” e short), as \El 
 ( = “ God,” e long), and are as likely as the Masora to be right, 
 v. 10. “Shield ;” so too Pss. hi. 4; xvii. (18) 31, 36. LXX., as 
 usual, eschew the metaphor. “Protector,” “defender,”“Anointed;” 
 David, or the Levite poet, in his name. v. 11. “A thousand” 
 —days elsewhere. “Lie at the threshold;” LXX., “to be cast 
 aside,” equivalent to “abject” ( = abjectus) of Vulgate and 
 St. Jerome. The sons of Core were “keepers of the gates of 
 the Tabernacle,” in David’s time (1 Chron. ix. 19). “House of 
 my God,” contrasted with “ tents of,” &c., suggests that the 
 Temple was not yet built, v. 12. “Sun,” God is directly so called 
 nowhere else. “ A sun and shield,” so Aquila, Symmachus, and 
 St. Jerome. Whence LXX. and Theodotion got “The Lord loves 
 mercy,” &c., is hard to say; the freedom of their rendering is due 
 to their shrinking from aught savouring of anthropomorphism. 
 
 PSALM 84 (85). 
 
 1. For the Chief-Musician, 
 to the sons of Oorach, a 
 Psalm. 
 
 2. Thou-art-well-pleased, 
 
 PSALM 84 (85). 
 
 1. For the end, a Psalm 
 for the sons of Core. 
 
 2. Thou-hast blessed 1 Thy 
 
 1 “ Blessed ” comes from reading evSdKrjaas ( evdokeesas ), “ art well pleased, 
 as cvKoyricras ( evlogeesas ), “ hast-blessed.” 
 
350 
 
 PSALM 84 (85). 
 
 YaUWeU, with Thy land : 
 Thou-hast-brought-back the 
 captivity of Jacob. 
 
 3. Thou-hast-taken-away 
 the iniquity of Thy people : 
 Hast-covered all their sin. 
 [Selah.] 
 
 4. Thou - hast - withdrawn 
 all Thy wrath: Thou-hast- 
 turned-Thee from the heat 
 of Thine anger. 
 
 5. Turn-back to us, O 
 God of our salvation : And 
 take - away Thine anger 
 towards us (lit., with us). 
 
 6. Wilt - thou - be - angry 
 with us for ever: Wilt- 
 Thou-prolong Thine anger 
 to generation and genera¬ 
 tion ? 
 
 7. Wilt not THOU quicken 
 us again : That Thy people 
 may-rejoice in Thee ? 
 
 8. Show us Thy loving¬ 
 goodness, YflHWdI: And 
 grant us Thy salvation. 
 
 9. I-will-hear what God 
 YHWH will-speak ; Surely 
 He-speaks peace to His 
 people, and to His pious- 
 ones: But let them not 
 turn-again to folly. 
 
 10. Surely His salvation 
 is nigh to them-that-fear 
 Him : That glory may-dwell 
 in our land. 
 
 11. Loving-kindness and 
 
 land, O Lord: Thou-hast- 
 turned-back the captivity of 
 Jacob. 
 
 3. Thou-hast-forgiven the 
 iniquity of Thy people: 
 Thou-hast-covered all their 
 sins. 
 
 4. Thou-hast-calmed all 
 Thine anger: Thou-hast- 
 turned-Thee from Thy fierce 
 indignation. 
 
 5. Turn us, O God our 
 Saviour : And turn - away 
 Thine anger from us. 
 
 6. Wilt - Thou - be - angry 
 with us for ever: Or con¬ 
 tinue Thine anger to all 
 generations ? 
 
 7. O God, THOU wilt- 
 quicken us again : And Thy 
 people shall rejoice in Thee. 
 
 8. Show us, O Lord, Thy 
 mercy : And grant us Thy 
 salvation. 
 
 9. I - will - hear what the 
 Lord God will - speak in 
 [about (?)] me ; For He-will- 
 speak peace to His people, 
 and to His saints : And to 
 those that return to [a 
 better] heart. 
 
 10. Surely His salvation 
 is nigh to them-that-fear 
 Him : That glory may-dwell 
 in our land. 
 
 11. Mercy and truth are- 
 
PSALM 84 (85). 
 
 351 
 
 truth are - met - together. 
 Justice and peace have- 
 kissed [each other]. 
 
 12. Truth springs out of 
 the earth : And justice has- 
 looked - down from the 
 heavens. 
 
 13. Truly YaUWeU will- 
 give the good-thing: And 
 our land will-yield its 
 increase. 
 
 14. Justice shall go before 
 Him : And shall-make His 
 [its (?)] footsteps into a path. 
 
 met - together : Justice and 
 peace have kissed [each 
 other]. 
 
 12. Truth has-sprung-out 
 of the earth: And justice 
 has - looked - down from 
 heaven. 
 
 13. For the Lord will- 
 give goodness : And our 
 land will-yield its fruit. 
 
 14. Justice shall-go before 
 Him : And shall-make His 
 footsteps into a path. 
 
 A post-exilic Psalm, to be assigned, in all probability, to the 
 time of Nehemias (cf. 2 Esdras (Nehem.) i. 3; iv.; viii. 9, 10; 
 ix. 36, 37; Zach. vi. 12; viii. 12). 
 
 vv. 2—5. Thanksgiving for the restoration of the national 
 status, vv. 5—8. The Psalm here gives expression to a conflict 
 of opposing feelings, to be explained by referring to Nehem. i. 3. 
 vv. 9—14. The joyous tone of hope is resumed, since peace is 
 promised, on condition that the restored people return not to its 
 former sinful infatuation. The Messianic hopes kindled anew 
 by the recent deliverance here find an utterance akin to the 
 prophetic strains wherewith Zacharias heralds the glorious future 
 foretold by Isaias. v. 2. “Blessed;” LXX., agreeing with text, 
 “ art-well-pleased,” “ takest pleasure in ; ” St. Jerome, “ placatus es ” 
 ( = art at peace with), v. 4. “Heat;” fierceness, fury, cf. “ glowing 
 indignation.” v. 5. “Turn back to us;” or, “turn as regards 
 us.” v. 6. “For ever;” even after their return, the riduci 
 found no rest, the prospect opening before them was dashed by 
 the difficulties they had to encounter, v. 9. Answer to the fore¬ 
 going prayer. “In me” (/.<?., about, concerning me) is not in 
 text. LXX. represent the poet as standing on his watch-tower 
 (cf. Hab. ii. 1), awaiting the Divine response. Or, his trust is 
 grounded on former promises to prayer (Isai. lvii. 197 Jer. 
 xxxiii. 6). “ But (only) let them not return to folly ; ” LXX. and 
 
352 
 
 PSALM 84 (85). 
 
 St. Augustine, “ And to those that turn the heart toward Him.” 
 Arnobius and Roman Psalter, “ Who are converted (qui conver- 
 tuntur ) to Him.” St. Gall, Codex of Verona, “Who turn to 
 Him ex corde suo (from their heart);” another reading of the 
 latter, “ Who are converted ex corde (from the heart).” Vulgate 
 stands alone; its rendering may imply by that the heart marred 
 by sin (cf. Ps. xxxix. (40) 13) recovers itself, that the penitent 
 turns to a heart that realizes the claims of God and of duty 
 (cf. Prov. xxiii. 26). St. Jerome, “ In order that they turn not to 
 folly.” A slight change of a letter or two will account for the 
 LXX. rendering, l-k-s-l-h of text, l-b- 7 n-l-h ( b and k, s and m are easily 
 confounded), i.e., for “to folly,” they read, “their heart (l-b , l-b- 7 }{) 
 to Him.” Possibly they may have taken s-l-h for Selah (?). Con¬ 
 version, change of heart, and not “ turning to folly,” are the 
 positive and negative aspects of the same ethical state, the con¬ 
 dition appended to God’s promise of mercy (cf. Lev. xxvi. 3 foil.), 
 vv. 10—14. If not moved by the Spirit of prophecy, the poet 
 now gives utterance to the Messianic hopes their recent deliver¬ 
 ance had revived in the hearts of the chosen race. “ Glory ; ” cf. 
 St. John i. 14—17. The Messianic import of these verses is more 
 obvious, if we remember that the So£a ®eov, doxa Theou ( = the Glory 
 of God, the Shechi?iah) was absent from the second Temple, and 
 that its restoration was to mark the advent of the Messias. v. 13. 
 “ The good ; ” (in text, hat-iobh) = that which is good. St. Jerome, 
 “ bonum.” Over and above the spiritual gifts here promised, an 
 abundance of material blessings is foretold as an accompaniment 
 and consequence (cf. Lev. xxvi. 3, foil. ; Zach. viii. 12). v. 14. 
 “Justice” (equity), cf. Ps. lxxxviii. (89) 15. “His footsteps;” 
 whose? LXX. plainly mean God’s (avrov, avtou , of Him, His , 
 not a vTrjs, avtees , her , i.e., “ of Justice ”). Or, with Hengstenberg, 
 “Equity goes before Him, and makes its footsteps a way.” 
 “ Shall set [us] in the way of His footsteps,” “ Shall mark out the 
 path men are to follow.” St. Jerome renders here exactly like 
 Vulgate. 
 
PSALM 85 (86). 
 
 353 
 
 PSALM 85 (86). 
 
 1. A prayer : to David. 
 Bow-down Thine ear, YaH- 
 YVYH, answer me : For 
 afflicted and needy am I. 
 
 2. Preserve my soul ; for 
 I am pious; Save Thy 
 servant, Thou, my God : 
 who-trusts in Thee. 
 
 3. Be - gracious to me, 
 ’Adonay: For to Thee-do- 
 I-cry all the day long. 
 
 4. Gladden the soul of 
 Thy servant: For to Thee, 
 ’Adonay, do-1-lift-up my 
 soul. 
 
 5. For THOU, ’Adonay, 
 art good, and ready-to- 
 forgive : And rich in good¬ 
 ness to all that-call-upon 
 Thee. 
 
 6. Give-ear, Y^HWdl, to 
 my prayer : And attend to 
 the voice of my supplica¬ 
 tions. (Ps. v. 2.) 
 
 7. In the day of my 
 distress I - will - call - upon- 
 Thee: For Thou-wilt-answer 
 me. 
 
 8. There is none like Thee 
 among the gods, ’Adonay ; 
 And nothing equals Thy 
 works. 
 
 9. All nations whom 
 Thou-hast-made shall-come 
 
 PSALM 85 (86). 
 
 1. A prayer of David. 
 Bow - down Thine ear, O 
 Lord, and hearken to me: 
 For needy and poor am I. 
 
 2. Guard my soul, for I 
 am holy: Save Thy servant, 
 O my God, who-trusts in 
 Thee. 
 
 3. Be-merciful to me, O 
 Lord ; For to Thee do-I-cry 
 all the day long : 
 
 4. Rejoice the soul of Thy 
 servant : For to Thee, O 
 Lord, do-I-lift-up my soul. 
 
 5. For TllOU, Lord, art 
 kind and gentle: And 
 plenteous in mercy to all 
 that-call-upon Thee. 
 
 6. Give ear, O Lord, to 
 my prayer: And attend to 
 the voice of my supplication. 
 
 7. In the day of mine 
 affliction : I - called - upon- 
 Thee. For Thou - didst- 
 hearken to me. 
 
 8. There is none like 
 Thee among the gods, O 
 Lord ; And there are no 
 [works] like to Thy works. 
 
 9. All the nations whom 
 Thou-hast-made shall-come 
 
 x 
 
354 
 
 PSALM 85 (86). 
 
 and worship before Thee, 
 ’Adonay: And shall-glorify 
 Thy Name ; 
 
 10. For great art THOU, 
 and doing wonders: THOU 
 art God, the-only-Self-Exis- 
 tent. 
 
 11. Teach me, YHWH, 
 Thy way; I-will-walk in 
 Thy truth : Unite my heart 
 to fear Thy Name. 
 
 12. I-will-give-thanks to 
 Thee, ’Adonay my God, with 
 my whole heart: And will- 
 glorify Thy Name for ever¬ 
 more. 
 
 13. For Thy loving-good¬ 
 ness is great towards me: 
 And Thou - hast - delivered 
 my soul from Sheol beneath. 
 
 14. O God, the proud are- 
 risen against me; And a 
 congregation of violent-men 
 seek my soul: And have 
 not set Thee before them. 
 
 15. But Thou, ’Adonay, 
 art a God compassionate and 
 gracious: Slow to anger, and 
 rich in loving-goodness and 
 truth. (Exod. xxxiv. 6.) 
 
 16. Turn to me, and be- 
 gracious to me: Give Thy 
 strength to Thy servant; 
 And save the son of Thy 
 handmaid. 
 
 17. Show me a token for 
 
 and worship before Thee, 
 O Lord : and shall-glorify 
 Thy Name. 
 
 10. For great art Thou, 
 and doing wonders: Thou 
 art God alone. 
 
 11. Guide me, O Lord, in 
 Thy way; That I-may- 
 walk in Thy truth : Let my 
 heart rejoice, that it may 
 fear Thy Name. 
 
 12. I-will-give-thanks to 
 Thee, O Lord my God, with 
 my whole heart: And will- 
 glorify Thy Name for ever¬ 
 more. 
 
 13. For Thy mercy is 
 great toward me : And 
 Thou - hast - delivered my 
 soul from the lowest hell. 
 
 14. O God, wicked - men 
 are-risen against me ; And 
 an assembly of violent-men 
 have-sought-after my soul : 
 And have not set Thee 
 before them. 
 
 15. But Thou, Lord God, 
 
 art compassionate and 
 merciful: Long - suffering 
 
 and rich in mercy, and true. 
 
 16. Look-Thou upon me, 
 and have-mercy upon me: 
 Give Thy strength to Thy 
 servant, And save the son 
 of Thy handmaid. 
 
 17. Establish with me a 
 
PSALM 85 (86). 
 
 355 
 
 good, That they-who-hate 
 me may - see and be - 
 ashamed: Because Thou, 
 Y<?HW<?H, shalt - have - 
 helped me, and comforted 
 me. 
 
 token for good ; That they 
 who hate me may see and 
 be-ashamed : For then, O 
 Lord, Thou shalt - have - 
 helped me and comforted 
 me. 
 
 This is the only Psalm in Book iii. ascribed “to David,” nor 
 are there any arguments worthy of consideration against the 
 authenticity of this ascription. That it is throughout Davidic 
 in diction will be obvious to any who will compare it with the 
 acknowledged Davidic Psalms. Thalhofer, however, inclines 
 to the view that it is a liturgical composition, which has grown 
 out of Davidic, and other model passages. It is impossible to 
 assign its exact date, but the persecution of Saul, or Absalom’s 
 rebellion, are the most likely for the production of this poem. 
 There is no regular division into strophes, nor is it easy to trace 
 the connection between its several parts. Hupfeld denies that 
 there is any. 
 
 v. 1. “Afflicted and poor,” the same plea as in Ps. xxxix. 
 (40) 18 ; lxix. (70) 6. v. 2. “ Pious ;” in text, chasidh, from chesedh , 
 a noun (in LXX. usually rendered “mercy”); but chesedh really 
 means (1) God’s loving-kindness to man; (2) our kindness to our 
 fellows; (3) piety towards God, devotion to His worship (cf. 
 Ps. xcvi. (97) 10). v. 3. Or, “Be favourable to me.” v. 4. “I lift 
 up my soul,” cf. Ps. xxiv. (25) 1. v. 5. “Forgiving,” ready to 
 forgive, in text salldch , which occurs nowhere else. This verse 
 is repeated in v. 15 (cf. Exod. xx. 6; Numb. xiv. 18, 19). v. 8. 
 Hemistich a, borrowed from Exod. xv. n. Targum, for “gods ”— 
 “angels,” but better rendered in the obvious sense {“gods”), as 
 they are deemed to be by their deluded worshippers, not as they 
 really are. Hemistich h, cf. Deut. iii. 24. Supply “ neither [are 
 there any works] like,” &c., or “ No work can vie with Thy works.” 
 v. 9. Cf. Isai. lx.; lxvi. 18—23; Jerem. xvi. 19—21 ; Soph. ii. n ; 
 Zach. xiv. 2—16. v. 10. “Alone,” to the exclusion of all com¬ 
 petitors, or “the only Self-Existent.” v. 11. “I will walk,” &c., 
 standing between two Imperatives, it had better be rendered as 
 an Optative—“ May I walk,” Yc. “ Unite,” “ make-one,” i.e., collect 
 its affections, powers, and aims in one focus, that they may all 
 
356 
 
 PSALM 86 (87). 
 
 be one in Thee. LXX., Vulgate, Syriac, “ Let my heart rejoice,” 
 reading y-eh-d of the vowelless text yichad, Future of chadah ( = he 
 rejoiced), instead of yachedh of the Masoretic text, a reading 
 grounded on a tradition quite as likely to be correct as that 
 of the Masora. Symmachus, evwcrov, henoson ( = unite Thou); 
 St. Jerome, “ Unicum fac cor meum ” (make my heart single). 
 Then will he be able to “give thanks.” v. 12. “With his whole 
 heart.” In vv. 8—11 the text affords a specimen of a peculiar 
 system of rhyme, vv. 8—10 close with eyka, eka; in v. n, eka 
 occurs at the end of the chief clauses—“ Thy way,” “ Thy truth,” 
 “ Thy Name.” v. 13. “ My soul” = my life, myself. “Sheol,”the 
 nether-world, the grave, not “hell” with its present connotation, 
 v. 14. All but word for word v. 5 of Ps. liii. (54); here “proud ” 
 instead of “strangers.” Zedhn here, there Zarim , a variant due, 
 perhaps, to a blundering scribe, v. 16. “Strength;” LXX., 
 
 Kpctros, kratos (strength, might). Probably the Messianic interpreta¬ 
 tion of the Psalm (a supplication of the Christ for Llis investiture 
 with heavenly majesty) may have occasioned the Vulgate 
 “imperium” (empire, dominion). “Son of the handmaid” 
 = “ home-born slave,” as such he claims the protection of the 
 
 Master. The expression recurs only in Ps. cxv. (116) 16; 
 
 cf. Exod. xxiii. 12. v. 17. “For Good;” cf. 2 Esdras (Nehem.) 
 
 v. 19 ; Jerem .passim. 
 
 PSALM 86(87). 
 
 1. To the sons of Oorach : 
 A Psalm, A Song: 'Tis Plis 
 foundation on the mountains 
 of holiness. 
 
 2. YrtHWVH loves the 
 gates of Sion : More than 
 all the dwellings of Jacob. 
 
 3. Glorious-things are- 
 spoken of thee (lit., “in 
 thee ”): O City of God. 
 [Selah.] 
 
 PSALM 86 (87). 
 
 1. A Psalm of song for 
 the sons of Core. His foun¬ 
 dations on the holy moun¬ 
 tains ! 
 
 2. The Lord loves the 
 gates of Sion, More than 
 all the tents of Jacob. 
 
 3. Glorious-things are- 
 spoken of thee: City of 
 God. 
 
PSALM 86 (87). 
 
 357 
 
 4. I-will-mention Rahab 
 and Babhel as those-who- 
 know Me ; Behold Phelesh- 
 eth, and Tsor with Kush: 
 This (i.e., each of these) was- 
 born there. 
 
 5. And of Sion it-shall-be- 
 said, This one and that one 
 (lit., man and man) was-born 
 in her: And He, even the 
 Most-High has-founded her. 
 
 6. Y^HYYH shall-reckon 
 in registering peoples : This- 
 one was-born there. [Selah.] 
 
 7. And singers as well as 
 flute-players [shall say (?)], 
 All my fountains are in thee. 
 
 4. I-will-mention Rahab 
 (i.e., Egypt) and Babylon 
 who-know Me. Lo, the 
 Philistines, and Tyre and 
 the people of the Ethiopians: 
 These were there [have 
 been there (?)]. 
 
 5. Shall-it not be-said of 
 Sion, This one and that one 
 is-born in her: And the 
 Most-High Himself has- 
 founded her? 
 
 6. The Lord shall-recount 
 [it] in the registering of 
 peoples and of princes : Of 
 those who were in her. 
 
 7. The dwelling of all 
 within thee is as [the dwell¬ 
 ing] of-those-that-rejoice. 
 
 The keynote of this Psalm is given in v. 9 of the foregoing. 
 The probable date of its composition is that period of the reign 
 of Ezechias, when the prospect of the accession of numerous 
 proselytes impressed the public mind. The contemporary 
 prophecies of Isaias tended to raise the expectation that God 
 would be acknowledged by the nations. The great Passover of 
 Ezechias had brought into religious fellowship, not only many of 
 the separated tribes, but “ strangers ” also (2 Chron. xxx. 25). The 
 offerings sent to the Temple, after the overthrow of Sennacherib’s 
 host (2 Chron. xxxii. 23), may, in part at least, have been 
 presented by aliens. At this epoch, three of the five nations 
 mentioned in the Psalm, Egypt (Rahab) and Ethiopia (= Cush, 
 or Kush) were allied with Judah. The embassies from Babylon 
 (recorded 2 Chron. xxxii. 31 ; 4 (2) Kings xx. 12) witness to 
 a friendly disposition towards the Jews. As for the Philistines 
 ( = the “foreigners,” a\X6(f>vXoL , allophyloi , of LXX.), what we read 
 of their defeat (4 (2) Kings xviii. 8), and of the vigorous measures 
 taken by this King for the suppression of idolatry, favours the 
 
353 
 
 PSALM 86 (87). 
 
 probability that the Jewish religion may have made some way 
 among them. The period of Jewish history to which we assign 
 this Psalm would naturally suggest its composition, and, by the 
 immediate and primary fulfilment of the inspired poet’s forecast, 
 typify, at least, its complete realization in the Christ and His 
 Church. Hence, whether directly or typically Messianic, no 
 Psalm could be more appropriate to the Epiphany Octave. 
 
 v. 1. u His foundation,” i.e ., God’s. Both in text and LXX. 
 His is masculine. Syriac, “ His foundations are on His holy 
 mountain.” “ Mountains of holiness,” lit ., Sion, to which David 
 brought the Ark, Moriah, the Temple Mount. Like Rome, the 
 holy City was built on its own cluster of steep hills. Cf. 
 Ps. xlvii. (48) 3; Isai. xiv. 32. v. 2. “Gates of Sion;” by 
 synedoche, a part for the whole (cf. Ps. ix. 15), or, as the most 
 prominent part of the city, the place for meetings and judgment. 
 “Dwellings,” i.e., the others towns of Palestine, which, while 
 Jerusalem remained unscathed, had been ravaged by the Assyrian 
 hordes, v. 3. “ With glorious [words, promises] is it spoken of 
 thee [by God],” whom the poet, in the verses following, introduces 
 as speaking—so literally. Selah marks the transition to a detailed 
 description of these glories, v. 4. “ Rahab ” = “ferocity,” “inso¬ 
 lence,” “pride.” Egypt is so named twice by Isai. (xxx. 7 ; li. 9); 
 cf. Ps. lxxxviii. (89) 11 ; Isai. xix. 18—25. At the time assigned 
 above, Egypt was in alliance with Judah, to ward off the 
 advance of Assyria. In Isai. xxxvii. 9, Tirhakah (Vulgate, 
 Tharaca) is mentioned as going forth to attack Sennacherib 
 (“And he heard concerning T, king of the Ethiopians,” &c.). 
 “ As those,” or, “ Among those.” “ As [belonging] to the 
 number of those that know Me.” “ Know,” in the deeper 
 sense so frequent in the Divine Scriptures (cf. Ps. i. 6; 
 xxxv. (36) 11 ; St.John x. 14, 15). “ This-one, that one,” 
 
 i.e., each of the above-mentioned. “Born;” Vulgate reading, 
 with some Codd. of LXX., instead of kyewr/Orjorav, egcnneetheesan 
 ( = were born), kyevr/O^crav, egeneetheesan ( = were), renders “ were 
 there,” “ was there.” Talmud (Tr. Sanhedrin , 90), “A 
 stranger, who becomes a proselyte, is a child that is born,” 
 cf. St.John iii. 1 —10. Syriac, “Be mindful of Rahab and 
 Babylon, who acknowledge Me. Lo, the Palestinians and 
 
PSALM 86 (87). 
 
 359 
 
 Tyre and the people of the Ethiopians : That [man, nation (?)] was 
 born there.” “ People,” in the unpointed original, the context 
 alone determines whether u am ( = people) or “im ( = with) is 
 meant, v. 5. The poet repeats the Divine utterance of v. 4 in 
 his own person. St. Jerome, “But to Sion it shall be said, a man 
 and a man (vir et vir),” &c. Syriac, “ And to Sion it is said, 
 a giant-man is born in her, and he himself has founded her.” 
 LXX. (Cod. Vatican ), “Mother Sion [Sion is my mother (?)], 
 a man shall say; and a man is born in her,” &c. This is fol¬ 
 lowed by Roman Psalter, Tertullian, St. Augustine, and by 
 several Latins. St. Jerome assigns the Myrrjp, Meeteer (= mother), 
 of LXX. to a scribe’s mistaking the interrogative pfri, meeti 
 ( = Vulgate, Numquid?), for it. The prjrpp, meeteer, may perhaps 
 have originated from prj tl (?). The three-fold “ was born ” 
 corresponds to the three-fold zeh ( = “ one,” “ another,” “a third ”) 
 (Isai. xliv. 5). v. 6. St. Jerome, “The Lord reckoned ( numeravit 
 scribens populos) [when] writing (i.e., registering) peoples; he 
 was born in her (ipse natus est in ed)P v. 7. Many critics hold 
 that the text is mutilated. Waiving conjectural explanations, 
 we give the ancient renderings : LXX., for dsharim (= “ and 
 singers ”—the initial word of v. 7, which they transpose to v. 6, 
 “ in the writing of peoples and of princes ,” &c.), read sdrim 
 (princes); mat on ( = a dwelling) for maydnay ( = my fountains) of 
 present text. Arabic, “The Lord shall relate in the book of 
 peoples and of princes who have been born in her, that the 
 dwelling of all who rejoice is in thee.” Targum, “And they sing 
 songs in choirs [with dances (?)]; all kinds of hymns over sacrifices 
 are sung in thee.” Syriac, “The magnates who dwell in thee shall 
 rejoice, and all who are afflicted in thee.” St. Jerome, “ Et 
 cantores quasi in choris : omnes fontes mei in te ” (= “ and 
 singers, as if in choirs [dances (?)]: All my springs [are] in thee ”)— 
 evidently shirking the difficulty. Jennings and Lowe suggest, 
 “ And all my well-springs [of delight] are singing aloud like 
 instrument players because of [///., in] thee.” Valeat quantum. 
 
360 
 
 PSALM 87 (88). 
 
 PSALM 87 (88). 
 
 1. A Song, a Psalm, to 
 the sons of Qorach ; to the 
 Chief-Musician on Mach’- 
 lath l ,a annoth. A Mas’kil to 
 Heman the ’Ezrachi. 
 
 2. YaHW^H, God of my 
 salvation. By day have-I- 
 cried ; in the night [my 
 plaint is] before Thee. 
 
 3. Let my prayer come 
 before Thee : Incline Thine 
 ear to my cry. 
 
 4. For my soul is-sated 
 with-evils: And my life 
 draws-nigh to Sheol. 
 
 5. I-am-counted with 
 them-that-go-down to the 
 pit : I-am-become as a man 
 without strength. 
 
 6. Among the dead [am] 
 I-laid-prostrate, Like the 
 slain, lying in the grave, 
 Whom Thou-rememberest 
 no more : But they are-cut¬ 
 off from Thy hand. 
 
 7. Thou-hast-laid me in 
 the lowest pit: In darkness, 
 in the depths. 
 
 8. Upon me Thy fury lies- 
 heavily: And Thou-hast- 
 brought-down upon [me] all 
 Thy breakers. [Selah.] 
 
 9. Thou-hast-put-far-away 
 
 PSALM 87 (88). 
 
 1. A Song of a Psalm, for 
 the sons of Core, for the end, 
 on Maheleth for responsive 
 [strains (?)], of instruction 
 for Eman the Ezrahite. 
 
 2. O Lord God of my 
 salvation : By day have-I- 
 cried, and at-night before 
 Thee. 
 
 3. Let my prayer come be¬ 
 fore Thee: Incline Thine 
 ear to my supplication. 
 
 4. For my soul is full of 
 misery : And my life draws- 
 nigh to the nether-world (the 
 grave). 
 
 5. I - am - counted with 
 them-that-go-down to the 
 pit: I-am-become like a man 
 without help, 
 
 6. Free among the dead, 
 Like the mortally-wounded 
 lying in the tombs, Whom 
 Thou-rememberest no more : 
 But they are-rejected from 
 Thy hand. 
 
 7. They-laid me in the 
 lowest pit: In dark-places, 
 and in the shadow of death. 
 
 8 . Thy fury lies-heavily 
 upon me: And Thou-hast- 
 brought-down upon me all 
 Thy billows. 
 
 9. Those - hast - removed 
 
PSALM 87 (88). 
 
 361 
 
 mine acquaintances from 
 me ; Thou-hast-macle me an 
 abomination to them : [I am] 
 shut up, and cannot come- 
 forth ; 
 
 10. Mine eye has-wasted- 
 away because of affliction ; 
 I - have - called - upon Thee, 
 YH WH, every day ; I-have- 
 stretched-out my hands to 
 Thee. 
 
 11. Wilt-Thou-do wonders 
 to the dead : Shall the shades 
 arise, and give-thanks to 
 Thee ? [Selah.] 
 
 12. Shall Thy loving-good¬ 
 ness be told in the grave : 
 [Or] Thy faithfulness in 
 ’Abhaddon (i.e., the place of 
 destruction) ? 
 
 13. Shall Thy wonders 
 be-known in the dark ; Or 
 Thy justice in the land of 
 forgetfulness ? 
 
 14. 
 
 But 
 
 as for 
 
 me, to 
 
 Thee, 
 
 YaHWffl, 
 
 have-1- 
 
 cried : 
 
 : And 
 
 in the 
 
 morning 
 
 my 
 
 prayer 
 
 comes-to-meet 
 
 Thee. 
 
 
 
 
 15. Why, YHWH, castest- 
 Thou-off my soul : [Why] 
 hidcst-Thou Thy face from 
 me ? 
 
 16. Afflicted am I, and 
 ready-to-die from youth up : 
 I-have-borne Thy terrors 
 
 mine acquaintances far from 
 me, They-have-made me an 
 abomination to themselves : 
 I - am - delivered - over [to 
 durance (?)], and cannot 
 come-forth ; 
 
 10. Mine eyes are-dimmed 
 from poverty; I-have-cried 
 to Thee, 0 Lord, all day 
 long : I - spread - forth my 
 hands to Thee. 
 
 11. Wilt-Thou-do wonders 
 for the dead ; Or shall physi¬ 
 cians raise [them] up, that 
 they - may - give - thanks to 
 Thee ? 
 
 12. Shall any-one tell of 
 Thy mercy in the tomb ; Or 
 Thy faithfulness in destruc¬ 
 tion ? 
 
 13. Shall Thy wonders be- 
 known in darkness : Or Thy 
 justice in the land of forget¬ 
 fulness ? 
 
 14. But as for me, to 
 Thee, O Lord, have-I-cried : 
 And at morning shall my 
 prayer come-to meet Thee. 
 
 15. Why, O Lord, dost- 
 Thou - reject my prayer : 
 Turnest-Thou Thy face from 
 me ? 
 
 16. Poor am I, and in 
 troubles from my youth up : 
 And [scarce] was I exalted, 
 
362 
 
 PSALM 87 (88). 
 
 [until] I-am-distracted [even 
 to distraction (?)] ; 
 
 17. Over me have-passed 
 the-outbursts-of-Thy-wrath ; 
 And Thy terrors have-cut- 
 m e-off. 
 
 18. They-came round me 
 like the waters all the day : 
 They - have-surrounded me 
 together. 
 
 19. Thou-hast-put-far from 
 me lover and friend ; And 
 mine acquaintances [are (?)] 
 darkness. 
 
 but I-was-brought-low, and 
 bewildered. (Cf. 2 Cor. iv. 8.) 
 
 17. Upon me have-passed 
 the-outbursts-of-Thy wrath : 
 And Thy terrors have-be¬ 
 wildered me. 
 
 18. They-have-compassed 
 me like water all the day : 
 They-have-beset me together. 
 
 19. Thou-hast-removed- 
 far from me friend and 
 neighbour: And mine ac- 
 
 o 
 
 quaintances from [my] misery 
 [on account of my wretched¬ 
 ness (?)]. 
 
 This is the saddest Psalm in the Psalter, a continuous wail 
 of sorrow, and on that account interpreted, by the older com¬ 
 mentators, of the Agony of the Christ, or of His desolation on 
 the Cross, an interpretation seemingly approved of by Holy 
 Church, as this Psalm holds the second place in the Third Nocturn 
 of Good Friday. The several guesses as to the author, and the 
 situation under which it was written need not detain us, being 
 worthless. The question as to its origin has been further com¬ 
 plicated by the seemingly irreconcilable statements of the Title, 
 which may be paraphrased as follows : “A song, a Psalm [handed] 
 to the sons of Core [to be set to music] and to the Corahite 
 [choirmaster] to be accompanied by stringed-instruments ( macha- 
 lath , a harp, so Gesenius, s.v.\ F u anndth (for antiphonal singing). 
 A didactic ode by Eman the Ezrahite.” Eman with Ethan (see 
 Title of next Psalm) is mentioned among the Corahite choir, 
 as appointed by David “ to sound with cymbals of brass ” 
 (1 Chron. xv. 19; xvi. 41, 42), at the translation of the Ark 
 from the house of Obed-edom to Sion. Yet they can hardly 
 be identified with the sages of the same name mentioned in 
 3(1) Kings iv. 31. It is sufficiently obvious that the calamity the 
 poet deplores is not national ' but personal and individual. To 
 
PSALM 87 (88). 
 
 363 
 
 Job under his trials, to Ozias struck with leprosy, to Jeremias in 
 his dungeon, this Psalm has been respectively assigned, on the 
 strength merely of some few coincidences of expression. 
 
 v. 2. The Masoretic text of this verse is somewhat difficult and 
 critically suspect. If rendered according to the accents (vv. 2, 3 
 being taken together), we have, “ Lord God, at the time ( yo?n , 
 “day,” of text), when I cry before Thee in the night (3) let my 
 prayer,” &c. v. 4. “ My life;” the subject of this plaint is, most 
 probably, a grievous illness aggravated by isolation, by the desertion 
 of friends, and by the sense of Divine displeasure, v. 5. “Without 
 strength” or “vigour;” St. Jerome, “homo invalidus” (a weak 
 man); in text, 'eyal, which occurs nowhere else. v. 6. “ Free 
 among the dead ;” so St. Jerome, /.<?., “set free” from the duties 
 of life, from the precepts of the Law, from bodily service, thus 
 Targum, Aben Ezra, Rashi. Cf. Latin defu?idus. Gesenius ( 7 Te??r. 
 Lexic. s.v.), “ My couch is among the dead,” or, more usually, 
 “among the dead [I am] laid prostrate.” Revised Version, 
 “ Cast away among the dead.” “ Mortally wounded,” the context 
 requires us to understand those who have died of their wounds = 
 “the slain.” v. 7. “In the depths;” usually said of the sea, but 
 here Sheol. v. 9. In all probability, an allusion to leprosy, and 
 to the inforced isolation it involved (cf. Lev. xiii. 46; Job 
 xix. 8, 13). “ Abomination;” in text, “abominations,” for greater 
 emphasis. “ I am delivered over [to durance],” either literally, 
 or figuratively (cf. Lev. xiii. 46 ; St. Matt. iv. 12). v. 10. “Mine 
 eye,” &c., or mine appearance, aspect, “ is attenuated by reason of 
 affliction” (cf. Num. xi. 7 ; Zach. v. 6). v. 11. “Shades;” in text, 
 rcphaim ; St. Jerome, “ shall gia?its rise up,” taking the word for 
 the gentile name of the gigantic races of Chanaan, “the Rephai'tes.” 
 LXX. read the self-same letters with a different ( traditional J 
 vocalization. v. 12. “’Abhaddon,” the place of destruction 
 (cf. Job xxvi. 6). Personified in Apoc. ix. 11. v. 13. Cf. Job. x. 22. 
 v. 14. “Come to meet Thee,” reach Thine ears sooner than Thou 
 expectedst, expressing the earnestness of the prayer, and the 
 intensity of the affliction, v. 15. Instead of “prayer,” Codex 
 Alexandrin. and several other Greek codices have “ soul; ” so too 
 the Old Itala, “ animam meam ” (my soul), i.e., my soul’s yearnings 
 for solace and relief made manifest in prayer, v. 16. St. Jerome, 
 
364 
 
 PSALM 88 (89). 
 
 “ Poor am I and suffering, from my youth have I borne Thy 
 fierce anger (furor cm), and I am-troubled (conturbatus ).” LXX. 
 read ndsdthi (I have borne) as a Passive (“I was exalted” by 
 God, or “ I uplifted myself proudly ”). ’emeykhd (Thy terrors) they 
 take as a participle of makak (he brought low). 5 aphunah (I 
 am distracted) occurs nowhere else, and (to judge by the 
 Arabic) is correctly rendered by LXX. exeeporeethecn 
 
 (I am quite at a loss, utterly perplexed, bewildered, in despair), 
 v. 18. “They;” viz., the tokens of Thy displeasure mentioned 
 in v. 17. The verbs denote continuous action, v. 19. St. Jerome, 
 hemistich b, “ Notos meos abstulisti ” (Thou hast taken away 
 mine acquaintances). The text, pur et simple , “ Mine acquaintances 
 [are (?)] darkness.” Aben Ezra and Qimchi explain the text, 
 “As my friends and acquaintances keep aloof from me, it is just 
 as if they were hid in darkness.” Most moderns prefer “ Mine 
 [only] acquaintance [is] darkness” (cf. Job. xvii. 14; Ps. 
 lxi. (62) 10), a rendering favoured by Id machshakkim (in dark- 
 places) of v. 7, which denotes the real darkness of the grave, of 
 the nether-world. LXX. diverge, not from the text, but make 
 a slight change in the vowel-points, me choshekh (“ from, on account 
 of-darkness,” taken in a figurative sense = “ Misery,” “ wretched¬ 
 ness ”), instead of the present maclisheikh (= darkness). 
 
 PSALM 88 (89). 
 
 1. Mas’kil, to ’Ethan the 
 Ezrachi. 
 
 2. The loving-kindnesses 
 of YtfHWMd I will for ever 
 sing: To generation and 
 generation I - will - make - 
 known Thy faithfulness with 
 my mouth. 
 
 3. For I-have-said, For¬ 
 ever shall loving-goodness 
 be - built - up : As for the 
 heavens, Thou-wilt-establish 
 Thy faithfulness in them. 
 
 PSALM 88 (89). 
 
 1. [A Psalm] of instruc¬ 
 tion of Ethan the Ezrahite. 
 
 2. I-will for ever sing of 
 the mercies of the Lord : I- 
 will-declare Thy faithfulness 
 with my mouth to all genera¬ 
 tions. 
 
 3. For Thou - hast - said, 
 Mercy shall-be-built-up for 
 ever in the heavens: Thy 
 faithfulness shall-be-estab¬ 
 lished in them. 
 
PSALM 88 (89). 
 
 365 
 
 4. I-have-made a covenant 
 with My chosen - one : I- 
 have - sworn to David My 
 servant, 
 
 5. For ever will-I-establish 
 Thy seed : And build-up 
 thy throne to all generations. 
 [Selah.] 
 
 6. And the heavens shall- 
 praise Thy wondrousness, 
 YHWH : Thy faithfulness 
 also in the assembly of the 
 holy-ones. 
 
 7. For who in the sky can- 
 be - compared with Y«H- 
 WeH: Is like to YHWH 
 among the sons of the 
 mighty ? 
 
 8. God greatly - to - be- 
 feared in the council of the 
 holy - ones: And terrible 
 above all that encircle Him. 
 
 9. YHWH, God of hosts, 
 Who is as Thou, a mighty- 
 One, YAH? And Thy 
 faithfulness encircles Thee. 
 
 10. TlIOU rulest the pride 
 of the sea : When its waves 
 arise, TlIOU stillest them. 
 
 11. Thou hast-crushed 
 Rahab, as one - that - is - 
 mortally - wounded : With 
 the arm of Thy might 
 Thou-hast-scattered Thine 
 
 4. I - made a covenant 
 with My chosen-ones: I- 
 swore to David My servant, 
 
 5. I - will - establish thy 
 seed for ever: And build¬ 
 up thy throne to all genera¬ 
 tions. 
 
 6. The heavens shall- 
 praise Thy wonders, O Lord: 
 Thy faithfulness also in the 
 assembly of the holy-ones 
 (i.e., saints). 
 
 7. For who in the clouds 
 can-be-compared with the 
 Lord ? Is-like to the Lord 
 among the sons of God ? 
 
 8. God, Who is-glorified 
 in the council of the holy- 
 ones : Great and terrible 
 above all that are round 
 about Him. 
 
 9. Lord God of hosts, 
 Who is like to Thee? Mighty 
 art-Thou, O Lord : And 
 Thy faithfulness is round 
 about Thee. 
 
 10. Thou rulest the 
 power of the sea: TlIOU 
 calmest the tumult of its 
 waves. 
 
 11. Thou hast - laid-low 
 the proud-one, as one-that- 
 is-slain : With Thy mighty 
 arm Thou - hast - scattered 
 Thine enemies. 
 
 enemies. 
 
3 66 
 
 PSALM 88 (89). 
 
 12. Thine are the heavens, 
 Thine too the earth : The 
 world and the fulness there¬ 
 of Thou hast-founded them. 
 
 13. The north and the 
 south, Thou hast - created 
 them : Tabhor and Cher’- 
 mon rejoice in Thy Name. 
 
 14. Thine is an arm with 
 might: Thy hand prevails, 
 Thy right-hand is-exalted. 
 
 15. Justice and judgment 
 are the basis of Thy throne : 
 Loving-goodness and Truth 
 go-before Thy face. 
 
 16. O the happinesses of 
 the people that - know the 
 joyful-sound. Y^HW^H, in 
 the light of Thy countenance 
 do-they-walk : 
 
 17. In Thy Name do-they- 
 exult all the day: And in 
 Thy justice are-they-exalted. 
 
 18. For THOU art the 
 glory of their strength : And 
 in Thy favour our horn 
 shall-be-exalted. 
 
 19. For to YHWH [be¬ 
 longs] our shield : And to 
 the Holy-One of Israel our 
 king. 
 
 20. Then Thou-spakest in 
 vision to Thy pious-ones, 
 and saidst, I-have-laid help 
 on a mighty-man : 1-have- 
 
 12. Thine are the heavens, 
 Thine too the earth: The 
 round-globe of the world, 
 and the fulness thereof 
 Thou hast-founded. 
 
 13. The north and the 
 sea Thou hast - created : 
 Thabor and Hermon rejoice 
 in Thy Name. 
 
 14. Thine is an arm with 
 might: May Thy hand be- 
 strengthened, and Thy right- 
 hand be-exalted, 
 
 15. Justice and judgment 
 are the stay of Thy throne. 
 Mercy and truth go-before 
 Thy face : 
 
 16. Blessed the people 
 that know the joyful sound. 
 They-shall-walk, O Lord, in 
 the light of Thy countenance, 
 
 17. And in Thy Name 
 shall-they-exult all the day : 
 And in Thy justice shall- 
 they-be-exalted. 
 
 18. For the boast of their 
 strength art Thou : And in 
 Thy good-pleasure our horn 
 shall-be-exalted ; 
 
 19. For of the Lord is our 
 protection, and of the Holy- 
 One of Israel our King. 
 
 20. Then Thou-spokest in 
 vision to Thy saints, and 
 saidst, I - have - laid help 
 on a mighty-one: I-have- 
 
PSALM 88 (89). 
 
 367 
 
 exalted one-chosen out of 
 the people. 
 
 21. I-have-found David 
 My servant: With My holy 
 oil have-I-anointed him ; 
 
 22. With whom My hand 
 shall - be - established : Mine 
 arm also shall - strengthen 
 him. 
 
 23. The enemy shall not 
 exact upon him : Nor shall 
 the son of wickedness afflict 
 him. 
 
 24. And I - will - break - 
 down his foes before his 
 face: And plague them- 
 that-hate him. 
 
 25. But My faithfulness 
 and My loving - goodness 
 shall be with him : And in 
 My Name shall his horn be- 
 exalted. 
 
 26. And I - will - set his 
 hand on the sea: And his 
 right-hand on the rivers. 
 
 27. He shall-call Me, “ My 
 Father art TllOU : My God, 
 and the Rock of my salva¬ 
 tion.” 
 
 28. Also I-will-make him 
 [My] first-born : Highest of 
 the kings of the earth. 
 
 29. For ever will- 1 -keep 
 for him My loving - good¬ 
 ness : And My covenant is 
 faithful with him. 
 
 exalted one - chosen out of 
 My people. 
 
 21. I-have-found David 
 My servant: With My holy 
 oil have - I - anointed him. 
 (Acts xiii. 22.) 
 
 22. For My hand shall- 
 support him : Mine arm also 
 shall-strengthen him. 
 
 23. No enemy shall-gain- 
 an-advantage over him. Nor 
 shall the son of wickedness 
 presume to afflict him [or, 
 harm him again]. 
 
 24. But-I-will-hew-down 
 his enemies before his face : 
 And put to flight them-that- 
 hate him. 
 
 25. But My faithfulness 
 and My mercy shall be with 
 him: And in My Name 
 shall his horn be-exalted. 
 
 26. And I - will - set his 
 hand on the sea. And his 
 right-hand on the rivers. 
 
 27. He shall - call - upon 
 Me, “ Thou art my Father : 
 My God, and the stay of my 
 salvation.” 
 
 28. Also I-will-make him 
 [My] first - born : Higher 
 than the kings of the earth. 
 
 29. For ever will-I-keep 
 for him My mercy. And 
 My covenant shall be faithful 
 to him. 
 
PSALM 88 (89). 
 
 6 
 
 68 
 
 30. And I-will-make his 
 seed [to endure] for ever: 
 And his throne as the days 
 of the heavens. 
 
 31. If his sons forsake My 
 law : And walk not in My 
 judgments ; 
 
 32. If they-profane [vio¬ 
 late] My statutes : And keep 
 not My commandments, 
 
 33. Then will- 1 -visit their 
 transgression with a rod : 
 And their iniquity with 
 stripes. 
 
 34. But My loving-good¬ 
 ness will -1 not - break - off 
 from him : Nor be-false to My 
 faithfulness (My promise,). 
 
 35. I will not profane My 
 covenant. Nor will-I-alter 
 the utterance of My lips ; 
 
 36. Once-for-all have-I- 
 sworn by My holiness: I 
 will not lie to David (lit., if 
 I-lie, &c.). 
 
 37. His seed shall-be for 
 ever : And his throne as the 
 sun before Me. 
 
 38. As the moon [which] 
 is-established for-ever : And 
 is a faithful witness in the 
 sky. [Selah.] 
 
 39. But Thou hast-cast- 
 off and rejected : Thou-hast- 
 been-wroth with Thine an¬ 
 ointed ! 
 
 30. And I-will-establish 
 his seed for evermore : And 
 his throne as the days of 
 heaven. 
 
 31. If his children forsake 
 My law: And walk not in 
 My judgments, 
 
 32. If they-profane My 
 precepts : And keep not My 
 commandments, 
 
 33. I-will-visit their ini¬ 
 quities with a rod: And 
 their sins with stripes. 
 
 34. But My mercy I-will 
 not utterly - remove from 
 him : Nor be-false to My 
 truth, 
 
 35. Neither will-I-profane 
 My covenant: Nor will-I- 
 make-void the utterances of 
 My lips. 
 
 36. Once have-I-sworn by 
 My holiness : I will not lie 
 to David : 
 
 37. His seed shall-endure 
 for ever, 
 
 38. And his throne as the 
 sun before Me, and as the 
 moon [which is] established 
 for ever : And is a faithful 
 witness in the sky. 
 
 39. But Thou hast-cast- 
 ofif,and set-at-nought. Thou- 
 hast - rejected Thine anoin¬ 
 ted! 
 
PSALM 88 (89). 
 
 369 
 
 40. Thou - hast - abhorred 
 the covenant of Thy servant: 
 Thou - hast - profaned his 
 crown [by casting it] to the 
 ground. 
 
 41. Thou - hast - broken- 
 down all his hedges : Thou- 
 hast-made his strongholds a 
 ruin. 
 
 42. All that-pass-by the 
 way plunder him: He-is- 
 become a reproach to his 
 neighbours. 
 
 43. Thou-hast-exalted the 
 right-hand of his foes : Thou- 
 hast - gladdened all his 
 enemies. 
 
 44. Thou-hast also-turned 
 the edge of his sword : And 
 hast not made-him-to-stand 
 in the battle. 
 
 45. Thou-hast-made his 
 majesty to-cease : And hast- 
 cast his throne down to the 
 ground. 
 
 46. Thou - hast - curtailed 
 the days of his youth : Thou- 
 hast - covered - him with 
 shame. [Selah.] 
 
 47. How long, YaHWdi, 
 wilt - Thou - hide Thee for 
 ever ? Shall Thy fury burn 
 like fire ? 
 
 48. Remember what a 
 mere-fleeting-life am I : For 
 what a-mere-nothing hast- 
 Thou-crcated all the sons of 
 man ! 
 
 40. Thou-hast-made-void 
 the covenant of Thy servant: 
 Thou - hast - profaned his 
 hallowed-diadem [even] to 
 the ground. 
 
 41. Thou - hast - broken - 
 down all his hedges : Thou- 
 hast-made his stronghold a 
 terror. 
 
 42. All that-pass-by the 
 way plunder him : He-is 
 become a reproach to his 
 neighbours. 
 
 43. Thou-hast-exalted the 
 right-hand of-those-that - 
 afflict him : Thou - hast - 
 gladdened all his enemies. 
 
 44. Thou-hast-withdrawn 
 the help of his sword : Thou- 
 hast not stood by him in 
 battle. 
 
 45. Thou - hast - deprived 
 him of his majesty: And 
 hast-dashed his throne down 
 to the ground. 
 
 46. Thou - hast-shortened 
 the days of his youth. Thou - 
 hast-overwhelmed him with 
 shame. 
 
 47. How long, O Lord, 
 wilt - Thou - turn - away for 
 ever ? Shall Thine anger 
 
 o 
 
 flame-out like fire? 
 
 48. Remember what my 
 being is : For is it to no 
 purpose Thou-hast-created 
 all the sons of men ? 
 
 Y 
 
370 
 
 PSALM 88 (89). 
 
 49. What man is he [that] 
 lives and shall not see 
 death ? [That] can-deliver 
 his soul from the hand (i.e., 
 power) of Sheol ? [Selah.] 
 
 50. Where are Thy former 
 loving-kindnesses, ’Addnay ? 
 [Which] Thou sworest to 
 David in Thy faithfulness ? 
 
 51. Remember, ’Adonay, 
 the reproach of Thy servants: 
 My bearing in my bosom 
 [the reproach] of the whole 
 of many peoples ; 
 
 52. Wherewith Thine 
 enemies have reproached, 
 YaHW^H : Wherewith they 
 have reproached the foot¬ 
 steps of Thine anointed. 
 
 53. Blessed be YHWH 
 for evermore. Amen, and 
 Amen. 
 
 49. Who is the man that 
 lives and shall not see death ? 
 [That] shall-deliver his soul 
 from the power of the grave ? 
 
 50. Where are Thine 
 ancient mercies, O Lord, As 
 Thou-didst-swear to David 
 in Thy truth ? [ or , which 
 Thou sworest, &c.] 
 
 51. Remember, Lord, the 
 reproach of Thy servants: 
 Which I bear in my bosom, 
 [the reproach] of many 
 nations ; 
 
 52. Wherewith Thine 
 enemies, O Lord, have re¬ 
 viled : Wherewith they have 
 reviled the altered - condi¬ 
 tion of Thine anointed. 
 
 53. Blessed be the Lord 
 for evermore. So be it, so 
 be it! 
 
 This Psalm is surely pre-exilic, as else the poet would have 
 mentioned the subversion of the Jewish polity, the destruction of 
 the City and the Temple. Its historical background connotes a 
 period of decadence. The Davidic dynasty is tottering to its 
 fall, the nation is at the mercy of its enemies. Assuming (as, 
 failing valid reasons to the contrary, we well may) the authenticity 
 of the ascription to “ Ethan the Ezrahite,” we identify him with 
 one of the sages of Solomon’s time, mentioned in 3 (1) Kings iv. 
 31. He may have been one of the “old men” whose counsel 
 Roboam rejected (3(1) Kings xii. 8). None other could so vividly 
 feel and depict the contrast between the gloom of the present 
 disasters, when the brilliant promises recently conveyed by 
 Nathan seemed to have failed, and the glories of the preceding 
 
PSALM 88 (89). 
 
 371 
 
 reigns were eclipsed. The secession of the ten tribes, with the 
 intestine feuds it occasioned, left the southern kingdom open to 
 foreign invasion. Sesac, the King of Egypt, overran Juda, “took 
 its fortified cities,” and “ the treasures of the house of the Lord, 
 and the royal treasures” (2 Chron. xii. 2—9; cf. 3 (1) Kings xiv. 
 25, 26). Under such circumstances, the poet naturally recalls 
 the miraculous deliverance of the Exodus, when Egypt “ was 
 crushed ” (v. 11) by Divine interposition. Others, among whom 
 Tholuck, Thalhofer, &c., may be mentioned, suppose that 
 Joachin, deposed after a brief reign and imprisoned by Nabucho- 
 donosor, is the king whose tragic lot is here deplored. But it 
 is far more likely that a Psalm of this kind would be indited at a 
 time when the memory of the preceding reigns, and of Nathan’s 
 “vision” (v. 20), was still fresh in the minds of the faithful 
 Israelites, and the dismal contrast between present calamities and 
 the splendours of a but recent past seemed to betoken a sudden 
 revocation of the Divine promises. The Psalm opens with a 
 reference to the Davidic promises (2 Kings (Sam.) vii. 8—16). 
 In vv. 6—15, the poet gratefully extols the Divine attributes 
 which are the pledge of the fulfilment of these promises. He 
 turns into song, in vv. 20—38, the utterances of Nathan (2 Kings 
 vii.), ere passing to the mournful contrast presented by the perils 
 threatening the ruin of the Davidic dynasty, and the blighting 
 of the people’s hopes (vv. 39—46). The Psalm closes with an 
 earnest and pathetic appeal to God (47—52). 
 
 v. 2. An outburst of gladsome praise for “the sure mercies 
 of David ” (Isai. lv. 3; Acts xiii. 34), the theme he has chosen 
 as a permanent memorial to his people ; cf. Ps. xliv. (45) 18. 
 v. 3. The inward convictions that determine his choice of the 
 theme. “Loving-goodness,” “Truth,” or “Faithfulness,” the 
 source of the Promises, the ground of his hope. “ I have said ; ” 
 LXX. and St. Jerome, “Thou ( = God) hast-said,” a reading 
 preferred by most modern critics. “ Be built up,” a metaphor 
 expressive of the steadfastness of the loving-goodness shown 
 forth in the gracious promises recorded in the Psalm. “ In the 
 heavens;” by LXX., St. Jerome, and several old Latin Psalters, 
 connected with the latter half of the verse. St. Jerome, “Thou- 
 shalt-establish ( fundabis ) the heavens, and Thy truth [is] in them.” 
 
372 
 
 PSALM 88 (89). 
 
 “ In them,” wanting in LXX. and in the old Latin Psalters. 
 “Heavens” typify immutability and perpetuity, hence the 
 certainty of God’s promises, cf. Ps. cxviii. (119) 89. But con¬ 
 trasted with God’s eternity, cf Ps. ci. (102) 27—29. v. 4. 
 Without further preface, the poet introduces the promises to 
 David and his seed, by the fulfilment whereof the faithfulness of 
 God is made manifest. “Made a covenant,” /it., “I have-cut a 
 covenant ” (cf. repav (nrovSag, temnei?i spondas , from the custom 
 of slaying and cutting up victims in making a compact). “Chosen- 
 one,” /.<?., David; so too St. Jerome, “electo meo.” See 3 (1) 
 Kings viii. 16. “I have sworn,” Targum, “to Abraham My 
 servant.” v. 5. Cf. 2 Kings (Sam.) vii. 12, &c. Cf. 1 Chron. 
 xvii. 11—14. Set ah marks the transition to the words of the 
 poet, who, in vv. 6—19, celebrates the might, goodness, justice, 
 and faithfulness of God as manifested especially to the chosen 
 race. v. 6. “ Holy-ones,” the angels, cf. Deut. xxxiii. 2; Job 
 xv. 15. “The whole company of heaven,” called Rabbinically, 
 “the family above.” v. 7. “Sons of the mighty ones” occurs 
 once in Ps. xxviii. (29) 1. Ujiey'elim = the angels; St. Jerome, 
 “sons of God.” Cf. Exod. xv. 10, 11, with vv. 7—11. v. 8. 
 “To be feared greatlyp or “ very terrible;” in text, rabbdh; to be 
 construed adverbially, as, being a Feminine form, it can qualify 
 neither sod (=council), nor God. Revised Version, “A God” 
 (’Ft), “ very terrible,” &c. v. 9. “A mighty one;” in text, Chasin. 
 “ Faithfulness,” as the rainbow (Apoc. iv. 3), a pledge and token 
 for good. v. 11. “The sea” (v. 10) recalls the miraculous 
 deliverance of the Exodus. “ Arm of might ” = “ brachio forti ” 
 of St. Jerome = “ by Thy mighty aim.” v. 12. “World;” in text, 
 tcbhel- the inhabited world ; contrasted in Isai. xiv. 17, with the 
 desolate waste, cf. ?/ oikov/xA^, hee oikoumenee , of LXX. v. 13. 
 “Sea,” so LXX., having read yam ( - sea) for yamhi (=right-hand). 
 St. Jerome’s dexteram, and “ south,” which is on the right-hand 
 of one facing east; cf. Gaelic deas (=“right-hand” and “south,” 
 same meanings). “ Tabor and Hermon,” not merely west and 
 east, as interpreted in Targum — “Tabor on the W. and Hermon 
 on the E. sing praises to Thy Name ” — but as the most con¬ 
 spicuous features of a mountainous country. v. 14. “An arm 
 with might ” = “ a mighty arm,” a might potential, reserved, but 
 
PSALM 88 (89). 
 
 373 
 
 manifesting itself in mighty deeds; then, “Thy hand is strong 
 ( = prevails),” &c. v. 15. “Justice,” rewarding virtue. “Judgment,” 
 punishing sin. “Loving-goodness,” “Truth,” personified as 
 attendants ever ready to anticipate God’s behests, v. 16. Such 
 is He who has given the promise; “ Blessed,” therefore, is Israel 
 summoned by trumpet-blasts to God’s solemn festivals. “Joyful- 
 sound,” the loud music of the trumpets, or, “ Who are wont to 
 shout for joyous gratitude” (cf. Ps. xciv. (95) 1 ; xcix. (100) t). 
 v. 17. “Name” = Thy Self-revelation. “ Justice,” Thine adherence 
 to Thy covenant, v. 18. “Our horn;” Targum, “ Their horn ; ” 
 the text has “ Thou wilt exalt ” (. Kethib ); but Qeri ( = correct 
 reading) as above, v. 19. “ Shield ” = “ our king;” it cannot be 
 predicated of YaHW^H, with due regard to grammar; cf. 
 Ps. xlvi. (47) 10; Osee iv. 18. Our king reigns Dei gratia. 
 v. 20. The mention of “king” leads to an expansion of the 
 promises to David’s race (vv. 20—38). “Vision,” so called 
 2 Sam. vii. 17; 1 Chron. xvii. 15. “Pious-one,” Nathan; if 
 David, we may render, “ concerning Thy pious one.” LXX., 
 Syriac, Targum, Aquila, Symmachus, Rashi, Aben Ezra, and 
 St. Jerome, render it “pious ones” with reference to Samuel, 
 Gad, and Nathan, or to David and his race. “ Laid help; ” 
 Targum inserts “ for my people,” I have provided for their 
 protection and defence a brave and mighty man. “ Chosen-one;” 
 Targum, “a youth.” v. 22. “My hand My protection. The 
 enim (for) of Vulgate is not wanted here. v. 23. “ The enemy 
 shall not i?npose upon him;” St. Jerome, “non decipiet” (shall 
 not deceive). LXX., “shall not make profit by him.” Rashi, 
 “shall not exact upon him,” i.e., as a creditor; he shall pay 
 tribute to no one, tribute being paid to conquerors. “ Shall not 
 afflict him,” so the text and St. Jerome; “non apponet ” (shall 
 not add to, /.<?., shall not continue—venture-—be able to) “ harm 
 him ” is taken from 2 Kings (Sam.) vii. 10, by LXX. and Vulgate, 
 where the promise is to Israel at large—“ Neither shall the sons 
 of wickedness afflict them [viz., “ My people Israel ”] any more.” 
 v. 24. David’s past deliverances are thus described, 2 Sam. vii. 9. 
 v. 26. “I will set his hand (-dominion, possession) on,” &c. 
 Or, “ I-will-fix his hand unto (as far as) the sea,” &c. “Sea” = 
 the Mediterranean. “ Rivers,” either according to poetic usage, 
 
374 
 
 PSALM 88 (89). 
 
 or the Euphrates with its affluents. No mention of this in 
 Nathan’s promise (2 Sam. vii.). Cf. the promise to Abraham 
 (Gen. xv. 18; Deut. xi. 24; Jos. i. 4; Ps. lxxi. (72) 8). v. 27. 
 Spoken of Solomon by Nathan (cf. 2 Sam. vii. 13, 14); applied 
 here to David, fulfilled in David’s Son (Heb. i. 5). v. 28. 
 Fulfilled, to some extent, in Solomon, cf. 1 (3) Kings x. 23. 
 Applicable to every King of Israel, as representative of Israel, 
 “God’s first-born” (Exod. iv. 22); but to David, par excellence 
 (2 Sam. xxiii. 1). “High above all the nations of the earth” is 
 part of the promise to Israel, Deut. xxviii. 1. v. 30. Cf. v. 37, 
 and 2 Sam. vii. 12—16, quoted here. vv. 31 — 34. Cf. 2 Sam. 
 vii. 14, 15. v. 32. “Profane;” in text, the same word in v. 35, 
 and v. 40. v. 33. Paternal correction, chastisement, not destruc¬ 
 tion, cf. Osee vi. 7; Job xxxi. 33; Heb. xii. 7. v. 34. “Nor 
 will I be false to My faith.” v. 36. “ By My holiness,” as in 
 Amos iv. 2. vv. 37, 38, here rendered as in Targum. Rashi, 
 “the moon and the sun witness to him, that as long as they last, 
 his kingdom shall last, as we read in Jer. xxxiii. 20, 21.” Selcth 
 marks the transition from the promises to the present calamities, 
 v. 39. “ Thou,” emphatic; “Thou, the True, the Faithful God, 
 hast cast off,” &c. Present appearances show that Thy covenant 
 is failing, nay, that it is annulled. The secession of the northern 
 tribes was God’s doing (2 Par. (Chron.) xi. 4). The poet fears 
 lest, despite His promise, God should reject the Davidic dynasty, 
 “as He took away His goodness from Saul” (2 Sam. vii. 15). 
 v. 40. “Abhorred;” Targum, “hast-changed.” “Crown;” in 
 text, nizrd , nezer , a badge whereby one was set apart from the 
 people at large; hence, the crown which betokens that the King 
 is a consecrated person. EXX., dyiW/xa, hagiasma (=“that which 
 is hallowed,” “a holy place”), in Roman Psalter and by some 
 Fathers rendered sanctitatem ( = holiness). His kingly diadem 
 is trodden under foot in the dust. vv. 41, 42. Cf. Ps. lxxix. (80) 
 13. v. 41. “Ruin;” in text, irfchittah (ruin, consternation, 
 alarm, terror), so St. Jerome, “pavorem” (anxiety, fear, dread). 
 The house of David is likened to a ruinous fortress, the garrison 
 whereof trembles at the approach of the foe (cf. Jer. xlviii. 1). 
 Or, his fortress (= his kingly estate, his kingdom), which Thou 
 allowest to totter to its fall, is an object of terror to the beholder. 
 
PSALM 88 (89). 
 
 375 
 
 v. 44. “Edge;” St. Jerome, “robur” ( = the strength of his 
 sword). LXX., Vulgate, “the help,” whereby his sword became 
 victorious. v. 45. “ Thou-hast-put an end to his (lit.) purity” 
 (= splendour, majesty) ; or, “ Thou-hast caused him to cease 
 from his majesty.” Roman Psalter and several others, “dissolvisti 
 eum ab emundatione” (hast-separated him from splendour, purity). 
 Gesenius, “ Thou-hast-made-to-cease [and takest away] from his 
 brightness.” v. 46. “Shortened ... his time” (Cod. Alexandrin. 
 Xpovov, chronou , “of time;” Cod. Vatican., Opovov, thronou, “of his 
 throne”). His trials have aged him prematurely; not, He is cut 
 off before his time. St. Augustine, and many Psalters, “ dies 
 sedis ejus ” (the days of his throne), following Cod. Vatican. 
 Set ah marks the transition from complaint to pleading, v. 47. 
 An all but verbal repetition of'Ps. Ixxviii. (79) 5. The Seldh at 
 v. 49, divides the prayer into two parts; in vv. 47—49, the 
 shortness of man’s life is pleaded; in vv. 50— 52, the dishonour 
 to God by the exultation of His enemies. v. 50. “ Former 
 gracious-acts,” i.e., the prosperity and glories of David and 
 Solomon. v. 52. “Footsteps,” so St. Jerome, “vestigia” 
 ( = tracks). LXX., dvrdXXay/xa, a?itallagma ( — exchange, thing 
 given, or taken, in exchange). Vulgate, as rendered by Thalhofer, 
 “changed- lot, fortune.” Targum, “Who have reviled the tardi¬ 
 ness of the print of the footsteps of Thy Messiah; ” followed by 
 Qimchi and Aben Ezra, “ He delays so long, say they, He will 
 never come.” Agellius, retributionem (recompense, the outcome 
 of action), cf. Ps. xviii. (19) 12, “great reward .” Some take it 
 to mean, “ the posterity of Thine anointed.” Thalhofer renders 
 the text, “ They revile every step of Thine anointed ” (i.e., the 
 kings of David’s race). In a word, Our enemies jeer at the 
 fallen fortunes of the house of David, which belie the magnificent 
 promises made to its founder. The closing doxology (berakdh) 
 may be an integral part of the Psalm expressive of a hope of 
 coming deliverance, so Qimchi, or may have been added by the 
 compiler, to make the end of Book Third. 
 
JBoofe jfourtfo. 
 
 PSALM 89 (90). PSALM 89 (90). 
 
 1. A Prayer, to (i.e., of) 
 Mosheh, the man of God. 
 ’Adonay, THOU hast - been 
 our dwelling-place In gene¬ 
 ration and generation. 
 
 2. Ere the mountains were- 
 brought - forth, Or Thou- 
 hadst - given - birth to the 
 earth and to the world : Yea, 
 from everlasting to ever¬ 
 lasting Thou art God. 
 
 3. Thou - turnest man to 
 dust: And sayest, Return, 
 ye sons of man. 
 
 4. For a thousand years, 
 when past, are in Thine 
 eyes as one bygone-day : 
 And as a watch in the night. 
 
 5. Thou - washest - them 
 away, 1 a sleep are - they : 
 In the morning they-each- 
 pass-away like the grass. 
 
 6. In the morning it-blos- 
 soms and passes away : In 
 
 1. A prayer of Moses, the 
 man of God. Lord, Thou- 
 hast-been our refuge In all 
 generations. 
 
 2. Ere the mountains 
 existed, or the earth and 
 the world were-formed: Even 
 from age to age Thou art 
 God. 
 
 3. Turn not man back to 
 nothingness : Whereas Thou- 
 hast-said, Return, ye children 
 of men. 
 
 4. For a thousand years 
 in Thy sight are but as 
 yesterday which is - past: 
 And as a watch in the 
 night. 
 
 5. Their years are what 
 is accounted as nought. 
 
 6. In the morning [man] 
 passes-away like the grass; in 
 
 1 “ Bearest, sweepest them away [as with a flood].” 
 
PSALM 89 (90). 
 
 377 
 
 the evening it-is-cut-down 
 and withers. 
 
 7. For we-are-consumed 
 by Thine anger: And by 
 Thy wrath are-we-terrified. 
 
 8. Thou - hast - set our 
 iniquities before Thee : Our 
 secret [sin] in the light of 
 Thy countenance. 
 
 9. For all our days have- 
 waned-away by reason of 
 Thy wrath : We complete 
 our years [with the speed of] 
 thought. 
 
 10. The days of our years, 
 in them are seventy years, 
 And, if by-reason of strength, 
 eighty years ; Yet is their 
 pride labour and sorrow : 
 For it-passes-away speedily, 
 and we-fly-away. 
 
 11. Who understands the 
 power of Thine anger : And 
 Thy wrath according to a 
 fear of Thee ? (i.e., so as duly 
 to fear Thee). 
 
 12. To number our days, 
 so teach [us] : That we-may- 
 acquire a heart of wisdom 
 (i.e., a wise understanding). 
 
 13. Return, Y^HW^H ! 
 how long ? And let - it- 
 repent - Thee concerning 
 Thy servants. 
 
 the morning he-blossoms and 
 [then] passes-away : In the 
 evening [he droops], withers 
 and dries-up. 
 
 7. For we-have-perished 
 in Thine anger : And by 
 Thy wrath are-we-terrified. 
 
 8. Thou - hast - set our 
 iniquities before Thee : The 
 course - of - our - life in the 
 shining of Thy countenance. 
 
 9. For all our days have- 
 waned-away, And through 
 Thine anger we-pass-away : 
 Our years have - spun - out- 
 their-tale as a spider. 
 
 10. [As for] the days of 
 our years, in them are seventy 
 years : And if [men be] in 
 strength, eighty years ; And 
 what is over and above these 
 is but labour and trouble. 
 For senile-feebleness over¬ 
 takes us, and we are chas¬ 
 tened. 
 
 11. Who knows the might 
 of Thine anger: And for 
 fear of Thee can-tell of Thy 
 wrath ? 
 
 12. ... So make known 
 Thy right-hand, And those 
 whose heart is-schooled in 
 wisdom. 
 
 13. Return, O Lord ; how 
 long? And be - entreated 
 concerning Thy servants. 
 
378 
 
 PSALM 89 (90). 
 
 14. Satisfy us in the 
 morning with Thy loving¬ 
 goodness : That we-may- 
 sing-for-joy and be-glad all 
 our days. 
 
 15. Gladden us according 
 to the days [wherein] Thou- 
 hast - afflicted us: To the 
 years [in which] we-have-seen 
 evil. 
 
 16. Let Thy work appear 
 to Thy servants : And Thy 
 majesty upon their children. 
 
 17. And may the gracious¬ 
 ness of ’Adonay our God be 
 upon us : And the work of 
 our hands do-Thou-prosper 
 upon us: Yea, the work of 
 our hands do-Thou-prosper 
 it. 
 
 14. We-have-been filled 
 in the morning (i.e., early) 
 with Thy mercy. We-have- 
 exulted and rejoiced all our 
 days. 
 
 15. We-have-rejoiced, in 
 return for the days wherein 
 Thou-hast-afflicted us : For 
 the years wherein we-have- 
 seen woes. 
 
 16. Look upon Thy ser¬ 
 vants, and upon Thy works : 
 And guide-Thou their chil¬ 
 dren. 
 
 17. And may the bright¬ 
 ness of the Lord our God be 
 upon us ; And the works of 
 our hands do-Thou-prosper 
 upon us : Yea, the work of 
 our hands do-Thou prosper. 
 
 The style and contents of this Psalm afford substantial proof 
 of the authenticity of the Title, which the Targum paraphrases as 
 follows: “ A prayer which Moses, the Prophet of the Lord, 
 prayed, when the people of the house of Israel had sinned in the 
 desert.” The diction not only recalls that of Moses, especially 
 in the closing chapters (xxxii. xxxiii.) of the Pentateuch, but it is 
 of a character peculiarly his. The theme of this poem is death 
 in its much-forgotten character as “ the wages of sin,” suggested, 
 most probably, by the punishment wherewith a whole generation 
 was visited, for the rebellion at Cades ; all from twenty years 
 old (600,500 men) perishing in the waste within the next thirty- 
 eight years after the report of the ten spies. Moses may have 
 written this Psalm for popular use, and have omitted it from the 
 Pentateuch, either on account of its want of connection with the 
 subject-matter of that work, or of its being sufficiently known to 
 the people. It may have been in common use during the Exile, 
 
PSALM 89 (90). 
 
 379 
 
 which would perhaps account for its insertion among the later 
 Psalms. (?) The Psalm falls into two main divisions: (1) The 
 eternity of God contrasted with man’s fleeting life (vv. 1—6), 
 which is accounted for by sin which provokes God’s wrath ; a 
 prayer for wisdom to bear this truth in mind, and to lay to heart 
 the duty of serving God (vv. 7—12). (2) A prayer for the 
 
 cessation of the present infliction. 
 
 v. 1. “Dwelling-place;” St. Jerome, “ habitaculum,” an 
 acknowledgment of what God had been to their fathers and to 
 themselves. Cf. Deut. xxxiii. 27. v. 2. “Given birth,” /.<?., created, 
 here and Deut. xxxii. 18. “Earth,” general term =“world,” the 
 fruitful earth. “God” wanting in LXX. and in many Latin 
 Psalters, v. 3. ’ El (God), which closes v. 2 in the text, has 
 been transferred by LXX. to the beginning of v. 3, and vocalized 
 ’#/ not (“Turn not”). “Dust,” in text dakka , which occurs 
 nowhere else. St. Jerome, “usque ad contritionem ” (even to 
 grinding down) ; cf. Eccl. xii. 7. Rashi, with some others, takes 
 the second “ Return ” for a call to repentance, which does away 
 with the parallelism, neutralizes the connection of “for” (v. 4) 
 with the second clause, v. 4. The poet seemingly pleads the 
 shortness of human life, even when prolonged to its utmost term, 
 as a motive for deprecating premature death. “When past,” 
 time gone by ever appears short. “Watch in the night,” a third 
 part of the night, which later was divided into four watches. To 
 those who are asleep the night-watches fleet past like a moment. 
 Cf. 2 St. Peter iii. 8 v. 5. Difficult to make out even in text: 
 LXX. (as closely as possible), “ Their nothingnesses (— objects of 
 contempt, of rejection) shall be years ” = their years are (= o), 
 nought (?). LXX. probably read for z-r-m-th-m ( = Thou-bearest 
 them away [as with a flood]) of the present text, some derivative 
 of z-h-m ( = “ he loathed,” “ was weary of ”): for shendh ( = sleep 
 in unpointed text, sh-n-h) they read sh-Ji-th (= years). Agellius 
 makes them out to mean, “ Years are what men themselves reject, 
 for, when they reach old age, they are burdened with so many 
 ills that they become a trouble to others, and unpleasant to 
 themselves.” “ Sleep ” = as men asleep. “ Pass-away,” chdlaph 
 ( = he slipped, passed by, changed [frequently for the worse]). 
 v. 6. The verbs in LXX. are in the Optative, but, regard being 
 
380 
 
 PSALM 89 (90). 
 
 had to the text and sequence of thought, they should be rendered 
 in the Indicative, habitual Present; so Thalhofer. LXX., in v. 6, 
 rightly , “passes away.” “Decidat” (let it droop, it droops) of 
 LXX. and Vulgate is wanting in text. vv. 7—10. Mortality is 
 the punishment of sin. “Troubled,” better “terrified,” “con¬ 
 founded,” “ smitten with fear.” v. 8. “ Our secret [sin].” 
 Singular in text. St. Jerome, “ negligentias,” “errores,” “ignor- 
 antias” (=our omissions, errors, sins of ignorance). LXX., 
 “Our age is in the light of Thy,” &c. Targum and Rashi, “The 
 sin of our youth.” Syriac, “Thou renewest our youth in the light 
 of Thy countenance.” v. 9. “As a thought;” St. Jerome, “We 
 have spent our years as one uttering a word {quasi sermonem 
 loquens ).” Targum, “as the breath of the mouth in winter.” 
 Syriac, “ our years are consumed as a spider.” Aben Ezra, 
 “ We spend our years [so that they are] as an uttered-sound,” “for,” 
 adds he, “ a word exists only when it is uttered, after that it is 
 as if it had never been.” We must give up the attempt to restore 
 the text so as to approximate to the LXX. rendering, which may 
 mean, we spend our years in anxious cares like a spider toiling at 
 its web, with results no less ephemeral (?). v. 10. “The days of 
 . . . years,” i.e., our span of life, a common expression in Genesis. 
 “ Strength,” i.e., if these years be with fulness of vigour. “ Pride,” 
 all that men make their boast of; the pride of these extra years. 
 LXX., “And what is more than these;” St. Jerome, “et amplius,” 
 (= what is more); in text, rohab = rahab, applied in former 
 Psalms to Egypt, as a type of arrogance. LXX. and St. Jerome 
 read rubbam (their multitude) for ratibam (=“their pride”) of 
 present text. The powers we heretofore took pride in are a 
 burden, and a source of pain. “Soon is past;” in text, Ki gdz 
 chish (for it [human life] passes away swiftly). LXX., “ Since 
 mildness overtakes us, and we-shall-be-chastened.” They may 
 have referred chish (= “ soon,” “ speedily ”) to chdshah ( = “ he was 
 still ”); TTaLSevOrjcrofxeOa, paidevtheesometha (we shall be chastened), 
 may be a corruption for TreTaorOrjo-o/jieOa, petastheesometha ( = “ we 
 shall fly”), but it is doubtful whether this latter form was ever 
 used, and it is plainly out of keeping with rendering of LXX., 
 which might be brought into closer agreement with the present 
 text, by a change of a letter or two in the final word. Mildness ” 
 
PSALM 89 (90). 
 
 381 
 
 = the weakness, helplessness of old age, which has to depend on 
 the kindness of others. “ Chastened,” may refer to the rough 
 treatment second childhood has, at times, to undergo (Thalhofer). 
 vv. it, 12. “Who knows, understands, considers aright (?),” to be 
 supplied in second hemistich. “ Dinumerare ” of Vulgate ( = to 
 number) is added to v. 11 by LXX. and Theodotion; in text and 
 Vulgate it begins v. 12. We forget that the curtailment of our life 
 is a result of sin, and hence too, we lose sight of our duty to 
 God. Hence, the following prayer closes the foregoing meditation 
 (vv. 1—12), which, while referring to mankind in general, is, in the 
 main, suggested by the mortality among His people, v. 12. 
 “To number our days so teach us, that we may cause a heart of 
 wisdom to come,” /.<?., “that we may get (acquire) a wise heart 
 (-wise understanding).” Ken (rendered “so”) may also mean 
 “rightly.” “Teach us to number our days rightly.” LXX. read 
 for yameynu (“our days,” in text), fimhikha ( — “Thy right 
 hand ”). “ Make-known ” is to be supplied before “ those 
 
 instructed in wisdom in the heart.” Targum, “Who shall direct 
 himself to teach [us] to number our days ? Surely the prophet 
 whose heart gushes out with wisdom,” mistaking nabi (“we may 
 bring,” “cause-to-come”) for ncibi ( = “a prophet”), vv. 13—17. 
 Prayer for the cessation of the scourge. “ Turn ” from Thy 
 wrath, or “to Thy people.” “How long?” is the scourge to 
 last (cf. Ps. vi. 4). “ Repent Thee,” or “take pity” (cf. Exod. 
 xxxii. 12). LXX. and St. Jerome, “ exorabilis esto ” ( = be easily 
 entreated), vv. 14, 15. LXX. are here at fault; in text, these 
 vv. are prayers. It may, however, be held that the Preterites 
 in these verses are Preterites of confidence. v. 14. “In the 
 morning,” hence the adoption of this verse as the fi. and P7. of 
 ferial Lauds, vv. 16, 17. “ Work,” the cessation of the present 
 infliction, with a fresh manifestation of mercy and grace, but more 
 especially the bringing of Israel through the perils of the desert 
 wanderings, to his promised inheritance (cf. Hab. iii. 2), “ Their 
 
 sons ; ” Targum, “ multiplicatio eorum ” ( = “ their increase ”), with 
 reference, perhaps, to the exclusion of the present generation 
 from the Promised Land, the entrance into which was reserved 
 to “their children.” v. 17. “Brightness;” St. Jerome, “decor 
 ( - “ beauty ); in text, twain , which, like \api-s, chans, may mean 
 
3§2 
 
 PSALM go (91). 
 
 “gracious favour,” or “grace inherent in beauty.” “Yea, the 
 work of our hands do Thou prosper it,” wanting in Cod. Vatican. 
 of LXX., but found in Cod. Alex. 
 
 PSALM go (91). 
 
 1. He- that - takes - his - 
 seat under the shelter of 
 “Ekydn : Shall-continually- 
 dwell under the shadow of 
 Shadday (i.e., the Almighty). 
 
 2. I-will-say of YaYi W^H, 
 my refuge, and my fortress : 
 My God, in Him will - I - 
 trust. 
 
 3. For He shall - deliver 
 thee from the snare of the 
 fowler: And from destroying 
 pestilence. 
 
 4. With His pinions shall- 
 
 He-cover thee, And under 
 His wings shalt-thou-take- 
 refuge: A shield and a 
 
 buckler is His truth. 
 
 5. Thou-shalt not be-afraid 
 for any terror by-night: For 
 the arrow [that] flies by¬ 
 day : 
 
 6. For the pestilence [that] 
 walks in darkness : For the 
 destruction [that] lays - 
 waste at noon-day. 
 
 7. [Though] a thousand 
 may-fall at thy side. And 
 ten-thousand at thy right- 
 hand : To thee it-shall not 
 come-nip;h. 
 
 PSALM 90 (91). 
 
 1. Praise of a Song, by 
 David. He that dwells in 
 the help of the Most-High : 
 Shall - sojourn under the 
 shelter of the God of heaven. 
 
 2. He-shall-say to the 
 Lord, My helper art Thou, 
 and my refuge : My God, in 
 Him will-I-trust. 
 
 3. For He shall-deliver 
 me from the snare of the 
 hunters : And from the 
 slanderous report. 
 
 4. With His shoulders 
 shall-He-overshadow thee : 
 And under His wings shalt- 
 thou-be safe ; 
 
 5. His truth shall-cover 
 thee with a shield : Thou- 
 shalt not be-afraid of any 
 terror by night, 
 
 6. Of the arrow flying by 
 day, of the thing stalking 
 in darkness : Of the assault 
 of the noon-day demon. 
 
 7. A thousand shall-fa.ll 
 at thy side, And ten-thou¬ 
 sand at thy right-hand : But 
 to thee it-shall not come- 
 nigh. 
 
PSALM 90 (91). 
 
 3 
 
 8. Only with thine eyes 
 shalt-thou-behold : And see 
 the requital of the wicked. 
 
 9. For Thou, Y^HWHi, 
 art my refuge : “El’yon hast- 
 thou-made thy dwelling. 
 
 10. There shall no evil 
 befall thee : And the plague 
 shall not come - nigh thy 
 tent 
 
 ij. For He-shall-give His 
 angels charge over thee : To 
 keep thee in all thy ways. 
 
 12. On [their] palms shall- 
 they - bear thee up : Lest 
 thou-dash thy foot against 
 a stone. 
 
 13. Upon the lion and the 
 adder shalt - thou - tread : 
 Thou-shalt-trample-on the 
 young-lion and the dragon. 
 
 14. Because he-has-clung 
 to Me, therefore will - I - 
 deliver him : I-will-set-him- 
 on-high, because he-knows 
 My Name. 
 
 15. He - shall - call - upon 
 Me, and I-will-answer him ; 
 I am with him in trouble : 
 I - will - deliver him, and 
 glorify him. 
 
 16. With length of days 
 will - I - satisfy him : And 
 show him My salvation. 
 
 8. Save that with thine 
 eyes thou - shalt observe : 
 And see the requital of 
 sinners. 
 
 9. For THOU, O Lord, art 
 my refuge : The Most-High 
 hast-thou-made thy shelter. 
 
 10. No evil shall-befall 
 thee : Neither shall the 
 scourge come-nigh thy tent. 
 
 11. For He-has-given His 
 angels charge concerning 
 thee : To keep thee in all 
 thy ways. 
 
 12. In [their] hands shall- 
 they-bear thee up: Lest, per¬ 
 chance, thou-dash thy foot 
 against a stone. 
 
 13. Upon the asp and the 
 basilisk shalt - thou - tread : 
 And thou - shalt - trample- 
 upon the lion and the 
 dragon. 
 
 14. Because he has hoped 
 in Me, I-will-deliver him : I- 
 will-protect him, for that he- 
 has-known My Name. 
 
 15. He - shall - call - upon 
 Me, and I-will-hearken to 
 him, I am with him in 
 affliction : I-will-rescue him, 
 and glorify him. 
 
 16. With long life will-I- 
 satisfy him : And show him 
 My salvation. 
 
3*4 
 
 PSALM 90 (91). 
 
 “ One of the most beautiful and devout in the Psalter,” is 
 Thalhofer’s appreciation of this Psalm. It sets forth, with con¬ 
 siderable variety and beauty of expression, the restful trust, the 
 security of the just under God’s almighty protection. It, all 
 along, develops, “If God be for us, who is against us?’’•(Rom. 
 viii. 31). Its structure, on account of the abrupt change of 
 person (a peculiarity of Hebrew poetry, which in this Psalm is 
 so frequent), is perplexing to the commentator. The author is 
 unknown. An old Rabbinical canon, which perhaps holds good 
 for the earlier, but hardly for the later books, or sections of the 
 Psalter, ascribes the “orphan,” i.e., anonymous Psalms, to the 
 author named in the last foregoing title. Hence, Aben Ezra and 
 others, though not without misgiving, ascribe this Psalm to 
 Moses, whose name appears in the title of the preceding Psalm 
 [Ps. lxxxix. (90)]. The diction of this Psalm rather favours this 
 ascription, as will appear, if we collate it with Deut. xxxiii. 
 Targum makes it a dialogue between David and Solomon. 
 The Midrash says that Moses composed not only Ps. lxxxix., 
 “Prayer of Moses,” but also the ten Psalms following, up to 
 Ps. c. (101). “The Praise of a Song to (-by) David,” prefixed 
 in Cod. Vatican, of LXX., is wanting in several Greek codices. 
 Ven. Card. Bellarmine quotes SS. Hilary, Jerome, and Euthymius, 
 &c., as expressly stating that this Psalm is anonymous. It has 
 been surmised that its historical background is some fatal 
 epidemic (may be the plague recorded in 2 Kings (Sam.)xxiv. 15). 
 In Perowne’s “Translation of the Psalms,” we read that an 
 eminent physician at St. Petersburg was wont to recommend this 
 Psalm as an effective preservative against the cholera. The 
 varied and vivid presentment of the multifarious perils that beset 
 human life shows rather that the inspired poet paints dangers of 
 every kind, so as to express the more joyfully his steadfast trust 
 in the Divine protection. 
 
 v. 1. Lit., “The sitting-one in the secret-place ( = shelter, 
 covert) of the Most High shall-dwell-in-continual-safety,” <&c. 
 “ Dwell; ” in text, a form of liin ( = “ he lodged,” “ he spent the 
 night”). “Shadow,” cf. Ps. xvi. (17) 9. This is equivalent to 
 v. 9, “The Most High hast-thou made thy dwelling-place.” 
 v. 2. “ I-will-say; ” LXX., Syriac, Vulgate, “ he-will-say; ” 
 
PSALM 90 (91). 
 
 385 
 
 St. Jerome, “ dicens ”( = saying, he says), divergences due to a 
 different pointing of the word. We might render, “ I will say to 
 YH“ [belongs] my refuge,” &c. “ My God, I will trust in Him;” 
 Hebrew idiom for, “ in Whom I trust.” v. 3. The poet 
 encourages himself, as in Ps. cxx. (121) 2, 3. St. Augustine has 
 “liberabit” (shall-deliver); “thee” (not “me”) in text. LXX. and 
 St. Jerome, = “ Snare . . . fowler,” figures dangers that fall on 
 us unawares, cf. Eccl. ix. 12. “Pestilence of destructions”— 
 literally. St. Jerome, “a morte insidiarum ” ( = from death by 
 stratagem). LXX., Aquila, Symmachus, read d-bh-r of unpointed 
 text, as dabdr (=“word,” “matter”), instead of ^/^/'(-pesti¬ 
 lence), u. 7 ro \oyov rapagwSovs, apo logon tarachodous , of LXX. = the 
 word causing trouble , disturbance, mischief\ (most likely) “slander,” 
 corresponding to verbo aspero of Vulgate. So too, in v. 6, d-bh-r 
 (pointed debher—“ pestilence,” by the Masoretes), is read dctbar 
 ( = “ word,” “ matter,” “ thing ”) = the Latin negotiant — “ [evil] 
 thing;” LXX., ano 7rpdy/x,aro9, apo pragmatos ( = from the thing, 
 the [mischievous] thing). In Ps. li. (52) 4, LXX. render the word 
 corresponding to “destructions,” by “injustice;” in Ps. lvi. (57) 
 2, by “iniquity;” hence may they be taken to mean here, “a 
 malignant report,” or, “ the mishap thus reported.” v. 4. Cf. 
 Deut. xxxii. 11. “Buckler;” in text, socherah , which occurs 
 nowhere else, from sctchar (=he surrounded), may be (—“panoply ”), 
 taken by LXX. as a verb ( = “shall-surround,” “cover thee”), as 
 a shield that protects the whole body. v. 5. “ Terror by night,” 
 cf. Cant. iii. 8; perhaps, night-attacks, a sudden, unexpected 
 irruption. “ Arrow by day; ” perils that can be foreseen. In 
 v. 6, they are represented by other figures. “ The destruction 
 [contagion (?)] that lays-waste at noon-day.” St. Jerome, “ a 
 morsu insanientis meridie ” (= from the bite [of the snake (?) 
 rendered] rabid by the noon-day heat); Targum, “ from the 
 company of demons destroying at noon.” LXX., Syriac, Aquila, 
 and Symmachus, read for yashiidh ( = “ shall waste,” “ shall 
 destroy ”), v'shedh (and the demon). 2v/x7rrw/xa, symptdma , of 
 LXX. (= incursus of Vulgate), may be understood of the attack 
 of a contagious disease. “ Ab incursu et daemonio,” &c., may 
 probably be taken as a hendiadys, “ the attack of the demon at 
 noon.” Joseph Scaliger explains vv. 5, 6, as comprising the 
 
 Z 
 
336 
 
 PSALM 91 (92). 
 
 four divisions of the day current among the Jews—(1) evening, 
 (2) midnight, (3) morning, and (4) noon, and as thus implying that 
 “he who makes God his refuge” is, at every hour, safe from 
 danger, v. 7. Cf. Deut. xxxii. 30. “ The contagion may count its 
 
 victims by thousands and tens of thousands, but thou shalt 
 remain unscathed.” v. 8. “Thou shalt only see” &c. (but shalt 
 not be involved in their requital), v. 9. “ For,” the reason of 
 v. 8, of the immunity therein promised. “ Dwelling-place; ” 
 cf. Deut. xxxiii. 27; cf. first verse of foregoing Psalm, v. 10. 
 “Plague,” “stroke,” “infliction,” specialized by St. Jerome, 
 “ lepra ”( = leprosy). “Thy tent;” alludes, perhaps, to Israel’s 
 exemption from the plagues of Egypt (Exod. xii. 23); a remin¬ 
 iscence also of the Patriarchal life. vv. 11, 12. The reason of 
 this exemption, the guardianship of holy angels. These two 
 verses (minus hemistich b of v. 11) were quoted by Satan, when 
 he tempted our Lord. The omission has probably no such 
 significance as is imagined, v. 12. As we say, “in their arms 
 shall they carry thee.” Targum glosses, “ Lest thou dash,” &c. 
 “ With their strength shall they bear thee, lest thy foot impinge 
 on unlawful desire, like unto stones.” It was commonly held 
 among the heathen that each man had a guardian genius, v. 13. 
 St. Jerome agrees here with Vulgate and LXX. “Basilisk,” 
 perhaps the cobra de capello (Liddell and Scott, Greek Lex., s.v.). 
 “Lion,” “adder,” “dragon” (“serpent” rather), figure the 
 strength and craft of man’s natural and ghostly foes; cf. St. Luke 
 x. 19. v. 14. “Set on high” = “exaltabo eum ” of St. Jerome; 
 i.e., “ I will put him beyond the reach of harm ; ” equivalent to 
 “I will protect him.” v. 15. “I am with him,” cf. Isai. lxiii. 9; 
 1 Kings (Sam.) ii. 30. v. 16. Cf. Deut. xxxii. 46, 47. 
 
 PSALM 91 (92). 
 
 1. A Psalm, a Song, for 
 the Sabbath-day. 
 
 2. It is a good-thing to- 
 give-thanksto YHWH: And 
 to sing-psalms to Thy Name, 
 O Most-High, 
 
 PSALM 91 (92). 
 
 1. A Psalm of a Song for 
 the Sabbath-day. 
 
 2. It is a good-thing to- 
 give-thanks to the Lord : To 
 sing-psalms to Thy Name, 
 O Most-High, 
 
PSALM 91 (92). 
 
 387 
 
 3. To proclaim Thy loving¬ 
 kindness in the morning: 
 And Thy faithfulness in the 
 nights, 
 
 4. On a ten-stringed [in¬ 
 strument], and on a nabhel: 
 With loud - music on the 
 kinndr. 
 
 5. For Thou - hast - glad¬ 
 dened me, YtfHW^H, with 
 Thy work : And I-will-sing- 
 aloud because of the doings 
 of Thy hands. 
 
 6. How great are Thy 
 works, YtfHW^H ! Exceed¬ 
 ing deep are Thy thoughts ! 
 
 7. A brutish man knows 
 not: And a fool considers 
 [understands] not this : 
 
 8. When the wicked sprout- 
 up as grass, And all the 
 workers of iniquity flourish : 
 [it is] that they - may - be- 
 destroyed for ever: 
 
 9. But Thou, Y^HWdl, 
 art a Height for evermore 
 [or, “ art (throned) on high,” 
 &c.]. 
 
 10. For lo, Thine enemies, 
 YHWH, for lo, Thine 
 enemies shall-perish : And 
 all the workers of iniquity 
 shall-be-scattered. 
 
 11. ButThou-hast-upraised 
 my horn like [that of] a 
 wild-ox : I-am-anointed with 
 fresh oil (lit., green oil). 
 
 3. To proclaim Thy mercy 
 in the morning: And Thy 
 truth by night, 
 
 4. On a ten-stringed [in¬ 
 strument], the psaltery : 
 With jubilant - song upon 
 the harp. 
 
 5. For Thou, O Lord, 
 hast-gladdened me by Thy 
 doing: And in the works 
 of Thy hands will-I-exult. 
 
 6. How have Thy works 
 been - magnified, O Lord ! 
 Thy thoughts are exceeding 
 deep ! 
 
 7. A senseless man knows 
 not: Neither does a fool 
 understand these-things ; 
 
 8. When sinners spring- 
 up like grass ; And all the 
 workers of iniquity come-to- 
 light: [It is] that they-may- 
 perish for ever : 
 
 9. But Thou, O Lord, art 
 Most-High for evermore. 
 
 10. For, lo,Thine enemies, 
 O Lord, for,lo,Thine enemies 
 shall perish: And all the 
 doers of iniquity shall-be- 
 scattered. 
 
 11. But my horn shall-be- 
 exalted as [that of] the 
 unicorn : And mine old-age 
 with rich mercy. 
 
388 
 
 PSALM 91 (92). 
 
 12. Mine eye also looks 
 upon those-that-lie-in-wait 
 for me : Mine ear has-heard 
 of the evil-doers that-rise-up 
 against me. 
 
 13. The just-man shall- 
 flourish like the palm-tree : 
 He-shall-grow like a cedar 
 in Lebhfindn. 
 
 14. They-are-planted in 
 the house of YHWH : They- 
 shall-flourish in the courts 
 of our God ; 
 
 15. They-shall still-bear- 
 fruit in old-age : Full-of-sap 
 and green-of-leaf shall-they- 
 be, 
 
 16. To declare that 
 YrtHW^H is upright : My 
 Rock, in whom there is no 
 injustice. 
 
 12. Mine eye also has- 
 looked upon mine enemies : 
 And mine ear has-heard of 
 the evil-doers that-rise-up 
 against me. 
 
 13. The just shall-flourish 
 like a palm-tree : He-shall- 
 grow like the cedar of 
 Libanus. 
 
 14. Planted in the house 
 of the Lord : They-shall- 
 flourish in the courts [of 
 the house] of our God ; 
 
 15. They - shall still - 
 increase in a vigorous old- 
 age : And hale-and-hearty 
 shall-they-be, 
 
 16. To declare that the 
 Lord our God is upright: 
 And that there is no iniquity 
 in Him. 
 
 The keynote of this hymn is in v. 5. “ Thy doing . . . the 
 
 works of Thy hands.” The poet contemplating the wonders of 
 creation, magnifies “ the handiwork and counsels of the Most 
 High.” Hence was it deemed a fitting Psalm for the Sabbath. 
 From the Talmudic treatise, Qiddushin , we learn that it was sung 
 on Sabbath morning, when, at the offering of the first lamb, the 
 wine was poured out as a drink-offering or libation. It is still 
 used in the synagogues as a Sabbatical Psalm. The Talmudic 
 treatise just referred to, tells us that in the second Temple, the 
 Levitical choir sang on Sundays, Ps. xxiii. (Hebrew reckoning 
 = 24); Mondays, Ps. xlvii. (48); Tuesdays, Ps. lxxxi. (82); 
 Wednesdays, Ps. xciii. (94); Thursdays, Ps. lxxx. (81); Fridays, 
 Ps. xcii. (93). A fanciful legend in Qiddushin relates that this 
 was the song of praise uttered by Adam, when the first Sabbath 
 dawned upon the world, whence its Title in Targum, “The hymn 
 and the song Adam, the first man, spoke on the Sabbath.” It 
 
PSALM 91 (92). 
 
 339 
 
 must, however, be remembered, that modern commentators 
 interpret “ doing,” “ works ” of God’s providential dealings with 
 Israel, or of His moral government of the world. Rabbi Akiba 
 interprets “ Sabbath,” and Title, “ A Psalm, or Song for the 
 future age” (/.<?., that of Messiah), “which will be a perpetual 
 Sabbath ” (cf. Hebr. iv. 9). 
 
 v. 2. “ Good,” sweet, pleasant, a joy to the heart. v. 3. 
 “ Morning . . . nights,” at all times, but especially at the beginning 
 and close of the day. St. Augustine, “in joy and in sadness.” 
 “ To proclaim ” is the object of “ giving thanks,” of “ singing,” &c. 
 v. 4. This array of musical instruments shows that this Psalm was 
 primarily meant to be a congregational hymn, applicable, it is 
 true, to individual deliverances. “Ten-stringed;” LXX. join it 
 as adjective to 7 iebhel (= “ psaltery,” “ lute ”), but in text, 
 St. Jerome, and in many old Latin Psalters ( et psalterio), it is 
 a noun, which is further borne out by the punctuation of the 
 authentic Vulgate edition. “ Nebhel” here identified as a stringed 
 instrument, a kind of harp. Josephus ( Antiq . 7, 12, 3) mentions 
 a twelve-stringed harp. “ Higgayon ” (rendered “ loud music ”); 
 Qimchi, “a song;” Aben Ezra, some kind of melody, or instru¬ 
 ment; Gesenius, “with the sounding of the harp;” St. Jerome, 
 “ in cantico ” ( = with a song), v. 5. To judge from vv. 8, 10—12, 
 the poet has in view the providential dispensations marking the 
 history of Israel. “ Loving goodness,” faithfulness (v. 3), favour 
 this conclusion. v. 7. “ Brutish,” living but for sensual enjoy¬ 
 ment (cf. 2 St. Peter ii. 12). “Fool,” the stolid atheist of Ps. xiii. 
 (14) 1, unable to appreciate the vicissitudes of life. The wicked 
 may “sprout up and flower,” but “their everlasting ruin is the 
 end of their prosperity.” v. 9. “A Height;” in text, the noun 
 Marom, to be taken in the concrete adjective sense, “ Most High.” 
 v. 11. “Horn” symbolizes might, dignity. “Wild ox,” or 
 “ buffalo ” (in text, reem). Gesenius ( Hebr. Lex. s.v.) gives good 
 reasons for rejecting the rendering “unicorn.” Ps. xxi. (22) 22, 
 favours the view that reem designates a two-horned animal. “ L am 
 anointed [/it., “poured upon,” “sprinkled”] with green [/.<?., fresh] 
 oil,” so Gesenius, who takes balldthi of text for a verb ; but Sym- 
 machus, “ Mine old-age is as a flourishing olive-tree; ” St. Jerome, 
 “ Et senectus mea in oleo uberi ” ( = Mine old age [is invigorated 
 
390 
 
 PSALM 91 (92). 
 
 and gladdened] with copious oil). As “ oil” symbolizes joy, 
 vigour (cf. Isai. x. 27, where it denotes a well-fed, robust con¬ 
 dition), with Thalhofer, Schegg, Lowe, and Jennings, we may 
 render, “ Mine old-age is green in its vigour.” “ Misericordia ” 
 ( = “ mercy ” of Vulgate) corresponds to ev eAew, k.t.X., en eled, &c. 
 
 ( = “with rich mercy ”), of Cod. Vatican, of LXX., a scribe’s 
 blunder probably (did they write from dictation ?) for tv iXa'no, 
 elaid (with oil) of Cod. Alex, in most Greek MSS. and Fathers ; 
 cf. the same variant in Ps. lxxxviii. (89) 21. v. 12. “ Look upon ” 
 with pleasure, so Gesenius. v. 13. “Palm,” “cedar,” emblems of 
 verdure, fruitfulness, undying vigour, perpetuity, v. 14. Metaphor 
 is partly dropped. By its special election, Israel was “planted” 
 in the courts, &c., and by prayer and sacrifice could enter into 
 living communion with God, and thus appropriate the forces of 
 the higher life (“the sap” producing green foliage). This held 
 good, not of the individual only, but of the nation, which, had 
 it faithfully realized the idea of its special vocation, would have 
 ever been prosperous (“bene patientes ” of Vulgate) after 
 centuries of existence (“ senectus ” = old-age). “Planted,” i.e., as 
 in Ps. i. 3, rooted, and fixed in love for the Sanctuary, the dwelling 
 of God, the centre of national life, the glory of the chosen race. 
 Not “ transplanted,” as rendered by Aquila, Symmachus, and 
 St. Jerome, v. 15. Lit., “Still shall-they-break-forth (i.e., with 
 leaf, or with fruit) in old-age : Fat (i.e., full of sap), and green- 
 of-leaf shall they be.” St. Jerome, “They shall still bear-fruit in 
 old-age. Fat and leafy shall they be ” ( Pingues et frondosi erunt). 
 v. 16. “ Annuntiantes,” declaring that the Lord is upright (quia 
 rectus Dominus) \ “ My strength, and that there is no iniquity in 
 Him.” “ Bene patientes,” by Douai rendered “ well-treated,” is 
 an unintelligent rendering of CnraOovvT^, evpathountes (= “well-off, 
 “prosperous,” “ in prime condition”), of LXX. “Leafy,” “green 
 with leaves,” cf. “a green old age.” v. 16. This verse is based on 
 Deut. xxxii. 4. The prosperity figured in vv. 13, 15, is a proof 
 of the equity (“ upright ”) of God’s government. “ My Rock ; ” 
 Vulgate, “ our God,” but in LXX. and most old Latin Psalters, 
 “ my God.” The prosperity of the wicked is but transitory 
 (vv. 8, 10, 12), that of the just is stable and permanent. 
 
PSALM 92 (93). 
 
 391 
 
 PSALM 92 (93). PSALM 92 (93). 
 
 1. Y#HW>H is King; 1. The praise of a Song 
 
 with majesty is - He - clad ; by David, for the day before 
 YtfHW^H is - clad with the Sabbath, when the earth 
 strength ; He-has-girded- was founded. The Lord 
 Himself [therewith] : The reigns; He - is clad with 
 world also is-established ; majesty; the Lord is clad 
 it-shall-not-totter. with might, and has-girded 
 
 Himself [therewith]: For 
 He - has - established the 
 world, which shall - not - be 
 moved. 
 
 2. Thy throne is-firmly- 2. Thy throne is firmly- 
 
 set of old : From everlasting set of old : From everlasting 
 art Tiiou. art Thou. 
 
 3. The floods have-lifted- 3. The rivers have-lifted- 
 
 up, YHWH, The floods lift- up, O Lord, The rivers have- 
 up their voice: The floods lifted-up their voice: The 
 lift-up their roaring. rivers have - lifted - up their 
 
 waves, 
 
 4. More than the voices 4. At the voices of many 
 
 of many mighty waters, waters. Wondrous are the 
 Of the breakers of the billows of the sea: more- 
 sea : Is YHWH mighty in wondrous is the Lord on 
 the height (i.e., on high). high. 
 
 5. Thy testimonies are 5. Thy testimonies are 
 very faithful: Holiness be- very trustworthy: Holiness 
 comes Thy house, Y<?H- becomes Thy house, O 
 W*H, for length of days. Lord, for evermore. 
 
 This is a liturgical, and, probably, a Post-exilic hymn; 
 according to Qimchi, forming a series consisting of Pss. xcii. (93), 
 xcv. (96) —xcviii. (99), which deals with the final establishment of 
 God’s Kingdom by the coming of the Lord. The calling and 
 ingathering of the Gentiles is clearly predicted in two of these 
 Psalms. There is no Title in the text, that prefixed by LXX. 
 
392 
 
 PSALM 93 (94). 
 
 rests upon a tradition recorded in the Mishnah (Tamid. vii. 4), 
 asserting that, in the second Temple, this Psalm was sung at the 
 Friday morning sacrifice. It is still a portion of the morning 
 prayers for that day in the synagogues. “ When the earth was 
 [fully] founded ” a free, yet not inaccurate rendering of LXX., 
 “ when the earth was mhabitedf as the final, finishing touch was 
 given to creation by the formation of man. 
 
 v. 1. “King;” lit., “has reigned,” “reigns;” Prophetic Perfect, 
 expressing lively faith, steadfast confidence, that His might and 
 majesty will be acknowledged by mankind. v. 2. “World 
 established,” “throne of old;” besides God’s revelation of 
 Himself in creation, and in the orderly course of nature, this 
 includes His moral government, v. 3. “ The rivers have lifted 
 up their waves ” is wanting in most old Psalters, and in Cod. 
 Vatican, of LXX., but is taken from Cod. Alexandrin. 
 “ Roaring ; ” in text, dokhfa?n , “ their dashing-noise ” (?)—it 
 occurs only here. v. 4. Rendering of Delitzsch. A slight 
 change of punctuation would bring Vulgate into exact agreement 
 with the present text, the drift whereof is plain enough. A 
 difficulty, however, arises from the ambiguity of the initial 
 preposition, min ( = cbro, a), which may be comparative ( = “ more 
 than”), or causal ( = “by reason of”). The “billows” and 
 “ breakers ” represent the powers of the world in conflict with 
 the Christ and His Church. Targum, “ More than . . . glorious 
 in the heavens is the height of the Lord.” v. 5. By baffling the 
 efforts of His foes, He sets forth the steadfastness of His 
 promises. 
 
 PSALM 93 (94). 
 
 1. God of vengeances, 
 YtfHVWH : God of ven¬ 
 geances, shine-forth. 
 
 2. Lift - up - Thyself, O 
 Judge of the earth : Render 
 a requital to the proud. 
 
 PSALM 93 (94). 
 
 1. A Psalm of David for 
 the fourth-day of the week. 
 A God of vengeances is 
 the Lord : The God of ven¬ 
 geances appears-openly. 
 
 2. Lift-up-Thyself, Thou- 
 that judgest the earth. Ren¬ 
 der a requital to the proud. 
 
PSALM 93 (94). 
 
 393 
 
 3. How long shall the 
 wicked, YHWH : How long 
 shall the wicked exult ? 
 
 4. They-gush-forth, they- 
 utter arrogance: All the 
 workers of iniquity boast- 
 themselves. 
 
 5. Thy people, YHWH, 
 they-crush : And Thine in¬ 
 heritance they-afflict. 
 
 6. The widow and the 
 stranger they - slay : And 
 murder the orphans. 
 
 7. And they-say, “YaH 
 sees not: Nor does the God 
 of Jacob regard [it].” 
 
 8. Understand, ye brutish 
 among the people: And 
 fools, when will-ye-be-wise ? 
 
 9. He - that - planted the 
 ear, shall not He-hear? He- 
 that-formed the eye, shall 
 not He-behold ? 
 
 10. He-that-chastens na¬ 
 tions, shall not He-reprove? 
 He-that-teaches man know¬ 
 ledge ? 
 
 11. Y^HW^H knows the 
 thoughts of man : That they 
 are [but] a breath(i.e., vanity). 
 
 12. Happy the man whom 
 Thou-chastenest, Y# H: And 
 teachest out of Thy law ; 
 
 3. How long shall sinners, 
 O Lord : How long shall 
 sinners boast ? 
 
 4. They-utter and speak 
 iniquity: All the wrong¬ 
 doers speak [so]. 
 
 5. They-afflict Thy people, 
 O Lord : And oppress Thine 
 inheritance. 
 
 6. They-slay the widow 
 and the stranger: And 
 murder the orphans. 
 
 7. And they-say, “ The 
 Lord shall not see. Neither 
 does the God of Jacob con¬ 
 sider.” 
 
 8. Consider, ye senseless- 
 ones among the people: 
 And ye fools, at length be- 
 wise : 
 
 9. He that planted the 
 ear, does-He not-hear ? He- 
 that-formed the eye, does- 
 He not perceive? 
 
 10. He-that-chastens na¬ 
 tions, shall not He-reprove? 
 He-that-teaches man know¬ 
 ledge ? 
 
 11. The Lord knows the 
 thoughts of men : That 
 they are vain. (Cf. 1 Cor. iii. 
 20.) 
 
 12. Blessed is the man 
 whom Thou-instructest, O 
 Lord : And teachest out of 
 Thy law ; 
 
 13. That Thou - mayest- 
 
 !3_ To-give-him-rest from 
 
394 
 
 PSALM 93 (94). 
 
 the days of evil: Until a 
 pit be-dug for the wicked. 
 
 14. For YflHW^H will 
 not desert His people : 
 Neither will-He-forsake His 
 inheritance, 
 
 15. For judgment must- 
 return to justice: And all 
 the upright in heart shall- 
 follow it. 
 
 16. Who will-rise-up for 
 me against evil-doers ? Who 
 will-set-himself-up for me 
 against the workers of ini¬ 
 quity ? 
 
 17. Unless YHWH [had- 
 been] my help: My soul 
 had soon dwelt in silence. 
 
 18. When I-said, My foot 
 slips: Thy loving-goodness, 
 YtfHW^H, upheld me. 
 
 19. In the multitude of 
 my distracting - thoughts 
 within me: Thy consola¬ 
 tions delight my soul. 
 
 20. Can the tribunal of 
 iniquity have-fellowship with 
 Thee : Which - frames mis¬ 
 chief by decree ? 
 
 21. They-break-in upon 
 the soul of the just-man : 
 And condemn innocent 
 blood : 
 
 22. But YHWH has-been 
 
 give-him-relief in evil days : 
 Until a pit be-dug for the 
 sinner. 
 
 14. For the Lord will-not 
 thrust - away His people. 
 Neither will-He-forsake His 
 inheritance ; 
 
 15. Until justice return to 
 judgment: And they that 
 cling thereto are all the up¬ 
 right in heart. 
 
 16. Who-will-rise-up for 
 me against the wicked ? Or 
 Who-will-stand-up with me 
 against the workers of ini¬ 
 quity ? 
 
 17. Unless the Lord had- 
 helped me: My soul had 
 speedily dwelt in the 
 nether-world. 
 
 18. Did-I-say, My foot 
 slips : Thy mercy, O Lord, 
 helped me. 
 
 19. According to the 
 multitude of my sorrows 
 within my heart: Thy con¬ 
 solations have - gladdened 
 my soul. 
 
 20. Can the judgment- 
 seat of wickedness be-in- 
 alliance with Thee? Dost- 
 Thou-frame trouble by de¬ 
 cree ? 
 
 21. They-make-chase for 
 the life of the just-man : 
 And condemn innocent 
 blood. 
 
 22. But the Lord has-been 
 
PSALM 93 (94). 
 
 395 
 
 my high-tower: And my 
 God the rock of my refuge. 
 
 23. And He-has-caused 
 their own iniquity to-return 
 upon them, And in their own 
 wickedness shall - He - cut - 
 them-off: YHWH our God 
 shall-cut them off. 
 
 my refuge: And my God 
 the prop of my hope. 
 
 23. And He-will-requite 
 them their own iniquity, 
 And destroy them in their 
 wickedness : The Lord our 
 God shall - utterly - destroy 
 them. 
 
 The title (To David) prefixed to this Psalm by LXX. is 
 inconsistent with what we know of David’s reign, and of his 
 persecutor, and of his would-be competitor. Saul, the elect of the 
 people, ever sought to stand well with them (cf. 1 Kings (Sam.) 
 xviii. 8 ; 2 Sam. i. 24). Absalom had not time to play the tyrant. 
 The theme of the Psalm is a national wrong of the same kind as 
 that which roused the indignation of the writer of Ps. lxxxi. (82), 
 the crushing oligarchical despotism of a godless faction, to be 
 attributed to the national magistracy, rather than to the arrogance 
 of a foreign conqueror, as the contents of the Psalm (vv. 15—18) 
 lead us to conclude. This is incompatible with David’s wise 
 and vigorous administration, but, to judge from the scathing 
 denunciations of the Prophets (Isai. i. 21, &c.; Jer. v. 27, &c.; 
 Osee vii. 2 ; Mich. iii. 2, &c.; vii. 2, &c., &c.), it was rife in the 
 later years of the monarchy. The rest of the Title, as already 
 shown, is favoured by Jewish tradition. We further learn from 
 the same source (Mishnah), that this Psalm was being sung by 
 the Levitical choir when the Chaldaean troops broke into the 
 First Temple, and interrupted the chant at the last verse. Valeat 
 quantum. The Psalm begins with an appeal for just vengeance 
 on tyrannical rulers, corrupt judges, oppressors of the helpless, 
 who, in their blindness, mistake God’s patience for utter 
 indifference. It closes with the expression of a steadfast trust in 
 the manifestation of Divine justice, for which the upright, upheld 
 by God, can wait. The Psalm is still assigned to Wednesday in 
 the Synagogue services. 
 
 v. 1. “Shine-forth”—“appear in judicial majesty;” St. Jerome, 
 “ Ostendere ” (show Thyself). The Imperative in v. 2 shows that 
 it is not, as in LXX., a habitual Perfect, “ has dealt freely,” 
 “ boldly,” “ openly ” (- eTra/jp^o-iao-aTo, eparrheesiasato). 
 
 v. 2. 
 
396 
 
 PSALM 93 (94). 
 
 “The earth”—better, “the land,” the Hebrew nation, vv. 3—7. 
 The insolent oppression of the ungodly is the reason for the 
 foregoing appeal. v. 4. “ They gush forth ”—with words 
 
 expressive of their assurance that their power is firmly established. 
 “ Boast,” rather, with Qimchi and Aben Ezra, “ they carry them¬ 
 selves proudly,” from the primary meaning of aviar (he said), 
 “he bore forth,” “he brought to light.” Gesenius, “they lift 
 themselves up.” v. 6. “ Widow, stranger, orphan ; ” on account 
 of their helplessness an easy prey of the wicked, hence declared 
 in the Law to be objects of God’s special care (Exod. xxii.; 
 Deut. xxiv.). This favours the view that the Psalmist complains, 
 not of foreign, but of domestic despotism, v. 7. “God of Jacob;” 
 these miscreant rulers know God by His covenant Name, 
 v. 8. “Among the people.” 1 vv. 8—11. No Israelite but is 
 aware that God chastises the heathen for crimes committed, 
 despite the dictates of their unaided natural reason : much more 
 then, will He call to a severe account those to whom He has 
 vouchsafed a positive Revelation. v. 10, wherein the poet 
 passes from the physical constitution of man to the argument of 
 God’s moral government. v. 11. In text, they is masculine, 
 thoughts feminine. LXX. refers vain (/xdratot, mataioi) to men 
 (dv 0 po) 7 roL, anthropoi ), Vulgate to thoughts (vanae), so too 
 St. Jerome. On account of the not unprecedented grammatical 
 irregularity in text, another rendering is preferred by some, “YH” 
 knows . . . that they [mankind] are vanity,” ///., “a breath.” 
 vv. 12—15. Enlightened by Revelation, the just are schooled to 
 resignation, sustained by trust, which gives them “rest from the 
 days of evil,” before the time of God’s just judgment, made 
 manifest by the overthrow of their oppressors. v. 15. LXX. 
 invert the position of judgment and justice. In text, the present 
 corrupt judicial practice must be regulated by justice; and, when 
 thus reformed, all honest folks {lit. “ [will be] after it ”) will give 
 in their adhesion to it, openly avow their attachment to it. 
 St. Jerome, “And all the upright in heart shall follow it” 
 {sequentur illud , viz., judgment, judicium). LXX., “God’s punitive 
 justice shall at length be made manifest in judgment, by executing 
 just judgments, which all the upright in heart shall approve and 
 
 1 Or, “most brutish of the people.” 
 
PSALM 93 (94). 
 
 39; 
 
 applaud.” vv. 16—19. Past personal experience shows God’s 
 justice and care. v. 16. “Who will rise,” &c., or (perhaps), 
 “ Oh ! that I could be helped in withstanding oppression,” cf. 
 Ps. liv. (55) 7. Were the oppression complained of that of a 
 mighty foreign conqueror, this would be rash and foolhardy, 
 v. 27. “ Silence,” the impassive silence of the grave, “the silent 
 tomb,” or the under-world; in inferno of St. Jerome, “Hades” of 
 LXX. It seems that the poet, striving against the flagrant 
 perversion of right and justice, had escaped death by a special 
 Providence, v. 19. “Thoughts;” “carking cares,” “anxious, 
 distracting thoughts.” The word occurs once again, Ps. cxxxviii. 
 (139) 23. vv. 20—23. Confident assurance of coming retribution, 
 v. 20. “Throne,” royal seat; but here, “judgment-seat,” showing 
 that he is inveighing against legalized wrong. “ Approvest 
 and protectest Thou those corrupt judges and tyrannical rulers, 
 who cloak their enormities under the pretence of law, by wresting 
 law ? ” “ By statute, by decree ” (i.e., as choq , the word in text, 
 
 connected with “ throne,” shows), by human enactments at 
 variance with the Divine Law and natural justice, not as 
 Symmachus renders it, Kara 7 rpoo-rdy/xaT 05 , kata prostagniatos 
 (against the commandment). LXX., 6 TrAdo-o-cov, ho plasson 
 (fingens = framing, of St. Jerome), agrees with text. Vulgate, 
 “ qui fingis ” (who framest ), trouble. St. Augustine, and several 
 old Psalters, “dolorem” (sorrow), &c. Van Steenkiste (Com- 
 mentar. in singulos J°ss.) turns it into an interrogation. It may, 
 however, mean, “ Thy law enjoins self-control, self-sacrifice for 
 justicd sake: canst Thou then be in alliance with legalized 
 injustice ? ” Kisse (throne) denotes the seat of any one in 
 authority, as king, high priest, general, and, as here, judge, 
 v. 21. St. Jerome, “ copulabuntur ” (they join each other). 
 Targum, “They (i.e., these miscreants) heap up evils.” Condemn 
 the guiltless to death, cf. St. Matt, xxvii. 4. vv. 22, 23. The 
 Preterites in text express not so much what has been done, as the 
 confident assurance which looks to what is to be as already 
 accomplished. Hence the interchanges with the Futures. 
 
39 § 
 
 PSALM 94 (95). 
 
 PSALM 94 (95). 
 
 1. Come-ye, let-us-sing to 
 YtfHW^H ; Shout-we-joy- 
 fully to the Rock of our 
 salvation ; 
 
 2. Let-us-go-to-meet His 
 face with thanksgiving: 
 With psalms shout-we-joy- 
 fully to Him. 
 
 3. For a great God is 
 YHWH : And a great King 
 above all gods. 
 
 4. In Whose hand are the 
 deep - places of the earth : 
 And the tops of the moun¬ 
 tains are His. 
 
 5. Whose is the sea — 
 and He made it: And the 
 dry-land His hands have- 
 formed. 
 
 6. Come, let-us-fall-pros- 
 trate, and bow-down : Let- 
 us-kneel before Y^HW^H 
 our Maker : 
 
 7. For He is our God, 
 And we are the people of 
 His pasture and the flock of 
 His hand : To-day, Oh that 
 you-would-hear His voice ! 
 
 8. Harden not your hearts 
 as at Meribhah (i.e., Strife): 
 As on the day of Massah 
 (i.e., temptation) in the desert, 
 
 9. When your fathers 
 
 PSALM 94 (95). 
 
 1. The praise of a Song 
 by David. O Come, let-us- 
 exult to the Lord : Shout- 
 we - joyfully to God our 
 Saviour ; 
 
 2. Let-us-go-to-meet His 
 face with thanksgiving : And 
 with psalms shout-we-joy- 
 fully to Him. 
 
 3. For the Lord is a great 
 God : And a great King 
 above all gods ; 
 
 4. Yea, in His hand are 
 all the ends of the earth: 
 And the heights of the 
 mountains are His. 
 
 5. For His is the sea, and 
 He made it: And His hands 
 have-formed the dry-land. 
 
 6. O Come, let-us-worship 
 and fall down : Let-us-weep 
 before the Lord who made 
 
 us ; 
 
 7. For He is the Lord our 
 God, And we are the people 
 of His pasture, and the sheep 
 of His hand. 
 
 8. To-day, if you-should- 
 hear His voice, Plarden not 
 your hearts (Heb. iii. 7—12 ; 
 
 iv - 7). 
 
 9. As at the Provocation, 
 
PSALM 94 (95). 
 
 399 
 
 tempted Me : Proved Me, 
 yea, saw My work. 
 
 10. Forty years [long] 
 I-loathed [that] generation, 
 And said, “ A people 
 erring in heart are they: 
 And they have not known 
 My ways : ” 
 
 11. Wherefore I-swore in 
 My wrath : “ They-shall not 
 come into My rest.” 
 
 [LXX. {Cod. Vatican).] 
 
 I. Come, let us exult to 
 the Lord: let-us-make-a- 
 joyful-noise to God our 
 Saviour. 2. Let - us - come 
 before His face with thanks¬ 
 giving, and make-a-joyful 
 noise to Him with psalms. 
 
 3. For the Lord is a great 
 God, and a great King over 
 all the gods ; [for the Lord 
 will not cast off His people] : l 
 
 4. For in His hand are the 
 ends of the earth, and the 
 heights of the mountains are 
 His. 
 
 5. For the sea is His, and 
 He made it : And His 
 
 Like on the day of the 
 Temptation in the desert: 
 When your fathers tempted 
 Me, proved Me, and saw My 
 works. 
 
 10. Forty years long was- 
 I-displeased with that gene¬ 
 ration, And said, “ They do 
 always err in heart.” 
 
 11. And they have not 
 known My ways. So that 
 I-swore in My wrath : “ They 
 shall-not enter into My rest.” 
 
 \Roman Psalter .] 
 
 1. Come, let-us-exult to 
 the Lord; let-us-sing-joyfully 
 to God our Saviour ; let-us- 
 come-before His face with 
 thanksgiving, and make-a- 
 joyful-noise to Him with 
 psalms. 
 
 2. For the Lord is a great 
 God, and a great King over 
 all gods ; [for the Lord will 
 not cast off His people]: For 
 in His hand are [all] the ends 
 of the earth, and the heights 
 of the mountains He beholds. 
 
 3. For the sea is His, and 
 He made it: And His hands 
 
 1 “For the Lord . . . His people;” an interpolation from Ps. xciii. (94) 14, 
 wanting in Hebrew and in Cod. Alexandrin. But adopted by St. Augustine, 
 Arnobius, Cassiodorus, Codex of Verona, &c. 
 
400 
 
 PSALM 94 (95). 
 
 hands formed the dry-land. 
 6. Come, let-us-worship and 
 fall-down before Him, and 
 weep before the Lord that 
 made us, 7. For He is our 
 God ; and we are the people 
 of His pasture, and the 
 sheep of His hand. 8. To¬ 
 day, if ye-will-hear His voice, 
 Harden not your hearts, 
 as in the provocation, ac¬ 
 cording to the day of irrita¬ 
 tion 2 in the desert; 9. Where 
 your fathers tempted Me, 
 proved and saw My works. 
 
 10. Forty years long was- 
 I-wroth with that generation, 
 and said, “ They do-always 
 err in heart, and they know 
 not My ways:” 11. So I- 
 swore in My wrath, “ They 
 shall-not enter into My rest.” 
 
 founded the dry-land. Come, 
 let-us-worship and fall-down 
 before God , let - us - weep 1 
 before the Lord that made 
 us, For He is the Lord our 
 God; and we are His people, 
 and the sheep of His pasture. 
 
 4. To-day, if you should 
 hear His voice, Harden not 
 your hearts, as in the pro¬ 
 vocation, according to the 
 day of temptation in the 
 desert : where (when) your 
 fathers tempted Me, proved 
 and saw My works. 
 
 5. Forty years long was I 
 nigh to that generation, and 
 said, “ They do-always err in 
 heart, and they know not 
 My ways: ” To whom I 
 swore in My wrath, “ They 
 shall-not enter into My rest.” 
 
 Wroth; Roman Psalter, “was-I-nigh” to punish their rebel¬ 
 lion ; St. Gall, “ odio fui ” ( = I was hated); Corbie Psalter, “ odio 
 habui ” (= I hated); but Mozarabic, Milanese, “ I was nigh,” 
 a rendering due, in all probability, to a fanciful derivation from 
 7 rpos, pros — to 0x^77, ochthee , a bank—ad littus adpellere — “ to 
 
 1 “Let us weep.” Unless we gratuitously suppose a scribe’s blunder 
 (uKavcrwixtv, klavsomen, “let us weep,” for bKXd.acoiJ.eo, oklasomen, “let-us- 
 crouch-down,” “kneel”), LXX. read nibh'kheh. , “let us weep,” instead of 
 nibti rckhah, “let us kneel down” (St. Jerome, “flectamus genua,” let us bend 
 the knees), dropping r out of the latter verb. “Before God;” LXX., awry, 
 avid (to, before Him), in Latin, “ ante eitmg which might easily pass into 
 “ante Deum ” (before God). “ The Lord our God, wanting in LXX. and 
 in old Latin Psalters. “We are His people,” &c., so too Cassiodorus. 
 
 2 “ Irritation .” Several editions of LXX. read ireipaa/nov, peirasmou— 
 temptation , instead of rnKpaa/xov, pikrasmou—irritation, provocation. 
 
PSALM 94 (95). 
 
 401 
 
 bring to shore,”hence “to draw near,” “to approach”—a blunder¬ 
 ing etymology! “ To whom” so St. Jerome. “Quibus;” in 
 Roman Psalter, it comes from reading oh, hois (= to whom), 
 instead of d>s, hos ( = so that). “ I swore; ” the oath is recorded 
 Numb. xiv. 23—30. At the revision of the Roman Breviary, the 
 Invitatory, or Procemiac Psalm, being considered as a kind of 
 hymn, was left as it was copied from the Roman Psalter. To 
 come now to the text of the Psalm, it has no title. The ascription 
 in LXX., “ to David,” possibly dates from Christian times, and is 
 due to the reference “in David ” by the author of Hebrews (iv. 7), 
 when introducing a quotation from this Psalm, meaning “ in the 
 Book of Psalms.” 1 It is not in David’s style, but was probably 
 composed in post-exilic days for the services of the second 
 Temple. Throughout the West, it is used as the Invitatory, 
 which precedes the daily Office. In the Synagogue Service, 
 Pss. xciv. (95)—xcviii. (99) are recited on Sabbath, before the 
 select Sabbatical Psalms. The present Psalm falls into two 
 divisions : in vv. 1—6, and in part of v. 7, an invitation to thank 
 God for the wonders of creation, for His mercies to Israel; 
 vv. 7—11, a warning to avoid the obdurate unbelief of their 
 fathers. On account of vv. 8—11, especially, the Psalm has, by 
 some moderns, been regarded as belonging to the period of the 
 Syrian persecution; by others, to the Chaldsean invasion. A 
 Rabbinical tradition assigns it to Moses, shortly before the close 
 of the desert wanderings. 
 
 v. 1. “Rock of . . . salvation;” St. Jerome, “Rock our 
 Jesus” v. 2. “Come before,” &c., with such pious eagerness, 
 as to anticipate, so to speak, His expectation. v. 3. “ Great 
 God; ” in text, ’AT, which denotes God’s might. “ All gods,” 
 i.e., “the angels,” according to Aben Ezra and Qimchi; but more 
 likely, the forces and powers of Nature, and of the unseen world, 
 which men have deified and worshipped, v. 4 sets forth the 
 Divine omnipresence by essence, knowledge, and power. “ Deep- 
 places;” LXX., 7 T€para, perata (“the ends,” which may well be 
 taken of the “depths,” “deep-places,” in contrast with the 
 heights); Symmachus, to. Karurara, ta katotata ( - the lowermost 
 parts); St. Jerome, “ the foundations ” {fundamenta terra). “ The 
 
 1 Or it may have been borrowed from LXX. by the writer of Hebrews. 
 
 AA 
 
402 
 
 PSALM 95 (96). 
 
 tops,’ 7 the heights; so St. Jerome, “excelsa ; 77 rendered also, “the 
 strength ; 77 by Gesenius, “ the wealth. 77 “ In His hand, 77 by His 
 might they are sustained and preserved. LXX. renders “ in 
 Whose 77 by the causal particle “For 77 (cm, hoti\ the reason why 
 of the “ great God 77 of v. 3. v. 6. “Maker, 77 refers not only to 
 creation, but to the predilection which enabled the race of 
 Abraham to become a nation (cf. Gen. xii. 2 ; Deut. xxxii. 15 ; 
 
 1 Sam. xii. 6; St. Mark iii. 14; Heb. iii. 2, where “to make, 77 
 “ made, 77 occurs in a similar sense), v. 7. “ Of His hand, 77 under 
 His special protection, v. 8. LXX. were quite at liberty to 
 translate Meribhah , Massah; they are not topographical names. 
 St. Jerome, “contradiction, 77 “strife, 77 and “temptation. 77 Qimchi 
 refers this to the outbreak near Rephidim (Exod. xvii. 7), which 
 place was called in consequence, Massah u Meribhah (temptation 
 and strife), just as the locale of a later rebellion (Numb, xx.) was 
 called Meribhah alone. Aben Ezra understands it of the outbreak 
 at the report of the spies (Numb. xiv.). v. 9. “And saw My 
 work, 77 or, “ Although they had seen and saw, 77 &c.; or again, 
 “ Also saw My work. 77 “Work, 77 God’s judgment; cf. Ps. lxiii. 
 (64) 10, “the work of God. 77 In the two closing verses, the 
 poet passes on to the judgment in which the several rebellions 
 culminated; see Numb. xiv. 22, 23. v. 10. “Forty years 77 
 end the foregoing verse in the quotation (Heb. iii. 9). “ I-was- 
 
 wearied with; 77 in text, “I loathed; 77 St. Jerome, “this generation 
 displeased Me 77 (displicuit mihi ). “ Generation, 77 those of the 
 exodus from Egypt, doomed never to enter the Promised Land, 
 in punishment of their repeated rebellions, one of which is here 
 selected as a type-of the many others. “My rest,” the Promised 
 Land, so called Deut. xii. 9. “I swore,” cf. Numb. xiv. 23, 24, 
 30, 31. See Heb. iv. 1—9. 
 
 PSALM 95 (96). PSALM 95 (96). 
 
 1. Sing to YtfHW^H a 1. A Song by David, 
 new song: Sing to YHWH, When the house was built 
 all the earth. after the Captivity. Sing-ye 
 
 to the Lord a new song: 
 Sing to the Lord, all the 
 earth. 
 
PSALM 95 (96). 
 
 403 
 
 2. Sing to YHWH, bless 
 His Name : Proclaim His 
 salvation from day to day. 
 
 3. Tell His glory among 
 the nations : His wondrous- 
 works among all the peoples. 
 
 4. For great is YaHW^H, 
 and highly to-be-praised : 
 Terrible is He above all 
 gods. 
 
 5. For all the gods of the 
 peoples are things-of-nought: 
 But YHWH made the 
 heavens. 
 
 6. Glory and majesty are 
 before Him : Might and 
 beauty are in His sanctuary. 
 
 7. Bring to YHWH, ye 
 families of the peoples : 
 Bring to YHWH glory and 
 strength ; 
 
 8. Bring to YHWH the 
 glory [due] to His Name: 
 Take an unbloody-sacrifice, 
 and go-into His courts ; 
 
 9/ Worship YHWH in 
 vesture of holiness: Tremble 
 before Him all the earth. 
 
 10. Say among the nations, 
 YHWH is King ; The world 
 also is-established that it- 
 cannot-be-moved : He-shall- 
 judge the peoples with 
 equity. 
 
 11. Let the heavens rejoice, 
 
 2. Sing to the Lord, and 
 bless His Name: Proclaim 
 His salvation from day to 
 day. 
 
 3. Publish His glory 
 among the Gentiles: His 
 wondrous-works among all 
 the peoples. 
 
 4. For great is the Lord, 
 and greatly to-be-praised ; 
 He is terrible above all gods. 
 
 5. For all the gods of the 
 Gentiles are demons : But 
 the Lord made the heavens. 
 
 6. Praise and beauty are 
 before Him: Holiness and 
 majesty are in His sanctuary. 
 
 7. Bring to the Lord, ye 
 families of the Gentiles ; 
 Bring to the Lord glory and 
 honour; 
 
 8. Bring to the Lord the 
 glory [due] to His Name: 
 Take-up offerings, and go- 
 into His courts ; 
 
 9. Worship the Lord in 
 His holy court: Let all the 
 earth tremble before Him. 
 
 10. Say-ye among the 
 Gentiles that the Lord 
 reigns ; For He-has-estab- 
 lished the world that it- 
 cannot-be-moved : He-shall- 
 judge the peoples with 
 equity. 
 
 11. Let the heavens rejoice, 
 
404 
 
 PSALM 95 (96). 
 
 and let the earth exult: Let 
 the sea thunder, and the 
 fulness thereof; 
 
 12. Let the field exult, 
 and all that is therein : Then 
 shall all the trees of the 
 wood sing-for-joy 
 
 13. Before Y^HW^H ; For 
 He-comes; For He-comes 
 to judge the earth: He-shall- 
 judge the world with justice, 
 And the peoples in His 
 faithfulness [or, with His 
 truth]. 
 
 and the earth exult : Let 
 the sea be-moved, and the 
 fulness thereof; 
 
 12. The plains shall-be- 
 glad, and all that is therein : 
 Then shall all the trees 
 exult 
 
 13. Before the Lord ; For 
 He-comes to judge the earth: 
 He-shall-judge the world 
 with justice, And the peoples 
 in His faithfulness [or, 
 truth]. 
 
 This Psalm consists of four strophes, of which the first three 
 contain six lines each : (1) vv. 1—3 ; (2) vv. 4—6 ; (3) vv. 7—9 ; 
 (4) vv. 10—13. By Qimchi, Rashi, and other Rabbinical writers, 
 it is referred to the advent of Messiah. As to the title prefixed 
 by LXX., the Psalm, with some few variations from the readings 
 of the Psalter, is found in Chron. xvi. 23—33, as forming part of 
 the hymns sung at the translation of the Ark from the house of 
 Obed-edom to Mount Sion. The Title further justifies the 
 inference that it was sung at the dedication of the second Temple 
 (cf. 1 Esdras iii. n). The reasons usually alleged for the post- 
 exilic date of this Psalm need not be discussed here, as they 
 necessitate a forced construction of the express statement of the 
 inspired chronicler. 
 
 v. 1. “New song;” here, and in Ps. xcvii. (98) 1, u new,” as 
 opening a new prophetic vista to Jewish exclusiveness, by herald¬ 
 ing the dawn of a Messianic hope that the Gentiles would share 
 in the blessings of the kingdom to come. The occasion mentioned 
 in Title was well fitted to arouse that hope. v. 2. “Proclaim,” 
 i.e., proclaim good tidings; LXX., evangelize, v. 5. “Things of 
 nought,” “ nothings,” occurs frequently in Isaias; cf. Lev. xix. 4; 
 xxvi. 1 ; 1 Cor. viii. 4. St. Jerome, both here and in Chron. 
 (loc. cit.) renders it sculptilia (= graven-things); LXX., Sai/xoVia, 
 daimonia (demons), with reference to Deut. xxxii. 17 (cf. 1 Cor. 
 x. 20), thus showing that they identified Gentile cults with 
 
PSALM 95 (96). 
 
 405 
 
 conscious, or unconscious, devil-worship, v. 6. “Thanksgiving” 
 (or “ praise ”); St. Jerome, “ Gloria et decor ” ( = glory and beauty). 
 LXX. probably read todhdh ( = thanksgiving) instead of hodh 
 (= glory, dignity) of present text. “In . . . sanctuary;” in 
 parallel place (1 Chron. xvi. 27) we read instead, “in His place” 
 possibly because, on that occasion, the Sanctuary, as yet, existed 
 not. So too “joy” in Chron. (loc. cit.), instead of “beauty” 
 here, as the sacred place had yet to wait for its adornment. We 
 may, however, apply both texts to “the Tabernacle not made 
 with hands.” vv. 7 — 9. Cf. Ps. xxviii. (29) 1, 2. Invitation to 
 the Gentiles. “Unbloody-offering;” in text, mirichah ; cf. Mai. 
 i. 11. “In holy array” (or “vesture”); St. Jerome, “in decore 
 sanctuarii ” ( = “in the beauty of the sanctuary,” or “in the 
 sanctuary,” so often styled decus, “beauty”). LXX. probably 
 read ch-tsr-th , instead of ch-dllr-th ( = “ adornment,” “ apparel,” 
 “array”), v. 10. Cf. Ps. xcii. (93) 1. “The Lord reigns;” the 
 old Latin Psalters, for the most part, the Mozarabic, the edition 
 of the Vulgate issued by Sixtus V., Tertullian, in three several 
 controversies, SS. Augustine, Leo, Gregory, Cassiodorus, Arnobius, 
 jun., add here, “a ligno ( = “from the wood,” or “from the 
 tree ”). They occur in no Greek or Hebrew MSS.; the Gallican 
 Psalter (that of the present Breviary) omits them. On the other 
 hand, St. Justin Martyr charges the Jews with having erased this 
 addition, and speaks of the mutilation as recent (. Dialogue with 
 Trypho , 73). They still remain in Venantius Fortunatus’ hymn 
 for Passion-tide ( Vexilla Regis ), 1 and in the Paschal commemo¬ 
 ration of the Cross fll, B7). The words are probably a gloss by 
 some early Christian scribe, transferred, in course of time, from 
 the margin into the text. vv. 11 —13. Inanimate creation is 
 summoned to swell the chorus of praise. Cf. Isai. xlii. 10—12; 
 xliv. 23; Rom. viii. 19, &c. “To judge;” as in the Prophets, 
 so here and in other Psalms, the advent of the Christ is called 
 “a judgment” (cf. St. John v. 22, 27). Such, in truth, is His 
 manifestation, in that it separates the good, the elect, from the 
 wicked. It is, likewise, a judgment of loving-goodness, as He 
 restored the “ unspeakable gift of original justice,” thus fulfilling 
 in all “ faithfulness ” the promises made to the fathers; cf. Isai. 
 xi. 1—9. 
 
 1 “ Regnavit a ligno Ueus ” = God has reigned from the Tree, 
 
40 6 
 
 PSALM 96 (97). 
 
 PSALM 96 (97). 
 
 1. YaHWeU is King, the 
 earth exults: The isles, 
 many-as-they-are, rejoice. 
 
 2. Cloud and darkness 
 are round-about Him: 
 Justice and judgment are 
 the basis of His throne. 
 
 3. Fire goes before Him : 
 And burns-up His adver¬ 
 saries round-about. 
 
 4. His lightnings light¬ 
 ened the world : The earth 
 saw, and trembled. 
 
 5. The mountains melted 
 like wax at the presence of 
 YHWH : At the presence 
 of the ’Adon (Lord) of the 
 whole earth. 
 
 6. The heavens have- 
 declared His justice : And 
 all the peoples have-seen His 
 glory. 
 
 7. Ashamed-are all that- 
 serve a graven-thing ; That 
 boast-themselves in things- 
 of-nought (i.e., idols): All the 
 gods fall-prostrate before 
 Him. 
 
 8. Tsiyyon heard and was- 
 glad, And the daughters of 
 Yehudhah exulted : Because 
 of Thy judgments, YHWH. 
 
 PSALM 96 (97). 
 
 1. For David, when his 
 land was restored [to peace]. 
 The Lord is King, let the 
 earth exult: Let the many 
 isles rejoice. 
 
 2. Clouds and darkness are 
 round about Him : Justice 
 and judgment are the prop 
 of His throne. 
 
 3. Fire goes-before Him : 
 and devours His enemies 
 round about. 
 
 4. His lightnings gave- 
 shine to the world: The 
 earth saw, and trembled. 
 
 5. The mountains melted 
 like wax at the presence 
 of the Lord : At the presence 
 of the Lord the whole earth 
 [melted]. 
 
 6. The heavens have- 
 declared His justice: And 
 all the peoples have-seen 
 His glory. 
 
 7. Confounded-be all they 
 that worship graven-things ; 
 That boast-themselves of 
 their idols: Worship Him, 
 all ye His angels. (Heb. i. 6.) 
 
 8. Sion heard and was 
 glad, And the daughters of 
 Juda exulted : Because of 
 Thy judgments, O Lord. 
 
PSALM 96 (97). 
 
 407 
 
 9. For Thou, O Lord, art 
 Most-High above all the 
 earth : Thou-are-exalted far 
 above all gods. 
 
 10. Ye that love the Lord, 
 hate evil; The Lord keeps 
 the souls of His Saints : He- 
 will-rescue them from the 
 hand of sinners. 
 
 11. Light is sprung-up for 
 the just: And gladness for 
 the upright in heart. 
 
 12. Rejoice in the Lord, 
 O ye just: And give-thanks 
 to His holy Name. 
 
 This Psalm consists of four strophes of three verses each. 
 In the text it has no title. If that prefixed by LXX. be taken for 
 granted, it would bring the date of this ode, like that of Ps. xvii. 
 (18), to the closing years of David’s reign, when his victories over 
 the neighbouring nations had given settled peace to his dominions 
 and consolidated his rule—the true sense of KaOCa-TaraL, kathistatai, 
 in LXX. title. 
 
 v. 1. “Islands” (in text, ’iyytm), strictly = the isles and coasts 
 of the Mediterranean. It occurs mainly in the later chapters of 
 Isaias (cf. Isai. xlii. 10—12), and but once in Psalms (Ps. lxxi. 
 (72) 10); it may have here a wider meaning, v. 2 is borrowed 
 from the record of the Sinaitic Theophany, Exod. xix. 9; cf. 
 Ps. xvii. (18) 10—12. v. 3. The like is met with in Ps. xlix. 
 (50) 3; cf. Ps. xvii. (18) 9; Hab. iii. 5, &c. ; Deut. xxxii. 22, 
 especially, v. 4. Cf. Ps. lxxvi. (77) 19. v. 5. Cf. Ps. lxvii. (68) 3; 
 Mich. i. 4. “The whole earth,” in Vulgate “omnis term;” 
 term is probably a scribe’s blunder for term, “ of the whole 
 earth,” as in text, LXX., and in St. Jerome. “ Lord of the whole 
 earth” occurs but in Jos. iii. 11, 13; Mich. iv. 13; Zach. iv. 14; 
 vi. 5. v. 7. Thalhofer would render the text in the Indicative. 
 
 9. For Thou, Y^HWVH, 
 art “El’yon (i.e., Most High) 
 above all the earth : Thou 
 art greatly exalted above 
 all gods. 
 
 10. Ye-that-love YHWH, 
 hate evil ; He-preserves the 
 souls of His pious-ones: 
 From the hand of the 
 wicked He-rescues them. 
 
 11. Light is-sown for the 
 just-man : And joy for the 
 upright in heart. 
 
 12. Rejoice, ye just, in 
 YHWH: And give-thanks 
 to the Memorial-Name of 
 His holiness. 
 
 \ 
 
408 
 
 PSALM 97 ( 98 ). 
 
 “Ashamed are all” the idolaters, convinced as they are, by God’s 
 Self-manifestation, that their gods were but the empty figments of 
 their lusts, or of their fears. Nor is “Worship Him, ye gods” 
 (St. Jerome, “ dii”) preferable to “All the gods fall prostrate 
 before Him,” which continues the description of the impression 
 made on man, and on Nature, by the awful manifestation of God 
 in judgment. “Gods;” LXX., Syriac, Vulgate, “angels,” and 
 are supposed to furnish the quotation in Heb. i. 6; but the self¬ 
 same clause occurs in LXX. version of Deut. xxxii. 43, and, most 
 probably, is quoted from that passage. The verbs in vv. 1—9 
 may be rendered as Prophetic Preterites, v. 8. The same as 
 Ps. xlvii. (48) 12. “Daughters of Juda,” the towns of which 
 Jerusalem is the capital, cf. Judges xi. 26. The cause of Sion’s 
 rejoicing, “judgments,” i.e., the Self-manifestation of God in 
 His sovereignty, v. 10. Cf. Ps. xxxiii. (34) 15—23. v. n. 
 “ Light ” = happiness, as results from “gladness” in hemistich b. 
 “Is sown,” scattered, “diffused;” LXX., avereiXe, aneteile-= 
 “sprung up” ( orta est of Targum, Vulgate, and St. Jerome), 
 probably from reading zarach (he rose, i.e., the sun) instead of 
 zarua ( = is sown) of present text. v. 12. “ Memorial ” - Name, 
 
 i.e., YflHW^H (Exod. iii. 15), a name none other may claim— 
 “ Incommunicable Name.” 
 
 PSALM 97 (98). 
 
 1. A Psalm. Sing to 
 Y^HWVH a new song, For 
 wondrous - things has - Re¬ 
 done : His right-hand and 
 His holy arm have-wrought- 
 salvation for Him. 
 
 2. YHWH has-made- 
 known His salvation: To 
 the eyes of the nations has- 
 He-revealed His justice. 
 
 3. He - has - remembered 
 His gracious-goodness and 
 
 PSALM 97 (98). 
 
 1. A Psalm of David. 
 Sing to the Lord a new 
 song, For He - has - done 
 wondrous-things : His right- 
 hand and holy arm have- 
 wrought-salvation for Him. 
 
 2. The Lord has-made 
 known His salvation : In 
 the sight of the nations He- 
 has - openly - shown His 
 justice (righteousness). 
 
 3. He - has - remembered 
 His mercy and His truth 
 
PSALM 97 (98). 
 
 409 
 
 H is truth to the house of 
 Israel ; All the ends of the 
 earth have-seen the salvation 
 of our God. 
 
 4. Shout-ye to YaHW^H, 
 all [parts of] the earth: 
 Break-out and sing-joyfully, 
 and raise-a-hymn. 
 
 5. Play to YHWH on the 
 kinnor : On the kinnor and 
 the voice of a psalm : 
 
 6. With trumpets and the 
 sound of the horn : Shout- 
 aloud before the King, 
 YHWH. 
 
 7. Let the sea thunder, 
 and the fulness thereof: The 
 world and they-that-dwell 
 therein. 
 
 8. Let the rivers clap 
 [their] hand : Together let 
 the mountains sing-for-joy 
 
 9. Before YHWH; for He- 
 comes to judge the earth ; 
 He-shall-judge the world 
 with justice: And the 
 peoples with uprightness. 
 
 to the house of Israel ; All 
 the ends of the earth have- 
 seen the salvation of our 
 God. 
 
 4. Shout-joyfully to God, 
 all the earth : Sing, exult, 
 and raise-a-hymn. 
 
 5. Sing to the Lord with 
 the harp : With the harp and 
 the voice of a psalm : 
 
 6. With trumpets of metal 
 and the sound of the horn : 
 Shout-aloud before the Lord, 
 the King. 
 
 7. Let the sea be-moved, 
 and the fulness thereof: 
 The world and they that 
 dwell in it. 
 
 8. Let the rivers clap 
 [their] hands: The moun¬ 
 tains shall-exult together 
 
 9. Before the Lord ; for 
 He-comes to judge the 
 earth ; He-shall-judge the 
 world with justice : And 
 the peoples with equity. 
 
 This Psalm is a pendant to Ps. xcv. (96), of which it is all 
 but an echo, cf. v. 1 a of both, vv. 7—9 with vv. 11 —13 of 
 Ps. xcv. (96). The title, Miz'mor ( = a Psalm), which in text 
 stands by itself, has won for it the name of “ The orphan 
 Miz’mor.” Targum entitles it, “a Prophetic Psalm.” LXX., 
 Y'ulgate, and Syriac ascribe it “ to David,” with the addition in 
 Syriac, “ Of the Redemption of the people from Egypt.” 
 
 v. 1. “His right-hand,” /.<?., God Himself has helped Himself 
 to rout the foes of His people, who, for that very reason, are His 
 enemies; cf. Isai. lix. 16. “His holy arm,” cf. Isai. lii. 10. 
 
4io 
 
 PSALM 98 (99). 
 
 “Wrought salvation for Him,” “got Him the victory,” “helped 
 Him;” cf. Isai. lix. 16; lxiii. 5. Some Greek MSS. have, 
 instead of a vt< 2, auto ( = for Him), avrov, avton (Him), whence 
 eu?n in Roman, Milanese, &c., Psalters,—in the Accusative 
 instead of Dative sibi (— for Himself) of LXX. and Vulgate, 
 v. 2. Cf. St. Luke ii. 31, 32. “His justice,” its manifestation to 
 be made in the heavens, as in Ps. xcvi. (97) 6. v. 3. “He has 
 remembered,” cf. the Song of the All-holy, St. Luke i. 54. 
 vv. 4—6. Greet the Lord with festive jubilee, vv. 1—3. (2) the 
 reason why. vv. 4—6. (3) how manifest this joy; (4) who are 
 thus summoned to rejoice, v. 6. “Trumpets of metal,” render¬ 
 ing of tubis dudilibus of Vulgate, trumpets of metal-beaten-out. 
 “ Horn,” or “ cornet,” the shophar , or “ ram’s horn.” “ King,” 
 cf. v. 1 of Pss. xcii. (93), xcvi. (97), xcviii. (99). He is now 
 become King. v. 8. “ Clap hands,” /it., “ strike the palm [of the 
 hand],” in token of joy, as was usual at the accession of kings 
 (4 (2) Kings xi. 12). Cf. Ps. xlvi. (47) 2. Vide Isai. lv. 12. 
 v. 9. Cf. Ps. xcv. (96) 11—13. 
 
 PSALM 98 (99). 
 
 1. WzHWMi is King, the 
 peoples tremble : He - sits 
 upon the Kerubhim, the 
 earth quakes. 
 
 2. YHWH in Tsiyyon is 
 great: And exalted is He 
 above all the peoples. 
 
 3. Let-them-give-thanks 
 to Thy great and terrible 
 Name ; Holy is He. 
 
 4. And the might of a 
 king loving judgment, hast 
 Thou established in equity : 
 Right and justice hast Thou 
 wrought in Jacob. 
 
 PSALM 98 (99). 
 
 1. A Psalm of David. 
 The Lord reigns ;—let the 
 peoples rage : He that sits 
 upon the Cherubim, let the 
 earth shake. 
 
 2. The Lord in Sion is 
 great: And high above all 
 peoples. 
 
 3. Let-them-give-thanks 
 to Thy great Name ; For It 
 is terrible and holy ; 
 
 4. And the king’s majesty 
 loves judgment; Thou hast- 
 established equity; Judg¬ 
 ment and justice in Jacob 
 hast TllOU wrought. 
 
PSALM 98 (99). 
 
 411 
 
 5. Extol-ye YHWH our 
 God, And bow-down at His 
 footstool: Holy is He. 
 
 6. Mosheh and ’Aharon 
 among His priests, And 
 Shemuel among them-that- 
 call-upon His Name : They- 
 called-upon YHWH, and 
 He answered them. 
 
 7. In the pillar of cloud 
 He-spoke to them : They- 
 kept His testimonies and 
 the statute He-gave to them. 
 
 8. YtfHW^H our God, 
 Thou answeredst them : A 
 forgiving God wast-Thou to 
 them : And one-taking-ven- 
 geance of their deeds. 
 
 9. Extol-ye YHWH our 
 God, And bow-down before 
 His holy mountain : For 
 holy is YHWH our God. 
 
 5. Exalt-ye the Lord our 
 God, and bow-down before 
 His footstool : For it is holy. 
 
 6. Moses and Aaron 
 among His priests, and 
 Samuel among them that 
 call-upon His Name : They- 
 called upon the Lord and 
 He-heard them : 
 
 7. In the pillar of cloud 
 He-spoke to them : They- 
 kept His testimonies and 
 the precept which He-gave 
 them. 
 
 8. Lord our God, Thou 
 didst-hear them; O God, 
 Thou wast propitious to 
 them : Though taking-ven¬ 
 geance on all their devices. 
 
 9. Exalt-ye the Lord our 
 God, And worship on His 
 holy mountain : For holy is 
 the Lord our God. 
 
 If the Title prefixed by LXX. be taken for granted (in text 
 there is no title), this Psalm may have been written for the 
 translation of the Ark to Mount Sion. Its main divisions are 
 marked by the Trisagion (“the Thrice-Holy”) at vv. 3, 5, 9. 
 (1) vv. 1—3. The awful majesty of the Lord acknowledged by an 
 awe-stricken world. (2) vv. 3—5. The justice of His reign. 
 (3) vv. 6—9. The holiness that befits His worshippers, exem¬ 
 plified by the saints of old. 
 
 v. 1. The Futures in the first two divisions (mostly rendered 
 as Optatives by LXX., Vulgate, and St. Jerome) are more 
 frequently rendered in Indicative Present, expressing a future 
 indeed, but a future the lively faith of the poet anticipates, so 
 that it becomes present to his mind. “ Tremble ” with awe, or 
 for fear of His judgments. “Sits . . . cherubim,” i.e., He reigns 
 
412 
 
 PSALM 98 (99). 
 
 —“ sitting ” (Participle in text; St. Jerome, “Sessor cherubim,” 
 
 “ the Sitter on the cherubim ”); “ on the cherubim,” describes 
 God as the Almighty Creator and Ruler of the Universe, refers 
 also to the Mercy-seat over the Ark. “ The earth quakes,” cf. 
 Ps. xcvi. (97) 4. v. 3. “Let them,” or “They shall give thanks,” 
 &c. “ They,” i.e., the people of v. 2. “ Great,” “ terrible,” cf. 
 
 Deut. x. 17. v. 4. “And the might of \i.e., befitting] a king 
 loving right,” &c. “ Might; ” LXX., Ti/07, timee (= honour, 
 
 dignity); Aquila, as in text; St. Jerome, “ Et imperium regis 
 judicium diligit ” (= the sovereignty of a [the (?)] king loves 
 judgment). This may mean that the stability of the throne 
 depends upon the king proving himself a just judge, or “ King’s 
 might ” may mean the King himself (cf. “ His most gracious 
 Majesty”). But if the “king” be the “king” of v. 1, His power 
 is made manifest in justice, equity is the eternal law of His rule, 
 the unvarying characteristic of His “doings in Jacob.” “Judg¬ 
 ment,” “ right ” ( = ?nishpat , in text), means here the righting of 
 wrongs; “ Justice ”( = tsedaqcih), rewarding the good. As a new 
 strophe begins at v. 4, the punctuation of LXX. and Vulgate is 
 inadmissible, but seems to add a further motive for the “praise,” 
 “thanks,” of v. 3. v. 6. “Among,” as Qimchi observes, has 
 frequently the force of a superlative, cf. “ Blessed among women ” 
 (St. Luke i. 28, 42), i.e, “Most blessed of women.” “Among 
 His priests ” = His chief priests. Moses performed priestly 
 functions (Exod. xxix. 6—8; xl. 22—27; Lev. viii.). “Samuel,” 
 eminent among men of prayer (cf. 1 Kings (Sam.) vii. 9; ix. 
 12, 13; xiii. 11—13). Further, 1 Sam. xii. 18, “They called 
 upon,” &c., lit., “Calling \i.e., “they-calling”] upon YH”, 
 and He answers them,” i.e., “ such as call upon YH”, and get 
 answered.” v. 7. This applies at most to Moses and Aaron; 
 cf. Exod. xiii. 21; Numb. xii. 5. v. 8. The poet passes from 
 these leaders to Israel of old. “Answeredst them, . . . taking 
 vengeance.” “ Answeredst,” by hearkening to their pleadings in 
 behalf of the people. “Taking vengeance,” with “answeredst,” 
 proves the “justice” predicated of God’s rule in v. 4; hearkening 
 to the good, punishing evil. “Forgiving;” Targum, Rashi, and 
 Qimchi, “ Thou wast a forgiving God to Thy people, for their 
 sake,” i.e., for the sake of the holy ones just named. “Taking 
 
PSALM 99 (lOO). 
 
 413 
 
 vengeance/’ as Symmachus has it, “ of the doings,” i.e., murmurs, 
 rebellions of the people, which entailed such affliction on their 
 leaders, v. 9. Cf. Lev. xix. 30; v. 5, supra. “ Holy mountain,” 
 Mount Moriah, the Temple hill. As Qimchi observes, “Whoso 
 trembles at the Sanctuary, shows reverence to Him who has 
 chosen it for Himself; whoso venerates its walls, worships Him 
 who hallows them; He it is whom they have in view, to Him do 
 they lift up their minds and hearts.” 
 
 PSALM 99 (100). 
 
 1. A Psalm for thanks¬ 
 giving : Raise - a - shout to 
 YrzHWMT, all [parts of] the 
 earth. 
 
 2. Serve YHWH with 
 gladness: Come before His 
 presence with [joyful] sing¬ 
 ing. 
 
 3. Know-ye that Y<?H- 
 W<?H He is God ; He made 
 us, and His we are: His 
 people and the flock of His 
 pasturing. 
 
 4. Come into His gates 
 with thanksgiving, His courts 
 with praise : Give-thanks to 
 Him, bless His Name ; 
 
 5. For YHWH is good ; 
 For ever is His loving-good¬ 
 ness : And PI is faithfulness 
 unto generation and genera¬ 
 tion. 
 
 Targum, Rashi, &c., 
 thank-offering,” a subdivision 
 
 PSALM 99 (100). 
 
 1. A Psalm for thanks¬ 
 giving. 
 
 2. Raise-a-joyful-shout to 
 the Lord, all the earth. 
 Serve-ye the Lord with glad¬ 
 ness. Come before His 
 presence with exultation. 
 
 3. Know-ye that the Lord 
 He is God ; He made us, 
 and not we ourselves : His 
 people and the sheep of His 
 pasture [are we]. 
 
 4. Enter into His gates 
 with thanksgiving, into His 
 courts with hymns: Give- 
 thanks to Him, Praise His 
 Name ; 
 
 5. For the Lord is kind ; 
 His mercy is for ever : And 
 His faithfulness unto all 
 generations. 
 
 a Psalm for the 
 Save on 
 
 render the Title, 
 
 of the peace-offering. 
 
4H 
 
 PSALM IOO (iOl). 
 
 Sabbath, festivals, the eve and middle holidays of Passover, and 
 the eve of the Day of Atonement, it is daily recited in the 
 Synagogue Service. In the Western Churches it is the second 
 Psalm of Sunday and festal Lauds. It is, so to speak, the 
 doxology of the Psalms of the Theophany. By its contents and 
 diction it is connected with vv. i—7 of Ps. xciv. (95). “Praise 
 the Lord for He is God” is the summary of vv. 1—3. “Praise 
 Him for His goodness,” vv. 4, 5. 
 
 v. 2. “Serve ye” is here to be understood of Temple worship, 
 cf. “into His presence,” and “into His courts,” v. 4, in proof 
 hereof, v. 3. “Made us,” not only “created us,” but made us to 
 be “ His people, and the flock,” &c. Cf. 1 Kings (Sam.) xii. 6; 
 Deut. xxxii. 6, 18; Ps. xciv. (95) 6; Isai. xxix. 23; lx. 21. 
 “ And not we ourselves,” so Kethibh , or written text, followed by 
 LXX., Syriac, and Vulgate. Rashi and Symmachus, “when as 
 yet we were not.” But Targum, St. Jerome, Saadia, Aben Ezra 
 follow the marginal emendation (the Qeri, or read text), “and 
 His we are.” The difference between these two renderings is 
 that of a single letter {did ’ anachnu ). If Id be written with Aleph 
 {lo- not), then Vulgate is right; but to written with Waw {Van) 
 means “to Him,” “His ”— u His we [are].” v. 4. “Give thanks,” 
 “confess,” “acknowledge your thankfulness,” the confitemini of 
 Vulgate and St. Jerome, v. 5. “To series of generations.” 
 
 PSALM 100 (101). 
 
 1. To David, a Psalm. Of 
 kindness and justice will-I- 
 sing: To Thee, Y^HW^H, 
 will-I sing-hymns. 
 
 2. I will-give-my-mind to 
 the way of integrity ; When 
 wilt-Thou come to me? I- 
 will-walk within my house 
 in the integrity of my heart. 
 
 PSALM 100 (101). 
 
 1. A Psalm of David. Of 
 mercy and judgment will-I- 
 sing to Thee, O Lord. I- 
 will-sing-psalms, 
 
 2. And behave-wisely in 
 a blameless path ; When 
 wilt-Thou-come to me? I- 
 walked in the midst of my 
 house in the innocence of 
 my heart. 
 
 3. I-have-not set any 
 
 3. I will not set before 
 
PSALM 100 (iOl). 
 
 415 
 
 mine eyes a word (i.e., 
 matter) of beliyya“al (i.e., 
 belial); The doing of those- 
 turning-aside I-hate: It shall 
 not cleave to me. 
 
 4. A perverse heart shall- 
 depart from me: I-will-not 
 know a wicked - man \or, 
 wickedness]. 
 
 5. Whoso privily slanders 
 his neighbour, him will-I- 
 destroy: The haughty of 
 look, and the proud of heart, 
 Him I-cannot [bear]. 
 
 6. Mine eyes shall be on 
 the faithful of the land, that 
 they-may-dwell with me ; 
 He-that-walks in the way of 
 integrity : He shall-minister 
 to me. 
 
 7. He-that-works deceit 
 shall not dwell within my 
 house, He-that-speaks lies 
 shall-not abide-prosperously 
 before mine eyes. 
 
 8. In the mornings (i.e., 
 every morning) will-I-destroy 
 all the wicked of the land : 
 To cut-off from the city of 
 Y^HW^H all workers of 
 iniquity. 
 
 unjust thing before mine 
 eyes; I-hate the doers of 
 unlawful - deeds ; There - 
 cleaved not to me 
 
 4. A perverse heart. I- 
 have-not known the wicked- 
 man, that-turns-away from 
 me. 
 
 5. Whoso privily slandered 
 his neighbour, him did-1- 
 drive-out; He-that-is-proud 
 in look, and insatiable in 
 heart, With him I-ate not. 
 
 6. Mine eyes are upon the 
 faithful of the land, that 
 they-may-dwell with me; 
 He-that-walks in the blame¬ 
 less way, The same minis¬ 
 tered to me. 
 
 7. The proud doer dwelt 
 not within my house : The 
 unjust speaker prospered not 
 in my sight. 
 
 8. Every morning I-slew 
 all the sinners of the land : 
 That I - might - exterminate 
 from the city of the Lord 
 all the workers of iniquity. 
 
 The authenticity of the ascription “ to David ” is favoured by 
 the spirit and diction of the Psalm. Its contents fall in with 
 that period of David’s life, when his sovereignty was at length 
 acknowledged by the twelve tribes, and he had established in 
 Jerusalem the capital and centre of his kingdom. He here pens 
 his resolve to order his life, both private and public, by God’s 
 
4i 6 
 
 PSALM 100 (iOl). 
 
 law; to display, as behoves God’s vicegerent, the prominent 
 attributes (“mercy and justice”) of the Divine government, and 
 to purge his Court and dominions of all that is at variance 
 therewith. The ejaculation, “ Oh ! when wilt Thou come to 
 me?” (interrogative in text, Targum, LXX., St. Jerome, and 
 rendered as such by Thalhofer), witnesses to his trustful depend¬ 
 ence on God’s help for the fulfilment of his resolutions (cf. Exod. 
 xx. 24). In the version of the LXX. the verbs after vv. 1, 2a , 
 are expressed by Aorists or Imperfects, thus altering the character 
 of the Psalm by representing David as pleading the uprightness 
 of his past life as rendering him worthy that the Lord (the Ark of 
 the Lord [?], cf. 2 Kings (Sam.) vi 9) should come to him. 
 A further source of difficulty is that LXX. diverge somewhat from 
 the text in the division of the verses. 
 
 v. 1. “Sing-hymns,” or, “ I-will-play’’-[upon the harp, or some 
 other instrument], v. 2. “ Give my mind to,” &c., take heed to ; 
 cf. Dan. ix. 13, “ deal-wisely,” “have-discernment in.” Targum, 
 with a reminiscence of Ps. xxxi. (32) 8, “ I-will make thee wise 
 [ = instruct thee] in a perfect path.” “Within my house,” in 
 private, cf. Ps. lxxvii. (78) 72. v. 3. “Set before eyes,” as a 
 thing to be desired, or imitated. “A word of belial,” so 
 St. Jerome; “verbum belial,” i.e ., a thing, a matter of belial = 
 a wicked thing. bell ( = not, without), u ol (yoke), or ya u al 
 (benefit, usefulness); it means “worthlessness,” “wickedness,” 
 “vileness.” In Old Testament it never occurs as a proper name. 
 It is, however, personified once, in 2 Cor. vi. 15, the only passage 
 in the New Testament in which it occurs. “To do,” &c., i.e., 
 “the doing of [Rashi, “the work of”] deviations [from the right 
 path].” 1 Both LXX. and St. Jerome, with Targum, take “to do,” 
 “the doing of” (in text, Infinitive construct ), for the agent, “the 
 doer of” (St. Jerome, “facientem declinationes”). Targum, “I 
 hate evil-doers and those who turn aside from the command¬ 
 ments.” If “ deviations ” be rendered in the concrete sense, 
 then, “ I hate turners-aside,” apostates; used also of unfaithful 
 wives. “Cleave to me,” by LXX. joined to next verse, v. 4. 
 
 “ Perverse heart,” or “ fraudulent,” “ deceitful; ”—“ wickedness ” 
 rather than “ wicked man ,” as in closer connection with his 
 
 1 Or, “ doing acts of obliquity I hate.” 
 
PSALM IOI (102). 
 
 417 
 
 purpose of self-discipline. Vulgate, “ I have not known [i.e., 
 admitted to familiar intercourse] the wicked-man who turns aside 
 from me,” i.e., whose path diverges from mine, from the right 
 path. v. 5. He will banish from his Court sycophants, proud 
 and ambitious persons. “Cut-off;” St. Jerome, “Him will I 
 slay ” ( i?iterficiam), lit., “ I will silence.” “ Haughty of eyes,” i.e., 
 Him that has a high look, an arrogant mien. “ Proud of heart,” 
 lit., “wide of heart,” puffed up and blown up with pride. LXX., 
 “insatiable,” taking it as synonymous with the “greedy, ambitious 
 spirit” of Prov. xxviii. 25. “Superbo oculo,” &c., of Vulgate is 
 scarcely correct Latin. It comes from too literal a rendering of 
 LXX., “ \_Cum\ superbo oculo, [cum] . . . cum hoc non edebam.” 
 In LXX. these Datives depend on o-wrjo -6 lov, syneesthion (I ate 
 with), reading instead Id ’ iikhal (= I cannot [abide]) of text, 
 Id ? okhel ( = 1 will not eat). St. Jerome, “Cum hoc esse, non 
 potero ” (= to be with him I shall not be able). “ Destroy,” 
 “ cut off,” may mean only banishment from Court, v. 6. He will 
 survey the land to discover the trustworthy, and of like purpose 
 with himself. “ Minister,” the verb implies free service, the 
 service, not of a slave, but of a free man, a distinction preserved 
 in iXeLTovpyei, eleitourgei , of LXX., and in ministrabit, mi?iistrabat 
 of St. Jerome and Vulgate, v. 7. “Shall not continue in undis¬ 
 turbed prosperity, constant favour.” v. 8. “ In the mornings,” the 
 regular and earnest administration of justice in the early hours, 
 according to Oriental usage, cf. Jer. xxi. 12. “City of the Lord” 
 = Jerusalem. Had the Ark been already transferred to Sion? 
 
 PSALM 101 (102). 
 
 1. A Prayer of an afflicted- 
 one, when he - was - over¬ 
 whelmed : And before YaH- 
 W^H poured-out his plaint. 
 
 2. Y^HWffl, hear my 
 prayer: And let my cry 
 come to Thee. 
 
 3. Hide not Thy face 
 from me ; In the day of my 
 
 BB 
 
 PSALM 101 (102). 
 
 1. Prayer of a poor-man, 
 when he-was-dejected, and 
 poured-out his supplication 
 before the Lord. 
 
 2. O Lord, hear my 
 prayer: And let my cry 
 come to Thee. 
 
 3. Turn not away Thy 
 face from me ; In the day of 
 
418 
 
 PSALM IOI (102). 
 
 distress incline Thine ear to 
 me: In the day I call 
 answer me speedily. 
 
 4. For my days are- 
 consumed like smoke : And 
 my bones are-grown-hot as 
 with burning. 
 
 5. My heart is-smitten like 
 grass and withered: Because 
 I-forgot to eat my bread. 
 
 6. Because of the voice of 
 my groaning: My bone 
 cleaves to my flesh. 
 
 7. I-am-like a pelican of 
 the desert : I-am-become 
 like an owl of the ruins. 
 
 8. I-am-sleepless \or, I- 
 keep-on-the-look-out], and 
 have-been Like a lonely 
 bird on the house-top. 
 
 9. All the day mine 
 enemies reproach me : They- 
 that - are - mad - against - me 
 swear by me. 
 
 10. For I-have-eaten ashes 
 like bread : And have- 
 mingled my drinks with 
 weeping, 
 
 11. Because of Thine 
 indignation and Thy wrath : 
 For Thou-hast-taken me up 
 and cast me away. 
 
 12. My days are like a 
 lengthening shadow: And 
 I am-withered like grass. 
 
 my trouble, incline Thine ear 
 to me : In what day soever 
 I-call-upon Thee, hear me 
 speedily. 
 
 4. For my days have- 
 vanished like smoke : And 
 my bones are-parched like 
 firewood. 
 
 5. I-am-smitten like grass, 
 and my heart is-dried-up: 
 Because I-forgot to eat my 
 bread. 
 
 6. Because of the voice of 
 my groaning : My bone 
 cleaves to my flesh. 
 
 7. I-am-like the pelican 
 of the waste: I am become 
 like an owl in a ruined- 
 house. 
 
 8. I-am-sleepless, and am- 
 become Like a lonely 
 sparrow on the house-top. 
 
 9. All the day mine 
 enemies revile me : And 
 they-that-praised me swear 
 against me. 
 
 10. For I-have-eaten ashes 
 like bread : And my drink 
 have-I-mingled with weep¬ 
 ing, 
 
 11. Because of Thine 
 anger and Thine indigna¬ 
 tion : For Thou hast-taken 
 me up and dashed me down. 
 
 12. My days have-declined 
 like a shadow : And I am- 
 withered like grass. 
 
PSALM IOI (102). 
 
 419 
 
 13. But Thou,Y^HW^H, 
 sittest-throned forever: And 
 Thy Memorial-Name is to 
 generation and generation. 
 
 14. Thou wilt-arise [and] 
 take-pity on Tsiyyon : For 
 ’tis time to pity her, For the 
 set-time is-come. 
 
 15* For Thy servants take- 
 pleasure in her stones : And 
 her dust they-regard-with- 
 pity. 
 
 16. And [then] shall the 
 Gentiles fear the Name of 
 YHWH : And all the kings 
 of the earth Thy glory ; 
 
 17. Forasmuch as YHWH 
 shall - have - built-up Sion: 
 He - has - appeared in His 
 glory; 
 
 18. He-has-turned-Him to 
 the prayer of the destitute : 
 And has not despised their 
 prayer. 
 
 19. This shall-be-written 
 for a generation to-come: 
 And a people to-be-created 
 shall-praise YaH ; 
 
 20. That He-has-looked- 
 down from His holy height: 
 From the heavens Y^HW^H 
 looked-down earthward, 
 
 21. To hear the sighing of 
 the prisoner: To loose the 
 doomed to death (lit., “ the 
 sons of death ”) ; 
 
 22. That [men] may- 
 
 13. But Thou, O Lord, 
 endurest for ever: And Thy 
 Memorial to all generations. 
 
 14. Thou wilt-arise and 
 have-compassion on Sion : 
 For ’tis time to pity her, 
 For the set-time is-come. 
 
 15. For her stones are- 
 dear to Thy servants : And 
 her dust they-regard-with- 
 pity. 
 
 16. And [then] shall the 
 Gentiles fear Thy Name, O 
 Lord : And all the kings of 
 the earth Thy glory ; 
 
 17. Because the Lord will- 
 build-up Sion : And [then] 
 shall - He - appear in His 
 glory. 
 
 18. He-has-regarded the 
 prayer of the afflicted : And 
 has not despised their peti¬ 
 tion. 
 
 19. Let these-things be- 
 written for a following 
 generation : And a people, 
 who shall-be-created, shall- 
 praise the Lord ; 
 
 20. That He-has-looked- 
 down from His holy height: 
 That from heaven the Lord 
 beheld the earth ; 
 
 21. That He-might-hear 
 the groaning of the fettered- 
 ones: That He-might-set- 
 free the sons of the slain, 
 
 22. That [men] may- 
 
420 
 
 PSALM 101 (102). 
 
 declare in Sion the Name of 
 YHWH : And His praise 
 in Yerushalaim, 
 
 23. While peoples gather 
 together : And kingdoms to 
 serve YHWH. 
 
 24. He-brought-down my 
 strength in the way: He- 
 shortened my days. 
 
 25. [Then] I-say, My God, 
 take me not away in the half 
 (i.e., the midst) of my days : 
 Throughout all generations 
 are Thy years. 
 
 26. Of old hast-Thou-laid- 
 the-foundation of the earth: 
 And the heavens are the 
 work of Thy hands ; 
 
 27. They shall-perish, but 
 Thou endurest: And all of 
 them shall-grow-old as a 
 garment: As a vesture shalt- 
 Thou - change them, and 
 they-shall-be-changed ; 
 
 28. But Thou art He: 
 And Thy years shall-have- 
 no-end. 
 
 29. The sons of Thy 
 servants shall-dwell : And 
 their seed shall-endure before 
 Thee. 
 
 proclaim the Name of the 
 Lord in Sion: And His 
 praise in Jerusalem, 
 
 23. When the peoples 
 gather together : And kings 
 to serve the Lord. 
 
 24. He-answered Him in 
 the way of His strength: 
 Tell me the fewness of my 
 days ; 
 
 25. Call me not away in 
 the midst of my days : Thy 
 years are to all generations. 
 
 26. In the beginning 
 Thou, Lord, hast-laid-the- 
 foundation of the earth : 
 And the heavens are the 
 works of Thy hands ; 
 
 27. They shall - perish, 
 But Thou continuest: And 
 they all shall-wax-old as a 
 garment ; And as a mantle 
 shalt - Thou - change them, 
 and they-shall-be-changed ; 
 
 28. But Thou art the 
 Self-same: and Thy years 
 shall not fail. 
 
 29. The sons of Thy 
 servants shall-dwell: And 
 their seed shall-prosper for 
 ever. 
 
 The fifth of the Seven Penitential Psalms, which may be safely 
 referred to the period of the Captivity, a date still further con¬ 
 firmed by its general resemblance to the writings of Jeremias, and 
 to the parts of Isaias which treat mainly of that period (xl.—lxvi.). 
 
PSALM 101 (102). 
 
 42I 
 
 The poet’s personal woes are closely blended in their sources 
 with those of the captive nation. The reproaches (v. 9) he daily 
 undergoes, to all appearance from his fellow-exiles, point to one 
 on whom the responsibility for the disasters of his country was 
 somehow fixed by his companions in bondage. It might well be 
 Jeremias himself (cf. Lament, iii.). This, however, is at best a 
 plausible conjecture. The Psalm is assigned in the Synagogues 
 to the Minor Day of Atonement. The Title is noteworthy, as it 
 describes the character of the Psalm, and marks the circumstances 
 for which it is suited. The other Inscriptions are either historical, 
 or, as far as can be made out, musical. 
 
 vv. 2, 3. A prayer made up of phrases occurring in older 
 Psalms, and hence spontaneously adopted by the earnest sup¬ 
 pliant. vv. 4—12. The poet’s plaint; his health and strength 
 have given way under affliction, v. 4. “ Like [///., in] smoke.” 
 The Hebrew d [ = in, with] frequently introduces a comparison. 
 “Like smoke,” so LXX. and St. Jerome. As smoke vanishes, 
 leaving no trace, so too were the captives in danger of being 
 absorbed by the Gentiles by whom they were surrounded. 
 “ With burning ” (in text, Kmdqedh ), rendered in Targum, 
 “caldron,” “stew-pan;” Qimchi, “hearth;” Isai. xxxiii. 14, 
 “Everlasting burnings ” ( mdqede- u dlci?n ), cf. Job xxx. 30; Lament, 
 i. 13. v. 6. He is worn away by incessant grief and prayer, 
 cf. Job xix. 20; Lament, iv. 8. v. 7. “Pelican;” in text, path^ 
 a bird dwelling in marshes; “pelican” (“cormorant” suggested 
 by others), a mere guess. “Owl” (kos) ; LXX., “night-raven;” 
 St. Jerome, “bubo solitudinum ” (the owl of desert places); in 
 text, kos , rendered by some “pelican,” or “cormorant,” on 
 account of its pouch (My— cup). v. 8. “I was sleepless;” 
 Targum, “ I kept watch all night.” Tsippor (rendered “ sparrow ”) 
 means any singing bird, hence not a night bird. The verb, 
 therefore, denotes rather “ keeping a look-out ” for danger from 
 missiles, &c. “ Lonely,” driven into solitude, away from its mate 
 
 and its brood, v. 9. “Mad,” cf. St. Luke vi. 11, “frenzied with 
 hate.” LXX. take meholalay of text as equivalent to mehaVlay 
 ( = “those praising me”)—to my face, false friends, or those that 
 flattered me, when I was well off. “ Swore; ” LXX., Vulgate, 
 “against me,” which may mean, “conspired against me.” 
 
422 
 
 PSALM 101 (102). 
 
 “Swore” (cursed) “by me,” so St. Jerome, per me, i.e., When 
 they curse, they imprecate on themselves and others my misery 
 and degradation; cf. Isai. lxv. 15; Jer. xxix. 22. v. 10. Ashes 
 and mourning are my daily portion, cf. Ps. xli. (42) 4; Lament, 
 iii. 16. v. 11. “Because of,” lit., “from the faces of”—implicit 
 confession of sin which has provoked God’s wrath ; cf. Ps. lxxxix. 
 (90) 7—9. v. 11. “Hast dashed me down,” so LXX. and 
 St. Jerome. If we apply this to the captive nation, Israel, hitherto 
 the object of God’s predilection, is now in all the worse plight for 
 being cast off. The Rabbis understand it of some previous 
 exaltation, which aggravates the bitterness of the present misery ; 
 cf. Isai. xxii. 18, 19; Lament, ii. 1. v. 12. “As a shadow 
 stretched-out ,” lengthening itself. Explained by Rashi, “The 
 shadows lengthen at even-tide, but vanish when it is dark.” Cf. 
 Ps. cviii. (109) 23. This figures the near approach of death, 
 vv. 13—23. Weak and short-lived though I be, Thy might is 
 eternal, wherefore the cause of my wearing grief—Israel’s bondage 
 —will assuredly end. Or, God’s fidelity to His promise, 
 
 rather than His eternity, is foremost in the poet’s thought, 
 
 v. 13. “ Sittest-throned,” as King of the everlasting theocracy, 
 v. 14. “Time,” “set time.” “Time,” now that Israel, repentant, 
 turns with earnest longing to the Holy City, yearns even for its 
 ruins. “ Set time,” the close of the seventy years foretold by 
 Jeremias, xxv. 11, 12; xxix. 10. v. 15. “Dust,” “pulverem” of 
 
 Vetus Itala and St. Jerome. LXX., x°^ v ( = ditto) \ Vulgate 
 
 terrce may be so rendered, vv. 17, t8. To be read in connection 
 with v. 16, which describes the result of the Divine Self-manifest¬ 
 ation in the redemption of the chosen people, a restoration 
 vouchsafed in answer to prayer (see v. 18). The verbs in these 
 two verses are Preterites in text, but are to be rendered in Future 
 perfect. “Destitute,” the word ( ha- u ar u ar ) in text = literally, 
 “stript,” “denuded.” LXX., “humble,” or “afflicted St. Jerome, 
 “vacui” (empty, destitute); Targum, “rendered desolate.” v. 19. 
 “ Written,” elsewhere in the Psalms the memory of great events 
 is left to oral tradition; this is the sole exception. The antici¬ 
 pations of vv. 17, 18, 20—23, are to be recorded for “an after 
 generation ” = “ a people created,” i.e., as in Targum, “to be 
 created;” cf. “a people born,” i.e., “to be born,” Ps. xxi. (22) 32. 
 
PSALM 102 ( 103 ). 
 
 423 
 
 It seems that before the prophecy of Daniel (ix. 24—27), the 
 advent of the Messias was expected to coincide with the return 
 from exile ; such appears to be the belief of this psalmist, v. 22. 
 “In order that [men] should proclaim,” &c.; in text, V sapper, 
 “to tell,” “to narrate,” without a pronoun, v. 24. St. Jerome 
 here agrees with the text, which LXX. have read with other 
 — traditional —vowels. “ He ” ( = God ,, or more likely, the people ), 
 “answered” (equivalent, as often in New Testament, to “said”) 
 “to Him in the way of His might” (i.e., might shown forth in 
 the punishment of the exiled people; Old Itala, “virtutis ejus ”), 
 “the fewness of my days tell me” (tell me taken from v. 25). 
 “ His might,” so in text ( = kethlbh), but corrected in margin, 
 “my might,” “my strength” ( = Qeri). The verse is a reminis¬ 
 cence of Deut. viii. 2, q.v. “ Way ”—here is this life of trial, cf. Ps. 
 lxxxiii. (84) 6, in the text (high roads), v. 25. A prayer that he may 
 be spared to see the restoration of his people, wherein he contrasts 
 his fleeting life with the eternal years of God, the ground of his 
 assurance of the reinstatement of Israel, vv. 26—28. Quoted in 
 Heb. i. 10—12, not as an accommodation , but in direct proof that 
 the Christ is the Y<sHW<?H, who “of old,” &c. v. 27. “They 
 shall perish; ” no contradiction here with the Scriptures that 
 promise “a new heaven and a new earth” (2 St. Peter iii. 13). 
 The poet considers, for the moment, the perpetual oscillation of 
 the creature between being and not-being; he abstracts from 
 what is permanent in this process of change. The figure of the 
 “garment” is borrowed from Isai. li. 6, 8. “They shall be 
 changed ; ” the notion of the /xeraor^/xaTtcr/xo?, met a scheem a tism os, 
 or “transformation” of visible Nature, meets us in Isai. xxxiv. 4; 
 li. 6, 16; but especially in lxv. 17; lxvi. 22. v. 28. “Thou art 
 He;” “He,” a Divine title (Deut. xxxii. 39, in text ), and it 
 occurs four times in the latter prophecies of Isaias. v. 28. “Shall 
 dwell”—in the land, cf. Pss. xxxvi. (37) 29; lxviii. (69) 36. 
 
 PSALM 102 (103). 
 
 1. To David. Bless YaU- 
 W>H, O my soul: And all 
 that is within me [bless] Ilis 
 holy Name. 
 
 PSALM 102 (103). 
 
 1. Of David. Bless the 
 Lord, O my soul : And all- 
 that is within me [bless] His 
 holy Name. 
 
424 
 
 PSALM 102 (103). 
 
 2. Bless YHWH, 0 my 
 soul: And forget not all His 
 benefits : 
 
 3. Who forgives all thine 
 iniquity: Who heals all thy 
 diseases : 
 
 4. Who redeems thy life 
 from destruction : Who 
 crowns thee with loving¬ 
 goodness and tender-mer¬ 
 cies; 
 
 5. Who satisfies thy desire 
 with good-[things]: [So that] 
 thy youth renews-itself as 
 the eagle. 
 
 6. YHWH executes just- 
 acts : And judgments for all 
 the oppressed. 
 
 7. He - has - made-known 
 His ways to Mosheh: His 
 dealings to the children of 
 Israel. 
 
 8. Compassionate and 
 gracious is YHWH : Slow- 
 to anger and plenteous in 
 loving-goodness. 
 
 9. He does not always 
 chide: Nor does-He-keep 
 [His anger] for ever. 
 
 10. Not according to our 
 sins has-He-dealt with us: 
 Nor according to our iniqui¬ 
 ties has-He-requited us ; 
 
 11. For as is the height of 
 the heavens above the earth : 
 His loving-goodness is - 
 strong upon them-that-fear 
 Him. 
 
 2. Bless the Lord, O my 
 soul: And forget not all His 
 benefits : 
 
 3. Who forgives all thine 
 iniquities. Who heals all 
 thy diseases : 
 
 4. Who redeems thy life 
 from destruction : Who 
 crowns thee with mercy and 
 compassions: 
 
 5. Who fills thy desire 
 with good - things : Thy 
 youth shall be renewed as 
 the eagle’s. 
 
 6. The Lord executes 
 merciful-acts: And judgment 
 for all that-suffer wrong. 
 
 7. He-has-made known 
 His ways to Moses: His 
 purposes to the children of 
 Israel. 
 
 8. The Lord is compas¬ 
 sionate and merciful: Long- 
 suffering and full of mercy. 
 
 9. He is not always 
 angry: Nor does He con¬ 
 tinually threaten. 
 
 10. Not according to our 
 sins has-He-dealt with us: 
 Nor according to our iniqui¬ 
 ties has-He-requited us ; 
 
 11. For as is the height 
 of heaven above the earth : 
 He - has - strengthened His 
 mercy upon them-that-fear 
 Him. 
 
PSALM 102 ( 103 ). 
 
 425 
 
 12. As far as sunrise is 
 from sunset (i.e., the East 
 from the West): Has-He- 
 removed-far our transgres¬ 
 sions from us. 
 
 13. As a father has-com- 
 passion on his children : 
 YHWH has-compassion on 
 them-that-fear Him ; 
 
 14. For He knows our 
 frame : He-reminds-Himself 
 that we are dust. 
 
 15. Man—as grass are his 
 days: As a flower of the 
 field, so he-flourishes. 
 
 16. If the wind pass over 
 it, then it is not: And the 
 place thereof shall-know it 
 no more. 
 
 17. But the gracious-good¬ 
 ness of YtfHW^H is from 
 everlasting to everlasting 
 upon them-that-fear Him: 
 And His justice to children’s 
 children ; 
 
 18. To such-as-keep His 
 covenant: And to them- 
 that-are-mindful of His pre¬ 
 cepts to do them. 
 
 19. YtfHW^H has-estab- 
 lished His throne in the 
 heavens : And His kingdom 
 rules over all. 
 
 20. Bless YHWH, ye 
 angels of His, Mighty in 
 strength, that-do His word : 
 Hearkening to the voice of 
 His word. 
 
 12. As far as the East is 
 from the West: [So far] has- 
 He-removed our iniquities 
 from us. 
 
 13. As a father has-com¬ 
 passion on his children: 
 The Lord compassionates 
 those-that-fear Him ; 
 
 14. For He knows our 
 frame : He-remembers that 
 we are dust. 
 
 15. Man—as grass are his 
 days: As a flower of the 
 field, so he-flourishes. 
 
 16. For the wind passes 
 over it, then it is not: And 
 it-knows its place no more. 
 
 17. But the mercy of the 
 Lord is from everlasting to 
 everlasting upon them-that- 
 fear Him : And His justice 
 to children’s children ; 
 
 18. To such as keep His 
 testament: And are-mindful 
 of His commandments to 
 do them. 
 
 19. The Lord has-pre- 
 pared His throne in heaven : 
 And His kingdom rules 
 over all. 
 
 20. Bless the Lord, all ye 
 angels of His, Mighty in 
 strength, that-perform His 
 bidding: To obey the voice 
 of His words. 
 
426 
 
 PSALM 102 (103). 
 
 ' 21. Bless YaUWeH, all 
 ye His hosts : Ministers of 
 His that-do His pleasure. 
 
 22. Bless YHWH, all ye 
 His works, In all places of 
 His dominion. 0 my soul, 
 Bless YHWH. 
 
 21. Bless the Lord, all ye 
 His hosts : Ministers of His, 
 who do His will. 
 
 22. Bless the Lord, all ye 
 His works. In every place 
 of His dominion : 0 my 
 soul, bless the Lord. 
 
 By many the authenticity of the title is questioned, on account 
 of certain abnormal forms of the suffixed pronouns in vv. 3, 4, 5. 
 That these peculiarities belong to compositions of a later age has 
 yet to be proved. The Syriac retains and develops the title by 
 assigning it to David’s old age. Passing by the several con¬ 
 jectures as to the particular passage in David’s life that gave 
 occasion to this eucharistic hymn, it is probable that it was 
 primarily composed for a public thanksgiving. 
 
 v. 1. “ Bless” implies (1) praise of God, thanks for His 
 mercies; (2) a prayer for him we bless; (3) God’s beneficent 
 action upon His creatures. “ My soul,” an address to “himself” 
 “All within me;” rendered more literally by St. Augustine, 
 Roman and Verona Psalter, “interiora me” (=mine inward parts), 
 in contrast to mere lip-service, cf. Deut. vi. 5. v. 2. “Benefits;” 
 LXX., “ His praises.” v. 3. “ Diseases,” entailed by sin, as 
 required by the parallelism, v. 5. “Desire;” so rendered, some¬ 
 what freely, by LXX., who, in Ps. xxxi. (32) 9, render its Plural, 
 aaaydvas, siagonas (= jaws). The Lexicons give as the meaning 
 of the word in text, “ornament,” the rendering St. Jerome adopts 
 here; Targum, “the days of thine old age;” Syriac, “thy body” 
 —the ornament, the covering of the soul. By others it is 
 rendered “mouth.” It may mean, “the whole duration of thy 
 life.” “ As the eagle,” so that thou art as strong and as long- 
 lived as the eagle. The fables with regard to the eagle’s renewing 
 its youth every tenth year are not worthy of notice, v. 6. “ Deeds 
 of mercy;” in text and St. Jerome, “justices,” i.e., acts of justice, 
 v. 7. In answer to Moses’ prayer, Exod. xxxiii. 13, foil. “Children 
 of Israel,” His doings, “dealings” in their regard. The tense of 
 “He made known” in text (Imperfect) expresses its frequent 
 repetition, v. 8. Verse taken from Exod. xxxiv. 6. v. 9. “He 
 will not be always chiding (contending). Nor will He keep [His 
 
PSALM 103 ( 104 ). 
 
 427 
 
 anger = “ bear a grudge ”] for ever;” St. Jerome, “ Nor will He be 
 angry” {irascetur; Old Itala, indignabitur) ; LXX., “Nor will He 
 cherish wrath” (/ irjviei , meeniei). Cf. Isai. lvii. 16. v. 11. In 
 LXX. “ The Lord ” is the subject of “ made strong; ” better, with 
 St. Jerome ( confirmata est misericordia ), make “loving-goodness” 
 the subject, v. 12. Oblivion of past sins, cf. Isai. xxxviii. 17; 
 Mich. vii. 19. v. 14. “ Frame ” = our fashioning, formation, cf. 
 Gen. ii. 17; LXX., 7rA.do-fta, plasma; St. Jerome, “ plasmationem.” 
 “ He reminds Himself; ” zdkhur, in text, Participle Passive. 
 [He is] reminded , cf. French, il se rappelle ( = “he recalls to 
 himself,” “ remembers ”). v. 15. “Does he flourish,” not deflo- 
 rebit , St. Augustine; Cod. of Verona, “As the flower of the field, 
 so does he flourish” {ita jiorebit ). v. 16. “If [Suppose] that the 
 wind,” &c. v. 18. Cf. Exod. xx. 6. v. 20. “ Hearkening ” = so 
 as to obey ; St. Jerome, “ obedientes ” (“ obedient to,” “obeying ”). 
 v. 21. “Hosts,” i.e., angels, as required by the parallelism. 
 “ Ministers,” cf. Dan. vii. 10; Heb. i. 14. “ Bless-thou,” “ bless- 
 
 ye,” occur respectively thrice (vv. 1, 2, 22; 20, 21, 22).' The 
 mind of the poet ranges in a continually expanding circle. From 
 thanksgiving in his own behalf, he passes to God’s kindness and 
 mercies to His people, to His compassion for human frailty, and 
 thence to the majesty of Him who is throned amid countless 
 myriads of mighty spirits obedient to His behests. 
 
 PSALM 103 (104). 
 
 1. Bless YtfHW^H, O my 
 soul. YHWH, my God, 
 Thou-art exceeding great: 
 With splendour and glory 
 art-Thou-clad, 
 
 2. Thou-coverest-Thyself 
 with light as with a garment ; 
 Spreadest-out the heavens 
 like a tent-cloth. 
 
 3. Who-lays-the-beams of 
 His upper-chambers in the 
 waters; W ho makes the 
 
 PSALM 103 (104). 
 
 1. Of David. Bless the 
 Lord, O my soul. O Lord 
 my God, Thou-art exceeding 
 great : With glory and 
 majesty art-Thou-clad. 
 
 2. Covering-Thyself with 
 light as with a garment: 
 Spreading-out the heavens 
 like a curtain ; 
 
 3. Who coverest its upper 
 [chambers] with waters ; 
 Who makest clouds Thy 
 
428 
 
 PSALM 103 ( 104 ). 
 
 clouds His chariot: Who 
 makes-His-way on the wings 
 of the wind ; 
 
 4. Who makes His messen¬ 
 gers winds : His ministers a 
 flaming fire : 
 
 5. Who founded the earth 
 upon its bases: That it- 
 should not-totter for ever 
 and ever. 
 
 6. Chaos—Thou-coveredst 
 it [with waters] as with 
 raiment; The waters stood 
 above the mountains. 
 
 7. At Thy rebuke they- 
 fled : At the voice of Thy 
 thunder they-stole-away-in- 
 terror, 
 
 8. ([While] mountains as¬ 
 cended, and valleys des¬ 
 cended): To the place which 
 Thou - hadst - destined for 
 them. 
 
 9. Thou-hast-set a bound 
 they-cannot-pass-over: That 
 they-return not to cover the 
 earth. 
 
 10. Who sends - forth 
 springs into the valleys: 
 That they - should - flow 
 between the mountains. 
 
 11. They - give - drink to 
 every beast of the field: 
 The wild-asses break (i.e., 
 quench) their thirst. 
 
 12. Upon them the fowl 
 of the heavens dwell: From 
 
 chariot; Who goest-forward 
 on the wings of the winds ; 
 
 4. Who makest Thy 
 messengers winds: And Thy 
 ministers a flaming fire. 
 (Cf. Heb. i. 7.) 
 
 5. Who didst-found the 
 earth on its sure-basis : It 
 shall not totter for ever and 
 ever. 
 
 6. The deep, as it were a 
 garment, was its covering : 
 Above the mountains stood 
 the waters. 
 
 7. At Thy rebuke they- 
 fled : At the voice of Thy 
 thunder they - shook - with- 
 terror, 
 
 8. The mountains rose, 
 and the plains sank-down, 
 To the place which Thou- 
 didst-found for them. 
 
 9. Thou-hast-set a bound 
 which they - cannot - pass : 
 Neither shall-they-return to 
 cover the earth. 
 
 10. Who sendest - forth 
 springs into the valleys: 
 The waters shall - flow 
 between the mountains. 
 
 11. All the beasts of the 
 field shall-drink. The wild- 
 asses shall - wait in their 
 thirst. 
 
 12. Above them dwell the 
 birds of the sky : From the 
 
PSALM 103 ( 104 ). 
 
 429 
 
 among the branches they- 
 give-out [their] voice [or, 
 They-utter (their) voice]. 
 
 13. He-waters the moun¬ 
 tains from His upper- 
 chambers : With the fruit 
 of Thy doings the earth is- 
 satisfied (i.e., teems with 
 vegetation). 
 
 14. He-makes grass to- 
 sprout for the cattle ; and 
 green-herb for the service 
 of man: To bring food out 
 of the earth, 
 
 15. And that wine may- 
 cheer the heart of man, To 
 make the face shine with 
 oil: And that bread may- 
 stay the heart of man. 
 
 16. The trees of Y^HW^H 
 are [thus] amply - supplied 
 [or, filled (with moisture)]: 
 The cedars of Lebanon 
 which He-has-planted ; 
 
 17. Where the birds build- 
 their-nests : The stork—the 
 firs are her house. 
 
 18. The high mountains 
 are for the wild-goats : the 
 rocks are a refuge for the 
 rock-badgers. 
 
 19. He-made the moon 
 for fixed-seasons: The sun 
 knows his going-down. 
 
 20. Thou - makest - dark- 
 
 midst of the rocks they 
 utter [their] voice. 
 
 13. He-waters the moun¬ 
 tains from His upper- 
 [chambers] : The earth shall- 
 be-replenished with the fruit 
 of Thy works. 
 
 14. He makes grass to- 
 sprout for the cattle, And 
 green-herb for the service of 
 men : That - Thou - mayest- 
 bring bread out of the 
 earth, 
 
 15. And wine may-cheer 
 the heart of man, That he- 
 may-make his face to-shine 
 with oil: And bread may- 
 sustain man’s heart [or, 
 bread may-strengthen, &c.]. 
 
 16. [Thus] are the trees of 
 the plain filled [with mois¬ 
 ture] : and the cedars of 
 Libanus which He-planted ; 
 
 17. There the birds build- 
 their - nests. The heron’s 
 house takes-the-lead among 
 them. 
 
 18. The high mountains 
 are for the stags : The rocks 
 are a shelter for the hedge¬ 
 hogs. 
 
 19. He-made the moon 
 for fixed-seasons : The sun 
 knows his going-down. 
 
 20. Thou - makest dark- 
 
430 
 
 PSALM 103 ( 104 ). 
 
 ness, and it-is night: Where¬ 
 in all the beasts of the forest 
 move-about. 
 
 21. The young-lions roar 
 for prey: And seek their 
 food from God. 
 
 22. The sun rises—they- 
 get- them -away : And lie- 
 down in their dens. 
 
 23. Man goes-forth to his 
 work: And to his labour 
 until evening. 
 
 24. How manifold are 
 Thy works, Y^HW^H ! In 
 wisdom Thou - hast - made 
 them all: Full is the earth 
 of things-of-Thy-creation. 
 
 25. Yon sea great and 
 wide, therein are moving- 
 creatures innumerable: Liv- 
 ing-things both small and 
 great. 
 
 26. There go ships: 
 [There is] liv’yathan, which 
 Thou-hast-formed to play 
 therein. 
 
 27. All these wait upon 
 Thee: To give [them] their 
 food in its season. 
 
 28. [That] Thou-givest 
 them they - gather : Thou- 
 openest Thy hand, they-are- 
 filled with good. 
 
 29. Hidest-Thou Thy face, 
 they - are-terrified ; Gather- 
 est - Thou - in their breath, 
 
 ness, and it is night; 
 Wherein all the beasts of 
 the forest do-roam ; 
 
 21. [Even] young - lions 
 roaring for prey : And 
 seeking their food from God. 
 
 22. The sun rises—they- 
 gather - together : And lay- 
 them-down in their lairs. 
 
 23. Man goes forth to his 
 work: And to his labour 
 till evening. 
 
 24. How vast are Thy 
 works, O Lord ! In wisdom 
 Thou hast-made them all: 
 The earth is full of Thy 
 creatures. 
 
 25. Yon sea great; with 
 outstretched arms, therein 
 are moving-creatures innum¬ 
 erable : Living-things both 
 small and great. 
 
 26. There go ships. 
 [There is] that dragon 
 which Thou-hast-formed to 
 play therein. 
 
 27. All wait-upon Thee: 
 That Thou mayest - give 
 them food at the fitting- 
 time. 
 
 28. When Thou - givest 
 [it] to them, they gather: 
 When Thou - openest Thy 
 hand, all of them are-filled 
 with good. 
 
 29. When Thou - turnest- 
 away Thy face, they - are- 
 troubled ; Takest - Thou - 
 
PSALM 103 (104). 
 
 431 
 
 they-expire : And return to 
 their dust. 
 
 30. Thou - sendest - forth 
 Thy breath, they - are - 
 created : And Thou-renew- 
 est the face of the ground. 
 
 31. May the glory of 
 YtfHW^H be forever: May 
 YHWH rejoice in His 
 works ; 
 
 32. Who looks on the 
 earth, and it-trembles : He- 
 touches the mountains, and 
 they-smoke. 
 
 33. I-will-sing to YaH- 
 W^H as long as I live: 
 I-will-play to my God, while 
 I have any being. 
 
 34. Sweet to Him shall- 
 be my utterance: As for 
 me, I-will-rejoice in YHWH. 
 
 35. Let sinners be-con- 
 sumed out of the earth, And 
 the wicked be no more. 
 Bless YHWH, O my soul. 
 Halalu-YaH (i.e., Praise-ye 
 YaH). 
 
 away their breath, then they- 
 expire : And return to their 
 dust. 
 
 30. Thou-shalt-send-forth 
 Thy breath, then shall-they- 
 be-created : And Thou-dost- 
 renew the face of the earth. 
 
 31. May the glory of the 
 Lord be for ever: The Lord 
 shall-rejoice in His works ; 
 
 32. Who looks on the 
 earth, and makes it tremble : 
 Who touches the mountains, 
 and they-smoke. 
 
 33. I-will-sing to the Lord 
 as long as I live : I-will-play 
 to my God, while I have any 
 being [or, exist]. 
 
 34. Sweet be to Him the 
 tenor-of-my-song: As for 
 me, I - will - rejoice in the 
 Lord. 
 
 35. Let sinners vanish 
 from off the earth, and 
 wrong-doers, so-as to-be no 
 more. Bless the Lord, O 
 my soul. 
 
 The title, “ to David,” prefixed by LXX., and in some editions 
 of that version expanded into, “concerning the constitution of 
 the world,” is grounded on a tradition in support whereof it may 
 be alleged that this Psalm is the pendant and complement of the 
 preceding. In a strain unsurpassed in the Psalter, and which has 
 received, on all hands, the warmest eulogiums, it hymns the 
 Almighty Creator, “ Who is ever working ” in Nature, to whom 
 the world and all that is therein owe, not only their origin, but 
 
432 
 
 PSALM 103 (IO4). 
 
 the several forms they assume in the course of their development. 
 It may well be termed “an echo of the primal creation.” In 
 Psalm cii. (103) the fervent doxology takes for its theme God’s 
 dealings in the moral, the supernatural order, in the realm of 
 grace, while here, the reflection of God’s wisdom, might, and 
 loving-goodness in the order of Nature is the poet’s motive for 
 grateful and unceasing praise. It further presents traces of that 
 devout contemplation of visible Nature we meet with in Psalms, 
 whereof the Davidic authorship is unquestioned. With but one 
 deviation (cf. v. 25), the Psalm follows the order of Gen. i., till 
 the works of the sixth day are described. In vv. 27—30, the 
 poet develops the thought implied all along, and vividly sets forth 
 the absolute dependence of the creation on God, who is not only 
 the eause, but the ever-present source and support of life and 
 being. The Psalm has no strophical arrangement; but its main 
 outline follows the Mosaic record of creation. It is the third 
 Psalm for the Nocturn of the Day of Pentecost and its octave. 
 By the Greeks it is known as the “Prooemiac,” i.e., Prefatory 
 Psalm (7rpooi/xiaK05 prooimiakos psalmos ), as it is sung at 
 
 the beginning of the Lychnapsia, or Vespers. The works of the 
 First and Second Days, corresponding to Gen. i. 3—8, are set 
 forth in vv. 2—5. 
 
 v. 1. “Splendour and glory;” St. Jerome, “With glory and 
 comeliness ( decore) art Thou clad.” LXX., as in Psalm xcv. 
 (96) 6, render hddh ( = splendour) “ confession ” ( = praise, thanks¬ 
 giving), referring it to the glory and praise, conscious and uncon¬ 
 scious, accruing to God from His works. “ Comeliness,” as the 
 universe is God’s vesture, veiling, yet revealing Him to the clean 
 of heart, v. 2. Lit., “clothing-Thyself with light,” not the “light 
 unapproachable” of 1 Tim. vi. 16, but that mentioned Gen. i. 3, 
 the most splendid of God’s works, the manifestation of the 
 splendours of them all. “Tent-cloth;” Vulgate and St. Jerome, 
 “ pellem ” (= a hide, or skin, viz., the tent-covering of leather, or 
 of hair-cloth, &c.), cf. Isai. xl. 22. The work of the Second Day. 
 “Heavens,” the firmament, “expanse,” as the Hebrew word 
 literally means, v. 3. Cf. Gen. i. 7, 8 . The beams of God's 
 upper-chambers are laid in “ the waters above the firmament ” 
 (supposed here to be solid); “ God's,” both LXX. and the old 
 
PSALM 103 (104). 
 
 433 
 
 Latin Psalters, “ qui tegit in aquis superiora sua ” (= His), not 
 “ ejus” ( = of it), as in Vulgate and St. Jerome. In these verses 
 (2—4) God is figured as an earthly potentate, clad in splendour, 
 enthroned under a lofty canopy (= “ tent-cloth ”), possessing 
 towering palaces, swift chariots, and a countless retinue. “Clouds 
 . . . wind/’ cf. Ps. xvii. (18) 10, &c. v. 4. The storm-winds and 
 lightning-fires are His servants; the text literally rendered, with 
 the words in the same order—“Making ( = Who makes) His 
 messengers winds, His servants a fire flaming;” alleged in 
 Heb. i. 7 to bring out the contrast between the Christ and the 
 angelic ministers of the Old Testament, whose services are at 
 God’s beck and call, no less than those of the unconscious forces 
 of Nature. LXX. render the text word for word, and in the 
 same sequence. “Storm . . . lightning,” may be an indirect 
 allusion to the phenomena that marked the Sinaitic Theophany 
 (Cf. Exod. xix. 16, &c.). The emergence of the earth, the first 
 portion of the Third Day’s work (Gen. i. 9, 10), in vv. 5—9. 
 Next, its preparation as the abode of the several forms of life 
 (Gen. i. n, 12). The Fourth Day’s work (vv. 19—23) follows, 
 but with a more explicit reference to animal and human life 
 than in Gen. i. 14—18. Having already rehearsed some of the 
 creations of the Fifth and Sixth Days, the Psalm (vv. 25, 26) 
 turns to the sea with its teeming life (Gen. i. 20, 21). In 
 vv. 27—30, the Psalmist sets forth, in express terms, the absolute 
 dependence of these vast and manifold creations upon God, and 
 concludes with the hope that the harmony of creation may no 
 longer be marred by sin. v. 5. “The earth on its bases;” 
 St. Jerome, “on its basis ” {basim suam ); in old Latin Psalters, 
 firma?nentum , fintiitatem (stay, support, firmness, solidity), but 
 cf. Job xxvi. 7. v. 6. Both in text, LXX., and Vulgate, “abyss” 
 = “the deep,” must needs be construed as a Nominative absolute. 
 “As for the abyss” (viz., the primal chaotic mass), “as with 
 a garment Thou didst-cover it [with waters].” w. 6—9 are a 
 poetical amplification of Gen. i. 9. v. 8. “Destined for them;” 
 “them,” i.e., “the waters” of vv. 6, 7 ; taking “the ?nountains . . . 
 descended” of hemistich a as a parenthetical clause (Cf. here Ovid, 
 Meta?n. i. 43). Targum, however, has “ They (= the waters) go 
 up the mountains,” ike. v. 9. Cf. Prov. viii. 29; Job xxxviii. 
 
 CC 
 
434 
 
 PSALM 103 (104). 
 
 8—11. vv. 10—18. Third Day continued, Gen. i. 11. The 
 Psalm here returns to the construction of vv. 2—5. “Who 
 sends;” in text, a Participle preceded by the Article, “The 
 sending forth,” &c. “Valleys,” the wadis, or torrent-beds. 
 “ Aquae ” (= the waters), the final word of the verse in LXX. 
 and Vulgate, is neither in text nor in St. Jerome, v. ir. “Break 
 (= quench) . . . thirst; ” the phrase occurs nowhere else; cf. 
 Latin, “ frangere sitim ” ( = to break thirst), cf. our “break fast.” 
 LXX. probably read yesabberu ( = they will expect, await, look for), 
 with Sin ( = s), instead of yisttberu ( =they will break), with Shin 
 (= sh ). St. Augustine and the old Psalters render irpoa-^ovTcu, 
 prosdexontai, of LXX., “ suscipient in sitim suam” (they will 
 receive, take [thereof] for their thirst); St. Jerome, “and that 
 the wild-ass may refresh ( reficiat ) his thirst.” Vulgate may imply 
 that these animals, which shun the approach of man, when at the 
 springs, look anxiously about them, lest any one take them by 
 surprise—so Thalhofer. v. 12. “Branches,” or “foliage;” 
 Targum, “branches;” St. Jerome, “nemorum” (of the groves). 
 “ Rocks,” of LXX., a divergence which comes from their reading 
 (hearing [?], if they wrote from dictation) one initial guttural for 
 another ( Kaph — k, for Ayin, a strong harsh guttural, or aspirate), 
 v. 13. “Upper chambers,” the supposed reservoir of rain ; cf. v. 3. 
 “ Mountains,” on which the clouds rest, and whence the streams 
 flow down; further, Palestine is a mountainous land (cf. Deut. 
 xi. 11), in contrast with Egypt watered by the Nile. “Fruit of” 
 —the rain sent down from the firmament, the greatest of God’s 
 works, wherewith the earth being sated, it teems with the vege¬ 
 tation mentioned in vv. 14—16 : so Qimchi. It may also be 
 understood of the vegetation by which the inhabitants of the 
 earth are fed and filled. v. 14. “Herb,” “Green-herb,” com¬ 
 prising corn, &c. The construction of this and of v. 15 is 
 somewhat involved; in LXX. and St. Jerome, “cheer,” “stay,” 
 are in the Present Indicative; so too in many old Latin Psalters. 
 Vulgate renders the meaning of the text, by inserting “ ut ” 
 (= “ in order that wine may gladden, . . . that bread,” &c.). 
 v. 16. “Trees of YH“;” St. Jerome, “trees of the Lord” ( ligna 
 Domini')’, LXX., “trees of the plain;” probably, their text had 
 Shadday (= Almighty), instead of YH U , which they read sa^ay 
 
PSALM 103 (104). 
 
 435 
 
 (of the plain): in the unpointed script the words are indis¬ 
 tinguishable. “Trees of YH“,” the wild growth of the forest, 
 owing nought to man’s toil. “ Cedars,” the most notable of 
 forest trees in Palestine; these are fully supplied (with moisture) 
 by the rain, and by springs and streams, v. 17. “Where”—in 
 the forest trees in general. “ Stork ; ” in text, chasiddh (= the 
 pious, affectionate [bird]), instanced here as one of the largest of 
 nest-building birds, v. 18. A seemingly abrupt transition, yet 
 connected with the foregoing verses; as God provides food, He 
 provides shelter also \to be widerstood before v. 18]. LXX., the 
 heron’s nest is built at a greater height than any; “ it takes the 
 lead of them.” They read b'rosham ( = at the head of them), for 
 b'roshim ( = fir-trees, as rendered by Targum, Aquila, Symmachus, 
 and St. Jerome). v. 18. “Wild goats;” Gesenius (Hebr. Lex.), 
 “chamois,” “rock-badger,” the Hyrax Syriacus; assuredly not 
 the rabbit , or “ co?ieyf as it is mistranslated according to an old 
 Jewish tradition, both here and in Lev. xi. 5. v. 19. “Moon,” 
 first mentioned, because the days, as is still the Eastern custom, 
 are reckoned from evening to evening; cf. Gen. i. 5, 8, &c. 
 “The sun knows,” he rises and sets by fixed law. v. 21. “From 
 ’El (= God),” on whom all creatures depend, v. 24. “ Of Thy 
 creatures,” the word in text means also “a possession,” “an 
 acquisition,” but Gen. xiv. 19; Deut. xxxii. 6; Prov. viii. 22, it 
 requires the former rendering. In the best MSS. of LXX., in the 
 Vatican Codex, in old Latin Psalters, is read ktlo-c cos, ktiseos = 
 ktlo" fjLCLTujv ( = “creation,” “creatures”), instead of KTr/creux;, kteeseds 
 ( = possession); and creatura tua ( = “ of Thy creation ”), instead 
 of (Thy possession) possessione tua of Vulgate and St. Jerome, a 
 rendering adopted the more readily, as the word in text bears that 
 meaning, and, as the product of God’s free agency, the universe 
 may well be called His “possession,” cf. Ps. xcix. (100) 3, “He 
 made us, and His we are.” vv. 25, 26. The abrupt transition 
 from land to sea, deviates from Gen. i., as the sea was peopled 
 before the land. “ Sea,” the Mediterranean—“ wide on both 
 hands” {hands is Dual in text, i.e., extending right and left, 
 E. and W., no account being taken of its extent N. and S.). 
 “ Manibus ” ( - on both sides) is wanting in most copies of LXX., 
 and is taken from Theodotion’s version into Origen’s Hexapla. 
 
436 
 
 PSALM 104 (105). 
 
 The same expression occurs Gen. xxxiv. 21, rendered in LXX. 
 7 r\aT€La, plateia (wide), here evplx^pos, evrychoros (broad, spacious). 
 “ Ships,” the manifestation of man’s activity on the sea. “ Levi¬ 
 athan ;” Vulgate, “ dragon,” some huge cetacean, not the crocodile , 
 as in Ps. lxxiii. (74) 14; Job iii. 8. “To play therein”'—“to 
 play with him ” is a possible rendering, or rather, “to mock him ” 
 (which is closer to the LXX. and Vulgate rendering), by taming 
 and rendering him harmless. ’Avrw, auto , of LXX. cannot refer 
 to the sea ( = 6 a\do-o-r), thalassee , Feminine in Greek), vv. 27, 28. 
 “ They all of them wait,” all the living things, man included, 
 mentioned in vv. 20—26. Cf. Ps. cxliv. (145) 15, 16. v. 28. 
 “Gather up,” “pick up,” the verb is used to denote “gleaning;” 
 it frequently occurs in Exod. xvi. with reference to the manna, 
 v. 29. Failing Thy care, all that lives suffers the pangs of disso¬ 
 lution—“they are terrified,” “confounded.” Dissolution is here 
 practically presented as the recalling, the withdrawing the breath 
 of life, cf. Job xxxiv. 14, 15; Ps. cxlv. (146) 4. “Expire,” 
 better suited to context than “ die.” v. 30. “ Breath,” the breath, 
 the spirit of life, other forms of life appear, and thus the aspect 
 (“the face”) of the earth is continually renewed. Several old 
 Latin Psalters read “ Emitte ” ( = Send-Thou-forth) for “ emittes ” 
 (Thou-shalt-send-forth), a variant of liturgical origin, still followed 
 by our Service-books, vv. 31—35. A sabbatic finale —May the 
 world ever reflect the glory of its Maker, who, at the close of the 
 six days’ work, “saw that it was very good” (Gen. i. 31); May 
 He ever rejoice in His creation, v. 35. Certain commentators, 
 on very slender grounds, infer that this Psalm was composed at a 
 time when Israel was groaning under Gentile oppression. The 
 verse in nowise justifies their conjecture. “Alleluia” here makes 
 its first appearance in the Psalter; in the Plebrew Scriptures, it 
 occurs in the Psalms only. LXX. have shifted it from the end of 
 this to the beginning of Ps. civ. (105). 
 
 PSALM 104 (105). 
 
 1. Give-thanks to Y^H- 
 WH, call upon His Name: 
 Make-known His doings 
 among the peoples. 
 
 PSALM 104 (105). 
 
 1. Alleluia. Give-thanks 
 to the Lord, and call-upon 
 His Name: Declare liis 
 works among the nations. 
 
PSALM 104 (105) 
 
 437 
 
 2. Sing to Him, sing- 
 psalms to Him : Speak-ye 
 of all His wondrous-works. 
 
 3. Glory in the Name of 
 His holiness : Let the heart 
 of them-that-seek YHWH 
 rejoice. 
 
 4. Seek YHWH and His 
 strength : Seek His face con¬ 
 tinually. 
 
 5. Remember His won¬ 
 drous-works that - He ^ has - 
 done : His miracles and the 
 judgments of His mouth ; 
 
 6. Ye seed of ’Abh’raham 
 His servant: Sons of Jacob, 
 His chosen-ones ! 
 
 7. He is YHWH our 
 God : In all the earth are 
 His judgments. 
 
 8. He - has - remembered 
 His covenant for ever: The 
 word He-decreed to a 
 thousand generations, 
 
 9. Which He-concluded 
 with Abraham: And His 
 oath to Yis’chaq, 
 
 10. And confirmed it to 
 Jacob for a statute: To 
 Israel for an everlasting 
 covenant, 
 
 11. Saying, “ To thee will- 
 I-give the land of Kena“an : 
 The cord of your inherit¬ 
 ance ; ” 
 
 12. When they-were men 
 of number: Yea, very-few, 
 and sojourners therein ; 
 
 2. Sing to Him, play to 
 Him: And tell of all His 
 wondrous-works. 
 
 3. Make - your - boast of 
 His holy Name: Let the 
 heart of them-that-seek the 
 Lord rejoice. 
 
 4. Seek the Lord, and be- 
 strengthened : Seek His 
 face evermore. 
 
 5. Remember His wonders 
 which He-has-done: His 
 portents and the judgments 
 of His mouth ; 
 
 6. Ye seed of Abraham, 
 His servants : Sons of Jacob 
 His chosen-ones ! 
 
 7. He is the Lord our 
 God : His judgments are in 
 all the earth. 
 
 8. He-has remembered 
 His testament for ever : The 
 word He-commanded for a 
 thousand generations, 
 
 9. Which He-concluded 
 with Abraham : And His 
 oath to Isaac, 
 
 10. And established it for 
 Jacob as a law: For Israel 
 as an everlasting testament, 
 
 11. Saying, To thee will- 
 I-give the land of Chanaan : 
 The line of your inheritance; 
 
 12. When they-were a 
 small number: Very-few, 
 and sojourners therein ; 
 
438 
 
 PSALM 104 (105). 
 
 13. And they-went-about 
 from nation to nation : From 
 [one] kingdom to another 
 people. 
 
 14. He-allowed no man 
 to wrong them : Yea, He- 
 rebuked kings for their 
 sakes ; [Saying,] 
 
 15. “Touch not Mine 
 anointed : And do My pro¬ 
 phets no harm. 5 ’ 
 
 16. And He-called-for a 
 famine on the land : He- 
 broke the whole staff of 
 bread. 
 
 17. He-sent a man before 
 them : Yoseph was-sold for 
 a slave : 
 
 18. They hurt his feet 
 with the fetter : Into iron his 
 soul entered: i.e., He was 
 laid in [chains] of iron ; 
 
 19. Until the time that 
 His word came [to pass (?)] : 
 The oracle of Y^HYYH 
 tried him. 
 
 20. The king sent and 
 loosed him: [Even] the 
 ruler of peoples, and set- 
 him-free. 
 
 21. He-made him lord of 
 his house : And ruler of all 
 his substance: 
 
 22. To-bind his princes at 
 his will: And to teach his 
 elders wisdom. 
 
 23. Israel also came into 
 Mits’rayim : And Jacob so- 
 
 13. And they-passed from 
 nation to nation : From 
 [one] kingdom to another 
 people. 
 
 14. He-allowed no man 
 to harm them : And He- 
 rebuked kings for their 
 sakes; 
 
 15. [Saying], “ Touch not 
 Mine anointed-ones: And 
 harm not My prophets.” 
 
 16. And He-called-for a 
 famine upon the land : And 
 broke-to-pieces the whole 
 staff of bread. 
 
 17. He-sent a man before 
 them : Joseph was-sold for 
 a slave: 
 
 18. They-afflicted his feet 
 with fetters: The iron 
 entered his soul: 
 
 19. Until his word came. 
 The utterance of the Lord 
 tried-him-as-with-fire. 
 
 20. The king sent and 
 loosed him : The ruler of 
 peoples, and set-him-free. 
 
 21. He-established him 
 lord of his house : And ruler 
 of all his substance ; 
 
 22. To guide his princes 
 as himself: And to teach his 
 elders wisdom. 
 
 23. Israel also came into 
 Egypt: And Jacob was a 
 
PSALM 104 (105). 
 
 439 
 
 journed in the land of 
 Cham. 
 
 24. And He-caused His 
 people to-be-fruitful exceed¬ 
 ingly : And made - them - 
 stronger than their adver¬ 
 saries. 
 
 25. He-turned their heart 
 to hate His people: To- 
 deal - craftily with His 
 servants. 
 
 26. He-sent Mosheh His 
 servant: ’Aharon whom He- 
 had-chosen. 
 
 27. They-laid upon them 
 the commandments (lit., the 
 words of) His signs: And 
 miracles in the land of Cham. 
 
 28. He-sent darkness, and 
 it - darkened : And they - 
 rebelled - not against His 
 word. 
 
 29. He-turned their waters 
 into blood : And slew their 
 fish. 
 
 30. Their land swarmed 
 with frogs : In the chambers 
 of their kings. 
 
 31. He spoke, and the 
 gad-fly came : And lice 2 in 
 all their border. 
 
 32. He gave hail [as] 
 their rains : Flaming fire in 
 their land. 
 
 33. He-smote also their 
 
 sojourner in the land of 
 Cham. 
 
 24. And He - increased 
 His people greatly: And 
 made them stronger than 
 their enemies. 
 
 25. He-turned their heart 
 to hate His people: And to 
 deal - craftily with His 
 servants. 
 
 26. He-sent Moses His 
 servant: Aaron whom He- 
 had-chosen. 
 
 27. He-laid upon them 
 the words of His signs: 
 And portents in the land of 
 Cham. 
 
 28. He-sent darkness, and 
 made-it-dark : And showed 
 that His words were not 
 mere threats [P]. 1 
 
 29. He-turned their waters 
 into blood : And slew their 
 fishes. 
 
 30. Their land swarmed 
 with frogs: In the closets 
 of their kings. 
 
 31. He-spoke, and there 
 came the dog-fly : And lice 
 [gnats (?)] in all their borders. 
 
 32. He-gave hail [as] their 
 rains : Flaming fire in their 
 land. 
 
 33. He-smote also their 
 
 1 Suggested by Schegg ( Psalmen . ii. p. 428). Or, “lie suffered not His 
 words to be thwarted.” 
 
 2 Exod. viii. 16. 
 
440 
 
 PSALM 104 (105). 
 
 vine and their fig-tree : And 
 broke [even*] tree of their 
 border. 
 
 54- He spoke, and there 
 came the locust: And the 
 grasshopper and there 
 was no number [or, without 
 number], 
 
 35. And devoured ever)' 
 herb in their land: And 
 devoured the fruit of their 
 ground. 
 
 56. And He-smote ail the 
 first-born in their land: 
 The firstlings of all their 
 strength. 
 
 57. And He-brought them 
 forth with silver and gold : 
 And there was none among 
 His tribes that-stumbled. 
 
 38. Mits'rayim rejoiced at 
 their going-forth: For their 
 terror had-fallen upon them. 
 
 39. He-spread a cloud for 
 a covering - of - protection : 
 And fire to lighten the 
 night 
 
 40. One i.e.. the people/- 
 asked, and He-brought the 
 quail: And with the bread 
 of heaven He-satisfied them. 
 
 41. He-opened the rock, 
 and waters gushed-out : 
 They-went-along the dry- 
 places [as] a river. 
 
 42. For He-remembered 
 His holy word : [And] 
 Abraham His servant 
 
 vines and their fig-trees: 
 And broke [ever)*] tree of 
 their borders. 
 
 54 He-spoke, and the 
 locust came: And the cater¬ 
 pillar [?], and that without 
 number, 
 
 35. And it-devoured ever)' 
 green-herb in their land : 
 And devoured the fruit of 
 their ground. 
 
 36. And He-smote every 
 first-born in their land : 
 The firstlings of all their 
 travail. 
 
 37. And He-brought them 
 forth with silver and gold : 
 And there-was no weakling 
 among their tribes. 
 
 38. Egypt rejoiced at their 
 departure: For the fear of 
 them had-fallen upon them. 
 
 39. He-spread a cloud for 
 their shelter: And fire to- 
 give-them-light in the night 
 
 40. They-asked, and the 
 quail came: And with the 
 bread of heaven He-satisfied 
 them. 
 
 41. He-clave the rock, and 
 the waters flowed: Rivers 
 ran in the dry-land. 
 
 42. For He-was-mindful 
 of H is holy word: Which 
 He-spoke to Abraham His 
 servant 
 
PSALM IO 4 105). 
 
 441 
 
 43. And He-brought-forth 
 His people with joy: And 
 His chosen with a gladsome 
 song; 
 
 44. And gave them the 
 lands of the nations : And 
 they-took-possession of the 
 labour of the peoples ; 
 
 45. That they-might-keep 
 His statutes: and observe 
 His Laws, Halalu-YaH. 
 
 43. And He-brought-forth 
 His people with exultation : 
 And His chosen with joy ; 
 
 44- And gave them the 
 lands of the Gentiles: And 
 they-took-possession of the 
 labours of the peoples ; 
 
 45. That they - might - 
 keep His ordinances: And 
 diligently-seek His law. 
 
 With Pss. lxxvii. (78) and cv. (106), the present one is con¬ 
 cerned with the history of Israel, and the miraculous interventions 
 of Divine predilection in its behalf. Its scope, however, differs. 
 It sets forth, as a motive for gratitude and steadfast obedience, 
 the wonders God wrought for His people, from the dawn of their 
 existence as a nation, with special stress on those that show forth 
 more clearly His faithfulness to His covenant. The series opens 
 in w. S—11, tracing all the stages in the fulfilment of the promise, 
 until the occupation of Chanaan. Ps. lxxvii (78) unfolds the 
 record of the past, but with warnings for the present. Ps. cv. 
 (106) sets forth in startling contrast the ingratitude, the ever- 
 recurring rebellions which were Israel's return for covenanted 
 mercies. The first fifteen verses are found in 1 Par. (Chron.) xvi. 
 S —22 (with but slight variations), as the first part of the hymn to 
 be sung at the translation of the Ark to Sion. As the main 
 theme of the Psalm is fully treated, it is safe to infer that David, 
 or rather Asaph, who is wont to blend the lessons of the past with 
 strains of praise and supplication, is the author of this Psalm. 
 
 v. 1. ‘‘Alleluia'’ is wrongly taken by LXX. from the end o: 
 the foregoing Psalm. This verse occurs word for word in Isai. 
 xii. 4. “ Gill upon His Name,' 5 with praise of His attributes and 
 
 character made known by His Self-manifestation, v. 3. “ Glory ; 
 St. Jerome, “exultate” (exult ye): glory- in the knowledge of Him 
 imparted to you by His wondrous deeds, and by His Law. v. 4. 
 “ Strength" (in text, r ’uszJ); LXX. read, as well they might, 
 v'ihzu ( = “and be strengthened"), and thus give the deepest 
 
442 
 
 PSALM 104 (105). 
 
 meaning of the word. Aben Ezra and Qimchi interpret “strength” 
 as referring to the Ark, cf. Ps. cxxxi. (132) 8; 2 Chron. vi. 41. 
 v. 5. “Judgments;” those against Pharaoh and Egypt, hereafter 
 enumerated, v. 6. “His servants” refers to the “seed,” not to 
 Abraham, cf. “ chosen-ones ” in hemistich 2 ; LXX., SovXol, douloi 
 (servants), rightly according to meaning. v. 8. “Word”- 
 promise—“ Decreed,” confirmed, established; the same verb 
 occurs in Ps. cx. (hi) 9. “Thousand generations;” from 
 Deut. vii. 9. v. 9. “Concluded;” lit., “cut,” from cutting up 
 victims, when making a covenant. “ The word [of promise] ” is 
 here considered as a compact between God and man. “ [He 
 remembered] the oath,” cf. Gen. xxvi. 3; xxii. 16—18. v. 10. 
 “Statute,” an inviolable promise, v. 11. “Line,” inheritance 
 measured out, apportioned by line. v. 12. “Men of number,” 
 i.e., so few as to be easily counted. v. 14. “He allowed;” 
 St. Jerome, “non dimisit;” Verona Psalter, “non permisit” (he 
 allowed not), a sense akin to that reliquit of Vulgate bears at 
 times. “Kings,” Pharaoh and Abimelech (Gen. xii. 17; xx. 3, 
 & c.). v. 15. “Mine anointed,” lit., “My Messiahs ” = “ My 
 Christs” of LXX. and Vulgate. In the symbolism of the Divine 
 Scriptures, unction denotes the imparting of special godlike 
 powers; hence the unction of kings, priests, and prophets. Not 
 that the Patriarchs were outwardly anointed, but they were filled 
 with the Spirit of God, they were priests, and prophets (as God 
 expressly calls Abraham, Gen. xx. 7), in that they were frequently 
 honoured with Divine revelations; in a word, they were men 
 inspired, organs of the Divine communications to others, v. 16. 
 “Staff of bread;” St. Jerome, “virgam panis ” (the rod [staff] of 
 bread), “ bread ” being, in Palestine especially, the main stay of 
 human life. The figure first occurs in Lev. xxvi. 26; cf. Isai. 
 iii. 1 ; Ps. ciii. (104) 15. v. 18. “In a fetter;” the word (kebhel) 
 occurs nowhere else. “ His foot,” so Qeri ( = marginal emenda¬ 
 tion), for “feet” in the Ketlubh ( zvritten text). “Into iron his 
 soul entered;” so LXX., Syriac, St. Jerome, Qimchi, and Aben 
 Ezra, who explains “ his soul ” as equivalent to “ He,” “ himself.” 
 In St. Ambrose and old Psalters, we read, ferrum pertransiit 
 anima ejus (his soul passed into iron, a literal rendering of LXX.). 
 But Targum, “a iron chain went into [or, “came upon”] his 
 
PSALM IO4 (105). 
 
 443 
 
 soul.” This means, either “he was heavily ironed,” or “ iron ” 
 may be a metaphor, cf. Ps. cvi. (107) 10. v. 19. “Came”— 
 true (?)—to pass (?). “Word;” either Joseph's interpretation of 
 the dreams of his fellow-captives (Gen. xli. 12), or “the word” 
 revealed to him in his own dreams (Gen. xxxvii. 5—11). If “ his 
 word” be the Lord's, it means the prediction and fulfilment of 
 the promise of his exaltation. “Tried him,” by testing his virtue 
 during the hard times that intervened between the promise 
 (“oracle”) and its fulfilment, v. 20. See Gen. xli. 14, “Ruler 
 of,” &c., the peoples of Upper and Lower Egypt. “The ruler 
 of both worlds” is his title in an inscription, v. 21. Cf. v. 17; 
 Gen. xli. 40, 41 ; xlv. 8. “To bind,” cf. Gen. xli. 44; the power 
 of exacting and compelling obedience. LXX., 'a-s-r (to bind), as 
 if it were y-s-r (to instruct, to correct), the “ut erudiret” (that 
 he-might-teach) of St. Jerome. “As Himself” of LXX. comes 
 from their reading k'tiaphshd (as his soul = as himself) for 
 b'naphshd , rendered by St. Jerome, “secundum voluntatem suam” 
 (according to his own will = at his pleasure). Lit., “to make-wise 
 his old-men,” “elders,” “senators.” v. 24. Exod. i. 7. v. 25. 
 Targum, “And their heart turned,” &c,, intransitively as in 
 Lev. xiii. 3, 4, 13, 20; 1 Kings (Sam.) xxv. 9; Ps. lxxvii. (78) 9. 
 “To deal,” <Src., cf. Exod. i. 10, “let us deal wisely with them.” 
 v. 27. “They laid,” i.e., Moses and Aaron laid on the Egyptians 
 the commandments of His signs, i.e., they wrought among the 
 Egyptians the signs commanded by God. “Words of signs” 
 may be an idiomatic pleonasm for “signs.” LXX., St. Jerome, 
 Vulgate, “ He laid,” i.e., God ordered them (Moses and Aaron) to 
 work miracles; or, “ He displayed to the Egyptians the tokens of 
 His displeasure.” v. 28. “They rebelled not,” &c., i.e., Moses 
 and Aaron rebelled not, as subsequently at Meribah (Numb, 
 xx. 24; xxvii. 14), or the plagues which came at God’s call (so 
 Rashi). More probably, “ they rebelled not ” applies to the 
 Egyptians, whom this (the ninth plague) induced to let Israel go, 
 if they would but leave their cattle (Exod. x. 24). Aben Ezra 
 observes that it is precisely on account of its efficacy, that this 
 ninth plague is mentioned first. St. Jerome, “ Et non fuerunt 
 increduli verbis ejus” ( = “and they disbelieved not His words”). 
 LXX., Syriac, and most old Latin Psalters drop the negative, “ et 
 
444 
 
 PSALM 104 (105). 
 
 (quia, also) exacerbaverunt sermones ejus” ( = “yet [because] they 
 rebelled against [///., “embittered”] His words”). The singular 
 reading of Vulgate may mean, according to Thalhofer, He (God) 
 repented Him not, so as to revoke or mitigate His judicial punish¬ 
 ments (“ His words ”), but carried them out to the bitter end. 
 v. 29. First plague, Exod. vii. 14—25 ; Ps. lxxvii. (78) 44. v. 30. 
 Second plague, Exod. viii. 1 —14; Ps. lxxvii. 45. v. 31. Fourth 
 plague, Exod. viii. 20—24 : “ gad-fly; ” Aquila, 7m/x/x-uia, pammyia, 
 rendered by St. Jerome, “every kind of fly.” “Lice,” so the 
 Talmudists and Josephus; possibly “gnats,” or “stinging flies,” 
 the third plague, Exod. viii. 16—19, omitted in Ps. lxxvii. (78). 
 v. 32. Seventh plague, Exod. ix. 13—35 ; Ps. lxxvii. (78) 47. v. 33. 
 The fifth and sixth plagues are omitted here and in Ps. lxxvii. (78). 
 “Tree,” a generic Singular in text; LXX., “every tree.” vv. 34, 
 35. Eighth plague, Exod. x. 1—20; Ps. lxxvii. (78) 46. “Grass¬ 
 hopper;” in text, yeleq, rendered in Gesenius (Heb. Lex.), “a 
 kind of locust , winged and hairy.” It is impossible to determine 
 the varieties, v. 36. Tenth plague, Exod. xii. 29, 30; Ps. lxxvii. 
 (78) 51. “The beginning,” i.e., the chief, the first fruit of their 
 genital power; St. Jerome, “primitias universi partus eorum” 
 (the first fruits of all their travail). v. 37. Exod. xii. 35. 
 “Stumbling;” St. Jerome, like Vulgate, “infirmus” (infirm- 
 person), cf. Isai. v. 27. v. 39. “Cloud,” cf. 1 Cor. x. 1. v. 40. 
 “[They, or one] asked;” in text, verb without Nominative, in 
 3rd Singular; the Plural ending (u) was probably dropped on 
 account of the wa ( = “ and ”) immediately following. “ Quail,” 
 collective Singular in text; LXX. and St. Jerome, “ortygometra,” 
 probably “ the land-rail.” “ Bread of the heavens,” Exod. xvi. 4 ; 
 in Ps. lxxvii. (78) 24, “corn of the heavens,” i.e., the manna, 
 v. 41. St. Jerome, “Rivers ran along in the arid-places.” v. 42. 
 St. Jerome, “ With Abraham,” &c. vv. 43—45. Israel was put 
 into possession of “the lands,” and “labours,” i.e., cities, 
 treasures, &c., of the Gentiles, but their tenure was conditional, 
 and depended on their obedience to God’s Law, so as to be 
 a holy nation, witnessing to God before mankind. The final 
 “ Halalu-YaH ” is omitted by LXX. and Vulgate. 
 
PSALM 105 (106). 
 
 445 
 
 PSALM 105 (106). 
 
 1. Halalu-YaH. Give- 
 thanks to YtfHWAH ; for 
 He is good : For His loving¬ 
 goodness [endures] for ever. 
 
 2. Who can - utter the 
 mighty-deeds of YaHW^H : 
 Can-cause all His praise to- 
 be-heard ? 
 
 3. The happiness of them- 
 that - keep judgment: [Of 
 him] that-does justice at all 
 time. 
 
 4. Remember me,YHWH, 
 with the favour of Thy 
 people : Visit me with Thy 
 salvation ; 
 
 5. That I too may-see the 
 prosperity of Thy chosen- 
 ones, That I-may-rejoice in 
 the joy of Thy nation : That 
 I - may - glory with Thine 
 inheritance. 
 
 6. We-have-sinned with 
 our fathers, We-have-com- 
 mitted - iniquity, We-have- 
 dealt-wickedly. 
 
 7. Our fathers in Mits’- 
 
 rayim understood not Thy 
 wonders ; They-remembered 
 not the multitude of Thy 
 loving - kindnesses : But 
 
 provoked at the sea, at the 
 Sea of sedge. 
 
 PSALM 105 (106). 
 
 1. Alleluia. Give-thanks 
 to the Lord ; for He is good: 
 For His mercy [endures] for 
 ever. 
 
 2. Who can - utter the 
 mighty-deeds of the Lord : 
 Can cause all His praises 
 to-be-heard ? 
 
 3. Blessed are they that 
 keep judgment: And do 
 justice at all times. 
 
 4. Remember us, O Lord, 
 when-showing-favour to Thy 
 people: Visit us with Thy 
 salvation ; 
 
 5. That we-may-see the 
 prosperity of Thy chosen- 
 ones, That we-may-rejoice 
 in the joy of Thy nation. 
 That Thou - mayest - be - 
 praised together with Thine 
 inheritance. 
 
 6. W e-have-sinned with 
 our fathers, We-have-trans¬ 
 gressed, We - have - done 
 unrighteously. 
 
 7. Our fathers in Egypt 
 understood not Thy won¬ 
 ders ; They-were unmindful 
 of the multitude of Thy 
 mercy: But provoked as 
 they-went-up towards the 
 sea—the Red Sea. (Exod. 
 xiv. 14.) 
 
446 
 
 PSALM 105 (106). 
 
 8 . Yet He-saved them for 
 His Name’s sake: To make 
 His might to-be-known ; 
 
 9. He-rebuked the Red 
 Sea also, and it-dried-up: 
 So He-led them through the 
 depths as [through] the 
 desert; 
 
 10. And saved them from 
 the hand of the hater : And 
 redeemed them from the 
 hand of the enemy. 
 
 11. And the waters 
 covered their adversaries : 
 Not one of them was-left. 
 
 12. Then believed-they 
 His words: They sang His 
 praise. 
 
 13. Soon forgot-they His 
 doings : They - waited not 
 His purpose ; 
 
 14. But lusted-for-them- 
 selves a lust in the desert: 
 And tempted God in the 
 waste. 
 
 15. And He-gave them 
 their request : But sent 
 leanness into their soul. 
 
 16. They-envied Mdsheh 
 also in the camp : Aharon, 
 the holy-one of YtfHYAH. 
 
 17. The earth opened and 
 swallowed-up Dathan : And 
 covered the congregation of 
 ’Abhiram ; 
 
 18. And a fire was-kindled 
 
 8. Yet He-saved them for 
 His Name’s sake : That He- 
 might-make His power to- 
 be-known ; 
 
 9. He-rebuked the Red 
 Sea also, and it-dried-up : 
 So He-led them through the 
 depths as through the desert; 
 
 10. And saved them from 
 the hand of-them-that-hated 
 [them] : And redeemed them 
 from the hand of the enemy. 
 
 11. And the water covered 
 their oppressors : Not one of 
 them was-left. 
 
 12. Then believed-they 
 His words : And celebrated 
 His praise. 
 
 13. Very-soon they-forgot 
 His works : They-waited not 
 for His counsel; 
 
 14. But lusted exceedingly 
 in the desert: And tempted 
 God in the waterless-land. 
 
 15. And He-gave them 
 their request: And sent 
 satiety into their souls. 
 
 16. They-provoked Moses 
 also in the camp: [And] 
 Aaron, the holy-one of the 
 Lord. 
 
 17. The earth opened and 
 swallowed up Dathan : And 
 closed upon the congre¬ 
 gation of Abiron ; 
 
 18. And a fire was-kindled 
 
PSALM 105 (106). 
 
 447 
 
 in their congregation : A 
 flame burned-up the wicked. 
 
 19. They-made a calf in 
 Chorebh : And worshipped 
 a molten-image, 
 
 20. And bartered their 
 Glory : For the likeness of 
 an ox eating grass, 
 
 21. They-forgot God their 
 Saviour : [Who] had-done 
 great-things in Mits’rayim, 
 
 22. Wondrous-things in 
 the land of Cham : Terrible- 
 things by the Red Sea. 
 
 23. He therefore resolved 
 to destroy them, Had not 
 Moses His chosen stood in 
 the breach before Him : To- 
 turn-away His fury from 
 destroying [them]. 
 
 24. Moreover,they spurned 
 the desirable land : They- 
 believed not His word ; 
 
 25. But murmured in their 
 tents: They-hearkened not 
 to the voice of YHWH. 
 
 26. Therefore He-lifted- 
 up His hand to them : To- 
 overthrow them in the desert, 
 
 27. And to - make - their 
 seed-fall among the nations : 
 And to-scatter them in the 
 lands. 
 
 28. They - yoked - them¬ 
 selves also to Ba“al-Pe“or : 
 And ate the sacrifices of the 
 dead, 
 
 in their congregation : A 
 flame consumed the sinners. 
 
 19. And they-made a calf 
 in Horeb : And worshipped 
 a graven-image, 
 
 20. Thus they - bartered 
 their Glory : For the likeness 
 of a calf eating grass, 
 
 21. They-forgot God who 
 had-saved them : Who had- 
 done great-deeds in Egypt, 
 
 22. Wonders in the land 
 of Cham : Terrible-things by 
 the Red Sea. 
 
 23. He therefore resolved 
 to destroy them, Had not 
 Moses His chosen stood in 
 the breach before Him : To 
 turn-aside His wrath, so that 
 He should-not destroy them. 
 
 24. They moreover set-at- 
 nought the desirable land : 
 They-believed not His word; 
 
 25. But murmured in their 
 tents : They-hearkened not 
 to the voice of the Lord. 
 
 26. Therefore, He-swore 
 to them : That He-would- 
 overthrow them in the 
 desert, 
 
 27. That He-would-cast- 
 away their seed among the 
 nations : And scatter them 
 in the lands. 
 
 28. They - were - initiated 
 also [in the mysteries of] 
 Beel-phegor : And ate the 
 sacrifices of the dead, 
 
443 
 
 PSALM 105 (106). 
 
 29. And gave-provoca- 
 tion with their doings : And 
 a plague broke - in upon 
 them. 
 
 30. Then stood-up Pine- 
 chas, and did - judgment : 
 And the plague was-stayed ; 
 
 31. And it-was-counted to 
 him for justice : Unto gener¬ 
 ation and generation for 
 evermore. 
 
 32. And they-excited-dis- 
 pleasure at the waters of 
 Meribah: And it-went-ill 
 with Moses on their account, 
 
 33. Because they-provoked 
 His Spirit. And he spoke- 
 rashly with his lips. 
 
 34. They - destroyed not 
 the peoples : According to 
 what YHWH said to them, 
 
 35. But mixed-themselves 
 with the nations ; And 
 learned their works ; 
 
 36. And served their 
 idols: Which became to 
 them a snare ; 
 
 37. Yea, they - sacrificed 
 their sons and their daugh¬ 
 ters to demons, 
 
 38. And shed innocent 
 blood, The blood of their 
 sons and of their daughters, 
 Whom they - sacrificed to 
 the idols of Kh’na“an : And 
 the land was-polluted with 
 bloodshed. 
 
 29. Thus they-provoked 
 Him with their devices: 
 And destruction was-multi- 
 plied among them. 
 
 30. Then stood-up Phinees, 
 and made-atonement : And 
 the scourge ceased ; 
 
 31. And it-was-counted to 
 him for justice: Unto all 
 generations for evermore. 
 
 32. And they - angered 
 Him at the waters of Strife : 
 And Moses was-afflicted on 
 their account, 
 
 33. Because they-exasper- 
 ated his spirit : So that He- 
 spoke-rashly with His lips. 
 
 34. They did not destroy 
 the nations: Which the Lord 
 had-told them [to destroy], 
 
 35. But were - mingled 
 with the Gentiles: And 
 learned their works ; 
 
 36. And served their 
 graven - images : And it- 
 became to them a stumbling- 
 block ; 
 
 37. And they - sacrificed 
 their sons and their daugh¬ 
 ters to devils, 
 
 38. And shed innocent 
 blood, The blood of their 
 sons and of their daughters, 
 Whom they-sacrificed to the 
 graven-images of Chanaan : 
 And the land was-polluted 
 with bloodshed, 
 
PSALM 105 (106). 
 
 449 
 
 39. Thus were-they-defiled 
 with their works : And forni¬ 
 cated by their actions. 
 
 40. Therefore was the 
 wrath of Y^HWVH kindled 
 against His people: And 
 He-abhorred His own in¬ 
 heritance. 
 
 41. And He-gave them 
 into the hand of the Gentiles : 
 And their haters ruled over 
 them. 
 
 42. And their enemies 
 oppressed them : And they- 
 were - bowed - down under 
 their hand : 
 
 43. Oft-times did-He - 
 deliver them ; But they 
 rebelled in their purpose: 
 And were - brought - low 
 through their iniquity. 
 
 44. And He - regarded 
 when their tribulation was 
 upon them : On his hearing 
 their cry. 
 
 45. And He-remembered 
 for them His covenant: 
 And was-moved-with-pity 
 according to the greatness 
 of His loving-goodness. 
 
 46. And He-gave them 
 for compassions (i.e., He 
 made them to find com¬ 
 passion): In the presence of 
 all their captors. 
 
 4;. Save us, YaRWeH 
 our God, And gather us 
 DD 
 
 39. And was defiled by 
 their works: And they- 
 fornicated with their own 
 devices. 
 
 40. Therefore was the 
 Lord inflamed with wrath 
 against His people: And 
 He-abhorred His inherit¬ 
 ance. 
 
 41. And He-gave them 
 into the hands of the 
 Gentiles: And they that 
 hated them ruled over them. 
 
 42. And their enemies 
 afflicted them: And they- 
 were - bowed - down under 
 their hands : 
 
 43. Many-a-time did-He 
 deliver them; But they- 
 provoked Him by their 
 counsel: And were-brought- 
 low through their iniquities, 
 
 44. Yet had-He-regard to 
 their affliction: And heard 
 their prayer. 
 
 45. And He-remembered 
 His testament (i.e., cove¬ 
 nant): And repented accord¬ 
 ing to the greatness of His 
 mercy. 
 
 46. And He made them 
 to find compassion : In the 
 sight of all who had-carried- 
 them-captive. 
 
 47. Save us, O Lord our 
 God, And gather us from 
 
450 
 
 PSALM 105 (106). 
 
 from among the nations, To 
 give thanks to Thy holy 
 Name: To rejoice in Thy 
 praise. 
 
 48. Blessed be YHWH, 
 the God of Israel, From 
 everlasting and to ever¬ 
 lasting. And let all the 
 people say, Amen. Halalu- 
 YaH. 
 
 In 1 Par. (Chron.) xvi. 34—36, vv. 1, 47, 48 of this Psalm close 
 a festal hymn. They may be liturgical formulae embodied in this 
 Psalm at a later date, either at, or shortly after the return from 
 exile, or, according to another conjecture, in the Machabaean 
 period. The ascription to David is favoured somewhat by the 
 limitation of the historical retrospect to the period of the Judges. 
 Be this as it may, the Psalm so closely resembles the foregoing, 
 of which it is the historical counterpart, in diction and rhythm, 
 that we may safely assign both to the same—unknown—author. 
 But while the former Psalm rehearses with joy God’s wondrous 
 deeds for Israel, in fulfilment of His promises to the Fathers, we 
 have here a detailed and nobly candid confession of the faithless 
 ingratitude and fickleness of the chosen race set in sharp contrast 
 with God’s long-suffering pity in their regard. The Psalm has no 
 strophical structure; after an introduction (vv. 1—5), it enumer¬ 
 ates seven prominent national transgressions, from the murmuring 
 at the Red Sea to that at the waters of Meribah. At the epoch 
 of the settlement in Chanaan, the poet, neglecting details and 
 chronological sequence, generalizes the confession of national 
 guilt, and concludes with a prayer for deliverance from the 
 present calamity—probably, from the captivity in Babylon. 
 
 v. 4. “When Thou showest favour to Thy people”—comp. 
 “The zeal of Thy house.” “Favour;” in LXX., evSo/aa, evdokia , 
 cf. St. Luke ii. 14, where it means the good-will of God to men, 
 not vice versa, v. 5. “That /too may see.” “Nation ;” in text, 
 goy , which in Singular mostly, in Plural always (but cf. Ezech. 
 xxxvi. 13—15), designates the heathen, the Gentiles; Vulgate, 
 
 among the nations, That 
 we-may-give-thanks to Thy 
 holy Name: And glory in 
 Thy praise. 
 
 48. Blessed-be the Lord 
 God of Israel, From ever¬ 
 lasting to everlasting. And 
 all the people shall - say, 
 Amen, Amen. 
 
PSALM 105 (106). 
 
 451 
 
 “ ut lauderis ” ( = that Thou mayest be praised); better by 
 St. Augustine, “that we may glory,” “that we may see”— 
 “rejoice;” St. Jerome, “that I may see”—that I may exult 
 with Thine inheritance, v. 6. The burden of the poem, con¬ 
 fession of national guilt. “With our fathers,” solidarity in guilt, 
 and punishment, v. 7. “Understood not” = considered, appre¬ 
 ciated not. “Sea of sedge,” “of rush,” “of reed,” “of sea-weed,” 
 so called by the Egyptians (“the sea of weed ”) = weedy sea. 
 Benjamin of Toledo says it is “the sea of the end ” (sufth = e nd), 
 as being “ the last sea ” of the Holy Land. “ Red Sea,” sea of 
 Edom, “Edom” (red, redness). “At the sea, the Red Sea;” 
 LXX. read (and probably correctly), “ at the sea ” as one word, 
 ava/^atVovre?, anabainontes (=“retreating,” “when they retreated”), 
 and do not repeat “at the sea ”—the Red Sea. “Ascending” 
 (if taken literally) may imply that the fugitives’ route to the 
 sea-shore led them over hills. The Roman and several old 
 Latin Psalters agree here with LXX. “Provoked,” or, “were 
 rebellious,” cf. Exod. xiv. 10—13. v. 8. Cf. Exod. xiv. 18, “And 
 the Egyptians shall know” v. 9. “ Desert,” as securely as He 
 had led them through the desert surrounding Egypt, and, after¬ 
 wards, through that of Sinai, v. n. Cf. Exod. xiv. 28. v. 12. 
 The song of Moses (Exod. xv. 1—18), and of Miryam (Exod. 
 xv. 20, 21; Wisd. x. 20). vv. 13—33. Six cases of rebellion are 
 recorded between the crossing of the sea and the entry into 
 Chanaan. vv. 13—15. Rebellions arising from mistrust in God’s 
 power to supply their bodily needs, v. 13. “ Waited not,” were 
 not willing to await the fulfilment of God’s purpose in His own 
 time and way. v. 14. Lit., “they lusted a lust;” the poet has 
 evidently uppermost in his mind the incident of Numb. xi. 4, &c. 
 v. 15. “Leanness,” razon in text, “phthisis,” “a wasting disease” 
 (cf. Isai. x. 16; xvii. 4). LXX., Syriac, Vulgate, “satiety,” 
 “ surfeit; ” they perhaps read mdzon (— food) in their text; cf. 
 Numb. xi. 20, 33. vv. 16—18. Insurrection against God-given 
 rulers. “ Holy-one,” official, rather than personal holiness is 
 implied. Cf. Numb. xvi. v. 17. “Closed upon,” lit., “covered 
 upon,” Numb. xvi. 33. v. 18. “Fire,” the 250 princes who had 
 offered incense. vv. 19—23. “Idolatry.” “ Horeb; ” LXX., 
 Xupy/ 3 , Choreeb (“dry,” “desert”), the lowest summit of Mount 
 
452 
 
 PSALM 105 (106). 
 
 Sinai, from which one ascends to Mount Sinai properly so called; 
 the modern Jibal Musa (Mountain of Moses). “ Horeb ” occurs 
 but thrice in Exodus, which, with Leviticus and Numbers, lays 
 the scene of the giving of the Law at “Sinai;” but at “Horeb” 
 in Deuteronomy, which very seldom mentions Sinai. Cf. Exod. 
 xxxiii. 6, “from Mount Horeb,” a name seemingly regarded as 
 interchangeable with “Sinai.” v. 20. “Bartered,” so, too, Jer. 
 ii. 11 ; cf. Rom. i. 23. “Glory,” cf. Deut. x. 21. By God’s 
 Self-manifestation to them, by His worship, for which they were 
 specially set apart, they were raised above the rest of mankind, 
 v. 23. “ Said ” = gave utterance to His resolve, cf. Exod. xxxii. 
 10—14; Deut. ix. 14, 25. “In the breach” figures Moses’ 
 intercession; cf. Ezech. xxii. 30. vv. 24 — 27. Rebellion following 
 the report of the spies, Numb. xiii. xiv.; cf. Deut. i. 27 with v. 25. 
 v. 24. “Despised,” rejected with antipathy, with loathing, “the 
 land of desire,” so called in Jer. iii. 19; Zach. vii. 14, “Word” of 
 promise, v. 26. “ Lifted hand ” = He swore, v. 27. This threat, 
 wanting in Numb, xiv., is borrowed from Lev. xxvi. 28, or from 
 Deut. xxviii. 64. It would have been executed, had not God 
 yielded to Moses’ prayer, vv. 28—31. Fifth national sin, Numb, 
 xxv., fornication and idolatry. v. 28. “Yoked;” Gesenius, 
 “adhered to,” “devoted themselves to his cult;” the same word 
 occurs in Numb. xxv. 3 ; St. Jerome, “and they were consecrated 
 to,” “ consecrated themselves to ” (consecrati sunt ); LXX. suppose 
 an initiation, either by a special rite, or, more likely (as is 
 suggested by “and they ate,” &c.), by partaking of the victims 
 offered to the Moabite Priapus; cf. 1 Cor. x. 18—21. “Baal- 
 Pe“or ” = Baal-Phegor = Bel-Phegor; LXX. insert g to represent 
 the Ay in = (“). “ Ba“al ” (lord, proprietor of) [Mount] Pe“or, 
 
 the name given to this impersonation of bestial lust, by the tribe 
 living near that mountain ; alias, Kemosh, an idol of the Moabites 
 and Ammonites (Vulgate, Chamos). “Dead”—idols, as opposed 
 to the living God, cf. Wisdom xiii. 10 ; 1 Cor. viii. 4. Perhaps, 
 allusion to necromantic rites, as in Deut. xviii. 11. v. 29. 
 “ Plague,” any infliction of God’s wrath, commonly by disease, 
 but here, by the slaughter of the guilty, cf. Numb. xxv. 8, 9, 18. 
 The same word ( maggephah ) recurs in v. 30; here rendered by 
 LXX. 7rTwo-is, ptosis (= fall, falling); there, Opavo-is, thravsis 
 
PSALM 105 (106). 
 
 453 
 
 (a breaking); St. Jerome, “ plaga ” (stroke), “percussio ” (smiting); 
 the “quassatio” of Vulgate, v. 30. “Executed—judgment;” 
 St. Jerome, “ dijudicavit ” (decided the cause); LXX. and Vulgate, 
 “he made atonement,” “he appeased;” Targum and Syriac, “he 
 prayed.” This refers to Numb. xxv. 8. v. 31. Cf. Numb. xxv. 
 11—13. The high priesthood continued in the line of Phinees, 
 son of Eleazar, till the fall of Jerusalem, with the sole exception 
 of the pontificate of Eli of the line of Ithamar, uncle of Phinees. 
 vv. 32, 33. See Numb. xx. 2—13. Sixth national sin. “It-went- 
 ill; ” St. Jerome, “afflictus est M., propter eos ” (Moses was 
 afflicted for their sakes), as he himself says, Deut. i. 37 ; iii. 26. 
 In punishment of his hesitation, he was debarred from entering 
 the Promised Land. v. 33. “ His spirit,” God’s or Moses’, rather 
 God’s, whose “displeasure” is mentioned in v. 32#. “He spoke- 
 rashly ; ” in text, va-yebhatte , recurring but in Lev. v. 4 ; Prov. xii. 
 18; cf. Ba.TToA.oyeu/, Battologein. He hesitated to believe that the 
 miracle of Horeb could be repeated for so perverse a people, and 
 in his exasperation said, “ Hear now, ye rebels, can we bring you 
 water out of this rock?” (Numb. xx. 10). Schegg refers St.Jerome’s 
 “prsecepit” (he commanded) and Vulgate “distinxit” to God, 
 rendering, “And He (God) swore with His lips,” i.e., He gave 
 distinct utterance to His irrevocable resolve that neither Moses 
 nor Aaron should bring Israel into Chanaan. Thalhofer renders, 
 “and he spoke (foolishly).” vv. 34—43. The sins of Israel in 
 Chanaan. v. 34. “ Had said,” the reiterated commandments of 
 Exod. xxiii. 31—33; xxxiv. 12, 13. Disobedience instanced in 
 Judges i. passim; Judges ii. 1—3 ; the Angel’s warning of the dire 
 consequences, v. 35. ZzV., “mixed themselves” refers probably 
 to the mixed marriages (Judges iii. 6), despite Josue’s warning 
 (Josue xxiii. 12, 13). v. 36. “Snare,” as warned Exod. xxiii. 33; 
 xxxiv. 12; Deut. vii. 16. vv. 37, 38. While sparing those against 
 whom God’s justice had armed them, they murdered their own 
 offspring, v. 37. “Demons,” “devils;” in text, shedim; referred by 
 Gesenius to Arabic saiyid (lord), hence taken as a poetical name 
 of the Baa/s, the objects of Israel’s idolatry. On the other hand, 
 heathen writers have ascribed to the foul fiend the custom of 
 human sacrifice, v. 38. “ Polluted,” one of the strongest terms 
 denoting defilement, taken from Numb. xxxv. 33. v. 39. “ For- 
 
454 
 
 PSALM 105 (l06). 
 
 nicated,” as their idolatry was a breach of their covenant with 
 God. It may, however, be referred to the unspeakable abomina¬ 
 tions, which, no less than wanton murder, characterized the native 
 cults of Chanaan. vv. 40—46. Alternations of punishments and 
 of tender mercies, v. 42. “Bowed down,” subdued, made subject, 
 v. 43. “ Brought-low,” sank-down, “fell away.” v. 44. “And He 
 saw (looked) in the tribulation to them.” v. 45. “He remembered,” 
 although they forgot, v. 46. “ Gave for compassions,” based on 
 Solomon's prayer, 3 (1) Kings viii. 50, suggested perhaps by 
 Daniel’s good fortune, cf. Dan. i. 9. This verse may have been 
 added, when the Captivity was nearing its close. The poet may 
 have had in his thoughts the edict of Cyrus’ first year, though the 
 next verse indicates that its complete execution was as yet in the 
 future, v. 47. “That we may deem ourselves happy (rejoice) in 
 having occasion to praise Thee.” v. 48. The doxology, for aught 
 that can be shown to the contrary, is an integral part of the 
 Psalm. The final “Alleluia” is shifted by LXX. and Vulgate to 
 the beginning of the next Psalm. 
 
Boofe fifth. 
 
 PSALM 106 (107). 
 
 1. Give-thanks to Y^H- 
 W^H, for [He is] good: 
 For His loving-goodness 
 [endures] for ever. 
 
 2. Let the redeemed of 
 YHWH say [so]: Whom 
 He-has-redeemed from the 
 hand of the adversary [or, 
 of distress], 
 
 3. And gathered them out 
 of the lands, From the sun¬ 
 rise, from the sunset: From 
 the North and from the Sea 
 (i.e., the South). 
 
 4. They-wandered in the 
 desert, in a waste of way 
 (i.e., in a pathless waste): 
 A city of habitation they- 
 found not (i.e., “ a city where 
 men dwell ”); 
 
 5. Hungry and thirsty: 
 Their soul fainted in them. 
 
 6. Then they - cried to 
 YHWH in their distress: 
 And He-delivered them out 
 of their straits ; 
 
 7. And He-led them by a 
 
 PSALM 106 (107). 
 
 1. Alleluia. Give-thanks 
 
 to the Lord, for [He is] 
 good: For His mercy 
 
 [endures] for ever. 
 
 2. Let them-say [so] who- 
 have-been-redeemed by the 
 Lord : Whom He - has - 
 redeemed from the hand of 
 the enemy, And gathered 
 out-of the lands, 
 
 3. From the sunrise and 
 sunset. From the North 
 and from the Sea. 
 
 4. They-wandered in the 
 desert, in a waterless-steppe : 
 They-found no way to a 
 city of habitation (i.e., where 
 men dwell) ; 
 
 5. Hungry and thirsty: 
 Their soul fainted in them. 
 
 6. Then they-cried to the 
 Lord in their trouble: And 
 He-delivered them out of 
 their straits ; 
 
 7. And He-led them by a 
 
456 
 
 PSALM 106 ( 107 ). 
 
 straight way: That they- 
 might-go to a city of habita¬ 
 tion. 
 
 8. Let - men - thankfully- 
 acknowledge to Y#HW>H 
 His loving-goodness: And 
 His wonders to the sons of 
 man : 
 
 9. For He - satisfies the 
 longing soul : And the 
 hungry soul He-fills with 
 good. 
 
 10. Such-as sat in dark¬ 
 ness and in the shadow of 
 death: Bound in affliction 
 and iron, 
 
 11. Because they-rebelled 
 against the commands of 
 God: And despised the 
 counsel of “El’ydn. 
 
 12. And He-brought - 
 down their heart with toil: 
 They-stumbled, and there 
 was no helper. 
 
 13. Then they - cried to 
 YHWH in their trouble: 
 And He-delivered them out 
 of their straits ; 
 
 14. He-brought-them-out 
 of darkness and the shadow 
 of death: And their bonds 
 He-burst-asunder. 
 
 15. Let - men - thankfully- 
 acknowledge to Y^HWVH 
 His loving-goodness: And 
 His wonders to the sons of 
 
 straight way: That they- 
 might-go to a city of habita¬ 
 tion. 
 
 8. May His mercies give- 
 praise to the Lord : And 
 His wonders to the sons of 
 men : 
 
 9. For He-satisfies the 
 empty soul : And the 
 hungry soul He satisfies 
 with good-things. 
 
 10. [Even] them - that - 
 dwell in darkness and in the 
 shadow of death : Fettered 
 in poverty and iron, 
 
 11. Because they-embit- 
 tered the oracles of God : 
 and angered the counsel of 
 the Most-High : 
 
 12. So their heart was- 
 brought-low with troubles : 
 They - sank- down - through¬ 
 weakness and there - was 
 none to help. 
 
 13. Then they-cried to 
 the Lord in their trouble: 
 And He-delivered them out 
 of all their straits ; 
 
 14. And He - brought - 
 them-out of darkness and 
 the shadow of death ; And 
 broke their chains asunder. 
 
 15. May His mercies give- 
 praise to the Lord: And 
 His wonders to the sons of 
 men : 
 
 man : 
 
Psalm io6 ( 107 ), 
 
 457 
 
 16. For He - broke the 
 gates of brass: And shat¬ 
 tered the bolts of iron [or, 
 cut in sunder the bolts.] 
 
 17. Fools, [who] because 
 of the way of their trans¬ 
 gression : And because of 
 iniquities bring-affliction-on- 
 themselves. 
 
 18. All-manner of food 
 their soul loathes : And 
 they-draw-near to the gates 
 of death. 
 
 19. Then they - cried to 
 YHWH in their trouble: 
 And He-delivered them out 
 of their straits. 
 
 20. He-sends His word, 
 and heals them : And rescues 
 [them] from their pits [or, 
 graves]. 
 
 21. Let - men - thankfully- 
 acknowledge to Y^HWAH 
 His loving - goodness : And 
 His wonders to the sons of 
 man : 
 
 22. And let-them-sacrifice 
 victims of thanksgiving: 
 And tell of His works in 
 joyous song. 
 
 23. They-that-go-down to 
 the sea in ships: Doing 
 business in great waters ; 
 
 24. These have-seen the 
 works of YHWH : And His 
 wonders in the deep. 
 
 25. For He - commands, 
 and raises a stormy wind : 
 
 16. For He-shattered the 
 brazen gates: And broke 
 the iron bars in-pieces. 
 
 17. He-helped them out 
 of the way of their iniquity : 
 For they were brought-low 
 because of their iniquities. 
 
 18. Their soul abhorred 
 all manner of food: And 
 
 they-drew-near to the gates 
 
 % 
 
 of death. 
 
 19. Then they - cried to 
 the Lord in their trouble: 
 And He-delivered them out 
 of all their straits. 
 
 20. He-sent His word 
 and healed them : And 
 rescued them from their 
 destructions. 
 
 21. May His mercies give- 
 praise to the Lord: And 
 His wonders to the sons of 
 men : 
 
 22. And let-them-sacrifice 
 a sacrifice of praise: And 
 declare His works with 
 exultation. 
 
 23. They who go - down 
 to the sea in ships : Doing 
 business in great waters ; 
 
 24. These have-seen the 
 works of the Lord: And 
 His wonders in the deep. 
 
 25. He-commands, and a 
 stormy wind arises: And 
 
458 
 
 PSALM I06 (l07), 
 
 Which lifts-up the waves 
 thereof. 
 
 26. They - go - up - to the 
 heavens, they go - down - to 
 the depths: Their soul 
 melts - away because of 
 trouble. 
 
 27. They-reel-to-and-fro, 
 they-stagger like a drunken- 
 man : And all their skill 
 swallows-itself-up (comes to 
 nought). 
 
 28. Then they - cried to 
 YHWH in their trouble: 
 And He-delivered them out 
 of their straits. 
 
 29. He-hushes the storm 
 to silence : So that the waves 
 thereof are-still. 
 
 30. Then are - they - glad, 
 because they-subside: And 
 He-leads them to their 
 desired haven. 
 
 31. Let - men - thankfully- 
 acknowledge to Y^HW^H 
 His loving-goodness: And 
 His wonders to the sons of 
 man : 
 
 32. And let - them - extol 
 Him in the assembly of the 
 people : And praise Him in 
 the seat of the elders. 
 
 33. He-turns rivers into a 
 desert : And water-springs 
 into a thirsty-land ; 
 
 34. A fruitful land into a 
 salt-marsh : Because of the 
 
 the waves thereof are lifted- 
 up. 
 
 26. They mount-up to the 
 heavens, they go-down to 
 the depths: Their soul 
 melts - away because of 
 dangers. 
 
 27. They - are - troubled, 
 they-stagger like a drunken- 
 man : And all their skill is 
 exhausted (lit., is swallowed- 
 up). 
 
 28. Then they-cried to 
 the Lord in their trouble: 
 And He-delivered them out 
 of all their straits. 
 
 29. He-hushes its storm- 
 wind to a gentle-breeze : So 
 that the waves thereof are- 
 still. 
 
 30. Then are - they - glad, 
 because they-are-still: And 
 He-leads them to their 
 desired haven. 
 
 31. May His mercies give- 
 praise to the Lord: And 
 His wonders to the sons of 
 men : 
 
 32. And let - them - extol 
 Him in the assembly of the 
 people: And praise Him in 
 the chair of the elders. 
 
 33. He-turns rivers into 
 a desert: And streams of 
 water into a thirsty-land ; 
 
 34. A fruitful land into a 
 salt-desert: Because of the 
 
PSALM I06 (167). 
 
 4$9 
 
 wickedness of its inhabi¬ 
 tants. 
 
 35. He-turns the desert 
 into a pool of waters : And 
 a dry - land into water - 
 springs. 
 
 36. And He-settles there 
 the hungry : That they-may- 
 found a city of habitation ; 
 
 37. And sow fields, and 
 plant vineyards: And get 
 them fruit of produce. 
 
 38. And He-blesses them 
 so that they - multiply 
 greatly : And He - suffers 
 not their cattle to decrease. 
 
 39. And [when] men are- 
 minished and brought low : 
 Through oppression, evil 
 and sorrow, 
 
 40. “ [Then] He - pours 
 contempt upon princes: 
 And makes-them-wander in 
 the waste [where there is] 
 no way.” (Job xii. 21.) 
 
 41. Yet sets-He the poor- 
 man on-high above afflic¬ 
 tion : And makes families 
 like a flock. 
 
 42. The upright shall-see 
 [it] and be-glad: And all 
 iniquityshall-stop her mouth. 
 
 43. Who is wise, and 
 observes these-things : And 
 considers the loving-good¬ 
 ness of YtfHW^H ? 
 
 wickedness of its inhabi¬ 
 tants. 
 
 35. He-turns a desert into 
 pools of water: And a water¬ 
 less land into water-courses. 
 
 36. And there He-settles 
 the hungry: And they- 
 build themselves a city to 
 dwell in ; 
 
 37. And sow fields, and 
 plant vineyards : And get- 
 them fruit of increase. 
 
 38. And He-blesses them, 
 so that they - multiply 
 greatly: And He dimin¬ 
 ishes not the number of 
 their cattle. 
 
 39. Again [when] they- 
 are-reduced to few and are- 
 afflicted : By pressure of 
 evils and pain, 
 
 40. [Then] contempt is- 
 poured upon princes: And 
 He-makes-them to-wander 
 in a waste and trackless 
 land. 
 
 41. Yet does-He-help the 
 poor-man out of poverty: 
 And makes [him] families 
 [as numerous] as sheep. 
 
 42. The upright shall-see 
 [it] and rejoice: And all 
 iniquityshall-stop her mouth. 
 
 43. Who is wise, and 
 observes these-things: And 
 considers the mercies of the 
 Lord ? 
 
460 
 
 PSALM 106 (107). 
 
 Most commentators are of opinion that this Psalm is a thanks¬ 
 giving hymn, composed when the memories of the Captivity were 
 still fresh. It may have been sung by the restored exiles at the 
 thank-offering (v. 22) of the Feast of Tabernacles (1 Esdras (Ezra) 
 iii. 4), or, more probably, when the builders laid the foundations 
 of the second Temple (1 Esdras iii. 10, n). The miseries and 
 perils of the Captivity are vividly presented in grateful retrospect, 
 in four strophes, under four (six, if a certain interpretation of 
 vv. 33—41, be admitted) figures, each of which closes with the 
 choral refrain (vv. 6, 8), telling of the recourse of the people to 
 God, and of the deliverance vouchsafed to their suppliant cry. 
 
 v. 1. The liturgical doxology Jeremias (xxxiii. n) puts in the 
 mouth of the restored exiles, v. 2. “ Say, [so] ” evidently to be 
 supplied, as needed by the drift of the verse. “ Distress,” tsar of 
 text, is thus rendered in v. 6, and is here the rendering of Aben 
 Ezra and Qimchi. v. 3. “ The sea ” everywhere else means the 
 West, but here must be taken for the South, “ the [Red] Sea,” as 
 the Targum renders it, or that part of the Mediterranean which 
 bathes the coast of Egypt, S.W. of Palestine, vv. 4—7. The 
 exiles are likened to a caravan that has missed the usual track, 
 and had perished, but that they were mercifully led “ to a city 
 where men dwell.” According to the view which denies the 
 historical character of the Psalm, this refers merely to a not 
 uncommon incident of human experience, v. 4. “ Pathless waste,” 
 lit., “waste of way.” LXX., Syriac, and Vulgate, overlooking the 
 pause form of “ way ” (dctrekh), which shows that it belongs to the 
 first hemistich, transfer it to the second hemistich, and, perhaps, 
 with good reason. “ City of habitation,” any city where they 
 could, for a time at least, feel at home (cf. Heb. xiii. 14, “an 
 abiding city”), v. 5. “ Hungry and thirsty [were] they; [So that] 
 their soul,” &c. If “ hungry and thirsty ” be taken with a historical 
 reference, this may figure the yearnings of the exiles for their now 
 desolate native land, for the solemnities of the national worship, 
 v. 7. “And He caused them to journey by a straight path.” 
 v. 8. “ Let them thankfully-confess to YH“ His loving-goodness, 
 and [let them thankfully-confess] His wonders to the sons,” &c. 
 In LXX., ra ta eleee, to. Oavfxaa-La, thavinasia (“mercies” and 
 “wonders”), are Neuter, and so may be construed as the objects 
 
PSALM 106 (107). 
 
 461 
 
 of the verb—“ thankfully-acknowledge ”—as is done by St. Jerome 
 and by several old Latin Psalters (misericordDz/z, misericordi^). 
 Others render it, “Let them praise His goodness before YH“, 
 and His wonders before the sons of,” &c. v. 9. “ Longing soul ” 
 corresponds to “thirsty,” v. 5. vv. 10—16. Deliverance from 
 bonds and durance granted to the supplication of the doomed, 
 v. 10. “ Sitting-ones ”( = dwelling), “bound,” in text are Nomi¬ 
 natives, but are by LXX. dealt with as Accusatives absolute, 
 referred by some to “He saved” of v. 13, a roundabout device, 
 considering the intervening verses. These Participles-Present 
 may just as well be rendered by Indicative of Preterite—“Such 
 as sat,” “ Those that sat.” “ Bound in want ( inopia ) and iron,” 
 St. Jerome; Targum, “Bound in the infliction of iron chains;” 
 cf. Job xxxvi. 8. v. 11. “Words,” i.e., “commands,” the concrete 
 expression of the Divine will. “ Counsel,” as declared by the 
 Prophets; further, by the dictates of conscience. In text, mark 
 the paronomasia, himru ( = “ they rebelled), ’ imrey ( = words of), 
 “ atsath (= counsel of), naatsu ( - they despised), v. 12. “Labour,” 
 or “trouble.” “Stumbled;” Syriac, “they sickenedSt.Jerome, 
 “they fell” ( = ceciderunt ). v. 16. “[Let such as these] praise, 
 
 . . . inasmuch as He broke the gates . . . and hewed the bars 
 [or bolts],” &c., borrowed, may be, from Isai. xlv. 2. vv. 17 
 —22. Sick persons brought to death’s door in punishment of sin. 
 v. 17. “Fools, [who] because of the way of their transgression, 
 and because of their iniquities bring affliction on themselves; ” 
 St. Jerome, “Fools” ( = Stultos proptei' viam . . . afflictos, &c.), 
 as in text; Syriac, “ He helped them out of the way of their 
 wicked deeds, but for their sin were they cast down.” What 
 LXX. read in their text, it is impossible to say. The Masoretic 
 text is diversely interpreted, and several ( conjectural ) emendations 
 have been attempted. Hitzig divides “Fools” i^evilim of text) 
 into two—“Woe to them !” (’oy lahem ), “Way of transgression,” 
 course of conduct, v. 18. Cf. Job xxxiii. 20—22. v. 20. “Pits,” 
 “graves,” cf. v. 18, “gates of death;” St. Jerome, “de angustiis 
 eorum ” (from their straits); Syriac, “from corruption;” Targum 
 and LXX., “from their destructions.” vv. 23—31. A vivid and 
 thoroughly poetic description of a crew driven by the storm, and 
 brought, at last, into safety. Either a general instance of God’s 
 
462 
 
 PSALM 106 (107). 
 
 readiness to answer prayer, or, admitting a historical allusion, a 
 fitting presentment of the danger that threatened Israel in the 
 land of exile, where its being merged in the surrounding 
 heathendom was, humanly speaking, but a question of time. 
 
 Cf. Jonas i. ii. v. 23. “Go down to sea,” cross the sea. 
 
 “ Business,” by Qimchi glossed, “ navigating.” “ Works,” 
 
 “wonders,” His rule of winds and waves, v. 25. “Makes to 
 stand up,” raises the hurricane. v. 26. The crew (not the 
 
 “waves”) “go up,” &c. v. 27. “Reel” (more lit ., “they spin 
 round and round”). “Their wisdom (i.e., skill) is exhausted;” 
 Syriac, “vanishes;” Anglican Version (ad sensum ), “They are at 
 their wits’ end.” v. 29. Lit., “ He causes the storm to stand 
 still,” (restrains it) “to silence;” LXX., followed by St.Augustine 
 and the old Psalters, “He commands the storm and it is calmed 
 into a gentle-air.” “The waves thereof;” lit., “their waves;” 
 probably of “the great waters,” v. 23. v. 30. Lit., “haven of 
 their desire.” mechoz ( = haven, region, shore, coast, land) occurs 
 nowhere else. vv. 33—43. A total change of style and character. 
 Instances of the dealings of Providence with the world, set forth 
 in a twofold series of contrasts; a historical reference, most 
 probably, is not intended, v. 32. “Seat,” “chair,” = cathedra of 
 Ps. i. 1. “The assembly” . . . “Elders;” Targum, “the wise;” 
 the Rabbis, who were wont to teach in the synagogues seated in 
 high chairs, v. 33. Cf. Isai. 1 . 2. “Dry ground;” lit., “thirst,” 
 “aridity.” v. 34. Like Sodom, v. 35. Cf. Tadmor in the desert, 
 “Pool of waters” lit., cf. Ps. cxiii. (114) 8. v. 37. Fruit of 
 produce, of annual growth, or, as R. Qimchi, “fruit and produce ;” 
 the fruit of their tillage, which ripens, is ingathered and not spoilt 
 by hail, or by blight, v. 39. “ When men are minished, and 
 brought low,” &c. : transition to a new topic, v. 40. Quoted 
 from Job xii. 21. “[Then] though He pours contempt upon 
 princes, . . . v. 41. Yet raises He the poor out-of affliction.” 
 “ Like a flock,” expresses a large increase, cf. Job xxi. 11. v. 43. 
 “ Who is wise ? [if such there be], then, let him observe these 
 things; And let them [=such men] consider the loving-kindnesses 
 of YH“.” For this closing interrogation, cf. Osee xiv. 9 [10], 
 who ends his prophecy in much the same way. “ Observe,” cf. 
 St. Luke ii. 19. 
 
PSALM 107 (108). 
 
 463 
 
 PSALM 107 (108). 
 
 1. A Song, a Psalm to 
 David. 
 
 2. My heart is ready, O 
 God : I-will-sing and raise- 
 a-hymn; yea, [this shall] 
 my glory [do]. 
 
 3. Awake, lute and harp : 
 I-will-wake the dawn [with 
 my song]. 
 
 4. I-will-give-thanks to 
 Thee among the peoples, 
 YaHVJeH: And I - will - 
 hymn Thee among the na¬ 
 tions ; 
 
 5. For great above the 
 heavens is Thy loving-good¬ 
 ness : And Thy faithfulness 
 [reaches] to the skies. 
 
 6. Be-Thou-exalted above 
 the heavens, O God: And 
 let Thy glory be over all 
 the earth. 
 
 7. That Thy beloved may¬ 
 be-delivered : Save with Thy 
 right-hand, and answer me. 
 
 8. God has-spoken in His 
 Holiness; I-will-exult, I- 
 will-divide Shekhem : And 
 the valley of Sukkoth I-will- 
 mete-out. 
 
 9. To Me (i.e., Mine) is 
 Gir*‘adh, Mine Menashsheh, 
 
 PSALM 107 (108). 
 
 1. A Song of a Psalm 
 by David. 
 
 2. My heart is ready, O 
 God, my heart is ready: I- 
 will-sing and raise-a-hymn 
 with my glory. 
 
 3. [Awake, my glory,] 
 awake, lute and harp: I- 
 will-rise early. 
 
 4. I-will-give-thanks to 
 Thee, O Lord, among the 
 peoples : And sing-praise to 
 Thee among the nations ; 
 
 5. For great above the 
 heavens is Thy mercy : And 
 Thy truth [reaches] to the 
 clouds. 
 
 6. Be-Thou-exalted above 
 the heavens, O God: And 
 let Thy glory be over all 
 the earth. 
 
 7. That Thy beloved 
 may - be - delivered : Save 
 with Thy right-hand, and 
 hear me. 
 
 8. God has-spoken in His 
 sanctuary ; I-will-exult, and 
 will - divide Sichem : And 
 the valley of tents I-will- 
 measure-out. 
 
 9. Mine is Galaad, Mine 
 too Manasses, Ephraim also 
 
464 
 
 PSALM 107 (l 08 ). 
 
 ’Ephraim also is the defence 
 of My head : Yehudhah is 
 My law-giver ; 
 
 10. Moabh is My wash- 
 pot ; Upon ’Edhom will-l¬ 
 east My shoe: Over Peles- 
 heth will-I-shout [for joy]. 
 
 11. Who will-bring me 
 into the fortified city ? [Nay,] 
 Who did-lead me to Edom ? 
 
 12. Was it not God, Thou 
 Who hadst-cast-us-off ? And 
 wouldest not go forth, O God, 
 with our hosts ? 
 
 13. Give us help from 
 trouble: For vain is the 
 salvation (i.e., help) of man. 
 
 14. Through God we-shall- 
 achieve strength: For He 
 shall-tread-down our adver¬ 
 saries. 
 
 is the protection of my 
 head : Juda is my king ; 
 
 10. Moab the caldron of 
 My hope. Over Idumaea 
 will-I-cast my sandal: The 
 foreigners (i.e., Philistines) 
 are become friendly to me. 
 
 11. Who will-bring me 
 into the fortified city ? Who 
 will-guide me to Idumaea ? 
 
 12 . Wilt-not Thou, O 
 God, who hadst-cast-us-off? 
 And wilt Thou not, O God, 
 go forth with our hosts ? 
 
 13. Give us help from 
 tribulation : For vain is the 
 help of man. 
 
 14. Through God we- 
 shall-do valiantly: For He 
 shall - bring - to - nought our 
 enemies. 
 
 This Psalm consists of the fragments of two Davidic poems, 
 strung together: vv. 2—6, from Ps. lvi. (57) 8—12; from Ps. lix. 
 (60) 7—14, vv. 7—14 of the present Psalm. It is probably a 
 thanksgiving hymn for a victory over the nations herein mentioned. 
 “To (of, by) David” is equivalent to “adopted from his poems,” 
 —an indication of the sources of the composition. The change 
 in v. 10 (cf. Ps. lix. 10) is held to favour this view. Hitzig dates 
 this Psalm as late as the reign of Alexander Jannseus (b.c. 104 
 
 — 79 )- 
 
 v. 2. “Ready,” so St. Jerome. “Glory ” = the soul with the 
 powers which impress upon it the image of God (Gen. ix. 6). 
 Aben Ezra, Qimchi, “Ready too is my soul” (cf. Ps. xv. (16) 9). 
 It may also imply, “ My praise shall well up from mine innermost 
 soul—no mere lip-service.” v. 4. In text of Ps. lvi., “Adonay” 
 (Lord), v. 5. “Above heavens” and streaming downwards, the 
 
PSALM I08 (109). 
 
 465 
 
 real import of the preposition in text. v. 8. “ In His holiness” 
 (St. Jerome, “in His sanctuary”), almost equivalent to God “has 
 promised by His holiness,” referring, probably, to the promises 
 conveyed by Nathan (2 Kings (Sam.) vii.). v. 9. “ Defence of 
 head ” = helmet; LXX., avrikqifr. 19 , antileepsis , rendered literally 
 by Vulgate (“defence,” “help”), but in Ps. lix. 9, “ the strength ,” 
 both in LXX. and Vulgate; St. Jerome, “Ephraim is the inherit¬ 
 ance of my head ( hcereditas ),” with a variant (fortitude), strength), 
 v. 10. Both here and in Ps. lix. 10, LXX., “The foreigners 
 ( = Philistines) are made-subject to me.” Vulgate rendering is 
 the same in the former Psalm, but here, “are become friendly,” 
 accounted for by St. Jerome, by the reading i(fn\(ao-ev, ephiliasen, 
 now confined to a single MS. of LXX. In the text, this is the 
 main variation, cf. Ps. lix. 10. v. 11. “City;” some identify it 
 with Rabbath Ammon, or Rabbath Moab, or Petra. v. 12. 
 Vulgate, exibis , instead of egredieris (same meaning) in Ps. lix. 12. 
 v. 14. LXX. and Vulgate here, “our enemies,” instead of tribu- 
 lantes nos of Ps. lix. 14. No change in text; “ He shall-tread- 
 down,” &c., ends both Psalms; none in LXX. 
 
 PSALM 108 (109). 
 
 1. For the Chief-Musician, 
 to David, a Psalm : God of 
 my praise, be not silent! 
 
 2. For the mouth of a 
 wicked-man, and a mouth of 
 deceitfulness have - they - 
 opened against me: They- 
 have - spoken with (i.e., 
 against) me with a tongue 
 of falsehood (i.e., a lying 
 tongue) ; 
 
 3. Yea, with words of hate 
 have - they - compassed - me 
 
 EE 
 
 PSALM 108 (109). 
 
 1. For the end, a Psalm 
 of David : 
 
 2. O God, pass not over 
 my praise in silence; For 
 the mouth of the sinner, and 
 the mouth of a deceitful- 
 man are - opened against 
 me ; 
 
 3. They - have - spoken 
 against me with a deceitful 
 
466 
 
 PSALM I08 (109). 
 
 about: And fought against 
 me without-cause. 
 
 4. For my love they- 
 “ satan” (i.e., oppose) me: 
 But I [am] prayer. 
 
 5. And they - have - laid 
 upon me evil for good : And 
 hatred for my love (i.e., 
 They requite me, &c.). 
 
 6. Set-Thou over him a 
 wicked - man : And let a 
 satan (i.e., an accuser) stand 
 at his right-hand. 
 
 7. When he-is-judged, let- 
 him-come-forth guilty : And 
 let his prayer be-turned into 
 sin. 
 
 8. Be his days few: His 
 office let another take. 
 
 9. Be his children orphans: 
 And his wife a widow. 
 
 10. Let his children also 
 be continually vagabonds, 
 and beg : Let - them - seek 
 [their bread driven,] from 
 their ruined - houses (lit., 
 “from [far from] their ruins”). 
 
 11. Let the extortioner 
 lay-snares for all that he 
 has: And let strangers 
 make-booty of his labour. 
 
 12. Let-there-be none to- 
 
 tongue; With words of 
 hatred also have-they-com- 
 passed - me - about, And 
 fought against me without- 
 a-cause. 
 
 4. Instead of loving me 
 they-slander me: But I- 
 continued - to - pray [or , In 
 return for my love, &c.]. 
 
 5. They-have-laid-against 
 me also evil for good : And 
 hatred for my love (i.e., They 
 have requited, &c.). 
 
 6. Set-Thou a sinner over 
 him : And let the accuser 
 stand at his right-hand. 
 
 7. When he-is-judged, 
 may he - come - forth con¬ 
 demned : And his prayer 
 become sin. 
 
 8. Let his days be few: 
 And his office let another 
 take. (Acts i. 20.) 
 
 9. Let his children be 
 orphans: And his wife a 
 widow. 
 
 10. Let his children wan¬ 
 der driven-to-and-fro, and 
 let-them-beg: And be-cast- 
 out of their dwellings. 
 
 11. Let the usurer make- 
 search-into all his substance: 
 And let strangers plunder 
 his labours. 
 
 12. Let - him - find no 
 
PSALM 108 (109). 
 
 467 
 
 continue kindness to him : 
 Nor let his orphans have 
 any to favour [them]. 
 
 13. Let his posterity be- 
 cut-off: In the next genera¬ 
 tion let their name be- 
 blotted-out. 
 
 14. Let the iniquity of his 
 fathers be-remembered with 
 YflHW^H : And let not the 
 sin of his mother be-blotted- 
 out. 
 
 15. Let-them-be before 
 YHWH continually : That 
 He-may-cut-off the memory 
 of them from the earth. 
 
 16. Because he - remem¬ 
 bered not to-do kindness, 
 But persecuted the afflicted- 
 man and the needy, And the 
 broken in heart, to slay 
 [them]. 
 
 17. Because he - loved 
 cursing, therefore it-comes 
 on him: And because he- 
 delighted not in blessing, 
 therefore is-it-far from him : 
 
 18. Because he - clothed- 
 himself with cursing as 
 [with] his garment, There¬ 
 fore is-it-come like waters 
 into his bowels: And like 
 oil into his bones ; 
 
 19. Be-it to him as a robe 
 [wherewith] he-covers-him- 
 
 helper: Neither let-there- 
 be any - one to - pity his 
 orphans. 
 
 13. Let his children be 
 [given up] to utter-des¬ 
 truction : In one generation 
 let his name be-blotted-out. 
 
 14. Let the iniquity of his 
 fathers come into-remem- 
 brance before the Lord : 
 And the sin of his mother 
 let it not be-blotted-out. 
 
 15. Let-them-be before 
 the Lord continually: And 
 let their memory utterly- 
 vanish from the earth : 
 
 16. Because he-remem¬ 
 bered not to show mercy, 
 
 17. But persecuted the 
 needy-man and the poor, 
 And the-pricked in heart to 
 slay [them]. 
 
 18. Yea, he-loved cursing, 
 therefore shall-it-come upon 
 him : And he - took not - 
 pleasure in blessing, so shall- 
 it-be-removed-far from him ; 
 And he-put-on cursing as a 
 garment; And it-came like 
 water into his bowels : And 
 like oil into his bones. 
 
 19. Be-it to him as a gar¬ 
 ment wherewith he-covers- 
 
4 68 
 
 PSALM 108 (109). 
 
 self: And for a girdle he-is- 
 girded with continually. 
 
 20. This is the reward of 
 mine opponents from Y#H- 
 \\AH : And of them-that- 
 speak evil against my soul. 
 
 21. But Thou, YHWH 
 Adonay, deal with me for 
 Thy Name’s sake : For Thy- 
 loving - kindness is good ; 
 Deliver-Thou me, 
 
 22. For afflicted and poor 
 am I : And my heart is- 
 wounded within me. 
 
 23. As a shadow, when it- 
 is-stretched-out am-I-borne- 
 away : I-am-shaken-out [of 
 my position] like the locust. 
 
 24. My knees totter 
 through fasting; And my 
 flesh fails of fatness (i.e., is 
 void of fat, is become lean). 
 
 25. As for me, I - am - 
 become a reproach to them : 
 [When] they-see me, they- 
 shake their head. 
 
 26. Fielp me, Y^HWffl 
 my God : Save me, accord¬ 
 ing to Thy loving-goodness: 
 
 27. And let-them-know 
 that this is Thy hand: THOU, 
 YHWH, hast-done it. 
 
 28. Let them curse, but 
 bless Thou : They-arose, and 
 were-put-to shame, but Thy 
 servant rejoices. 
 
 himself: And as a girdle 
 wherewith he-girds-himself 
 continually. 
 
 20. This is the dealing of 
 the Lord with my slanderers: 
 And with them that speak 
 evil against my soul. 
 
 21. But Thou, O Lord, 
 my Lord, deal with me for 
 Thy Name’s sake : For Thy 
 mercy is good: Deliver- 
 Thou me, 
 
 22. For I am needy and 
 poor: And my heart is- 
 troubled within me. 
 
 23. As a shadow, when it- 
 lengthens, I-am borne-away: 
 I-am-tossed -up-and-down 
 like locusts. 
 
 24. My knees are-weak¬ 
 ened through fasting: And 
 my flesh is changed by 
 reason of [the lack] of oil. 
 
 25. As for me, I - am - 
 become a reproach to them : 
 [When] they-see me they- 
 shake their heads. 
 
 26. Help me, O Lord my 
 God : Save me according to 
 Thy mercy. 
 
 27. And let-them-know 
 that this is Thy hand : And 
 [that] Thou, O Lord, hast- 
 done it. 
 
 28. [Though] they-curse, 
 Thou wilt-bless: Let-them- 
 that-rise-up against me, be- 
 ashamed, but Thy servant 
 shall-rejoice. 
 
PSALM 108 (109). 
 
 469 
 
 29. Mine opponents shall- 
 be-clothed with confusion : 
 They-shall-cover-themselves 
 with their own shame [as 
 with] a mantle. 
 
 30. I - will - give hearty 
 thanks to Y^HW^H with 
 my mouth : Yea, in the 
 midst of many will-I-praise 
 Him ; 
 
 31. For He stands at the 
 right hand of the needy : To 
 save [him] from the judges 
 of his soul. 
 
 29. Let-them that-slander 
 me be-clothed with dis - 
 honour : Let - them - be - 
 covered with their own 
 confusion as with a mantle. 
 
 30. I - will - give - great - 
 thanks to the Lord with my 
 mouth: And in the midst 
 of many will-I-praise Him ; 
 
 31. For He-stands at the 
 right-hand of the poor-man: 
 To save [me] from them- 
 that-persecute my soul. 
 
 The last of the imprecatory Psalms. If, as with good reason 
 we may, we admit the authenticity of the Title, this Psalm is to 
 be referred to the time of Saul’s persecution. The poet complains 
 of several malignant slanderers (vv. 3—5, 20, 25, 27—29), but 
 singles out one from among them, as their representative, as the 
 most inveterate and dangerous of his persecutors. Doeg, cf. 
 Ps. li. (52), Chusai, Semei, or Achitophel, have severally been 
 supposed to be the object of execration (vv. 6—19). St. Peter 
 (Acts i. 20) combines hemistich b of v. 8, with words slightly 
 altered from v. 26 of Ps. lxviii. (69), applying them to Judas. 
 Hence the majority of commentators, ancient and modern, regard 
 this Psalm as prophetic, and directly Messianic; as St. John 
 Chrysostom describes it, “ It is a prophecy in the form of a 
 curse.” The Christ having divested Himself, “ in the days of His 
 flesh,” of His judicial office, invokes the justice of the Father 
 against the traitor concerning whom He had uttered the words 
 recorded in St. Matthew xxvi. 24. The quotation of the Apostle 
 will, however, be amply justified by taking the Psalm to be 
 indirectly or typically Messianic. The persecuted David pre¬ 
 figures the Christ; Doeg, or one of those mentioned above, the 
 fallen Apostle; the unbelieving Jews stand for his accomplices. 
 The dire imprecations of this Psalm are not inconsistent with this 
 view, as they apply but to obdurate evil-doers, and thus are not 
 unseemly on the lips of David, or of David’s Son, unless we 
 
470 
 
 PSALM IO8 (109). 
 
 question God’s right to fulminate His curse against irreclaimable 
 guilt, and to overwhelm the impenitent sinner with His wrath, in 
 time and in eternity. The Psalm sets forth the dealings of Divine 
 Justice with obstinate sinners only. 
 
 v. 2. Syriac, “O God of my glory, be not silent;” Arabic, 
 which approaches LXX., “ O God, neglect not my praise; ” 
 St. Jerome, “ Deus, laudabilis mihi” (O God, to be praised of me). 
 Schegg ( Psalmen . vol. ii.) glosses LXX. and Vulgate rendering, 
 “Delay not to make known my innocence [“praise”=innocence], 
 to confute mine accusers.” “Silence” implies leaving prayer 
 unanswered. v. 2. Rendered literally, as in text. v. 3. Cf. 
 Ps. xxxvii. ( 38 ) 2 t . v. 4 . LXX. render rightly, avrl tov aya-wav fie, 
 anti tou agapdn me, which may mean either (1) “in return for my 
 loving them,” or (2) “ instead of their loving me.” Vulgate has 
 chosen the latter, but the next verse shows that the former inter¬ 
 pretation alone is admissible. “ But I [am] prayer,” glossed by 
 R. Joseph Qimchi, “I can do naught but have continual recourse 
 to prayer;” cf. Ps. cxix. (120) 7, “I [am] peace.” vv. 6—20. 
 Imprecations on a prominent adversary, v. 6. “Set,” appoint 
 with power to punish. “Accuser,” “adversary,” “opponent;” 
 in text, “Satan;” in LXX., Sid/LAo?, diabolos ( = an accuser); 
 St. Jerome, “Satan.” Vulgate plainly takes diabolos in the sense 
 of the foul fiend. Qimchi is of the same opinion. It is not easy 
 to determine from the context, whether the process takes place 
 before the Divine, or before a human tribunal, and in v. 4 , “ they 
 are my adversaries,” “ they withstand me” (in text, “they satan 
 me”), hence, better to take “satan” here as “adversary,” “oppo¬ 
 nent.” In Job i. it occurs as a personal name, so that there is no 
 ground for saying that its use as the name of the evil one is 
 later than David’s time. v. 7. “ Prayer . . . sin,” or, probably, 
 “ a failure,” “ not granted.” Rashi understands this of the Divine 
 judgment; and, indeed, a cry for mercy inspired by a merely 
 natural shrinking from punishment, while the will still clings to 
 evil, is but an aggravation of guilt; cf. Isai. i. 15; Prov. xxviii. 9. 
 Lit., “let him go forth guilty,” i.e., condemned, and fail of mercy 
 (1) at the human, and (2) at the Divine tribunal, v. 8. “Office,” 
 oversight, prefecture, post of authority; here, by LXX. and in 
 Acts i. 20, €,tt terKOTn;v, episkopeen (- inspection, oversight). Doeg 
 
PSALM I08 (109). 
 
 471 
 
 (if he be meant) was the chief of Saul’s herdsmen (1 Kings (Sam.) 
 xxi. 7). Aben Ezra and Rashi assign other meanings to the word, 
 probably to elude its application (Acts i. 20) to Judas, v. 10. 
 Lit., “ Let his sons wandering wander,” i.e., be continually home¬ 
 less vagabonds; St. Jerome, “ Instabiles vagentur;” Roman 
 Psalter (rendering as exactly as possible, LXX. o-aXeyo/ievoL fiera- 
 yao-Tyrcocrav, salevomenoi metanasteetosan), “Commoti amoveantur” 
 (with fear and trembling let them be driven from place to place), 
 all which imply homelessness aggravated by constant harrying— 
 “and let them beg; from out of ( = far from, driven from) their 
 ruins (ruined places), and let them seek [their bread];” LXX., 
 “ be cast out,” instead of “ seek,” probably from reading a form 
 of garash (he expelled), a reading preferred by some eminent 
 modern expositors for dar'shu of present text. “ Habitationibus ” 
 of Vulgate hardly renders olkott&mv, oikopedon, of LXX. (“the 
 site of a house,” and here, as required by text and context, “ the 
 place covered by the ruins of their former home”), v. 11. 
 “ Extortioner,” usurer; St. Jerome, “ exactor ” (collector of taxes, 
 or of debts). “Lay snares;” LXX., St. Jerome, and Vulgate, 
 “search into” ( scrutetur ), study ways and means of despoiling 
 him. LXX. probably read yebat/qesh (let him search) for yenaqqesh 
 of the present text. “Labour,” the fruit of his toil; agricultural 
 especially. v. 12. “Continuing, extending kindness,” cf. Ps. 
 xxxv. (36) 11. So that he will be driven to the usurer, to be 
 dealt with as in v. 11. His children will continue to be vagrant 
 beggars, v. 13. “Posterity;” St. Jerome, “novissimum ejus” 
 
 ( = what is newest, latest = posterity). “ In the next (= the other, 
 the following) generation;” LXX., “in one generation,” reading 
 ’ echadh (one) for ’ acher (another) of text (<^=Daleth, for Resh 
 = r). vv. 14, 15. If not forgiven, they will be visited on him 
 (Exod. xx. 5 ; cf. St. Matt, xxiii. 32—36). v. 16. “The grieved, 
 sad in heart.” “To slay,” the emphatic form ( Pilel ) of verb in 
 text sets forth the unrelenting cruelty of the enemy, vv. 17—19. 
 The poet describes the necessary result of causal sequence, as 
 punishment follows in the wake of unrepented sin. Note the 
 climax in v. 18. v. 20. “Reward,” so St. Jerome, “retributio” 
 (requital); the word in text means “work-done,” “occupation;” 
 in Lev. xix. 13, “wages.” “Opponents,” “adversaries” (in text), 
 
472 
 
 PSALM 108 (109). 
 
 “of them that satan me.” “ From the Lord;” LXX. rightly, 
 Trctpa Kvpiov, pai'a Kyriou. Vulgate seems to have read 7 rapa 
 Kvptw, para Kyrid, “apud Dominum” (with the Lord), v. 21. 
 “Deal,” lit., “do.” “Name’s sake,” as beseems Thy Name, 
 
 “ the Merciful,” made manifest by Thy tender pity. The prayer 
 for deliverance and vindication (vv. 21—26) opens with a strong 
 expression of hope, which contrasts with his previous conviction 
 of the fate in store for his persecutors, v. 23. “As a shadow . . . 
 (///.) I-am-made-to-go;” Targum, “I vanish”—“I am shaken 
 out,” as from the folds of a mantle, “driven to and fro.” v. 24. 
 
 “ My flesh . . . fat.” LXX. have caught the sense of this 
 hemistich, “ My flesh is altered [for the worse], by reason of oil 
 [which is wanting].” Taken in this sense, it may mean the 
 deplorable plight of the poet. Anointing with oil was a token of 
 well-being and gladness; abstinence from food, and neglect of 
 anointing were signs of deep mourning. Cf. Symmachus, ko! f) 
 aap£ ptov rjXXonoOrj airo avaXeaf/Las, kai hee sarx moil eeloiothee apo 
 analeipsias (“and my flesh is altered through neglect-of-anoint- 
 ing”); St. Jerome, “And my flesh is changed ( immutata est 
 absque oleo ) [through being] without oil.” Mish shamen {lit., from 
 oil, fat) is analogous to mim-m'elekh (1 Kings (Sam.) xv. 23), lit., 
 “from king,” i.e., “rejected from [being] king .” Syriac, “My 
 flesh is become thin for oil.” v. 25. My wretched appearance, 
 instead of exciting their compassion, provokes scorn and mockery. 
 “Shake head,” cf. Ps. xxi. (22) 8. v. 26. Targum, “That they 
 may know that this is Thine infliction, and Thou, O Lord, hast 
 done it.” Which may mean, “that they may know that my 
 sufferings at their hands have been permitted by Thee for the 
 fulfilment of Thy designs in my behalf.” v. 27. From this to 
 the end, he returns to the Plural number, as in vv. 2—5 ; the 
 prominent adversary drops out of sight. He passes from lamen¬ 
 tation to confident and joyous anticipation that the prayer of 
 vv. 26, 27 will be granted, v. 28. “ They curse,” cf. vv. 2, 3, 17. 
 The provocation that inspires vv. 6—20 lies in the malignant 
 slanders and curses of his enemies, who proclaim that his mis¬ 
 fortune is the punishment of his sins. v. 29. “Mantle;” in text, 
 an outer tunic, sleeveless, but wide and reaching to the ankles; 
 St. Jerome, “ vestimento ” = “ Diploi's ” of LXX. and Vulgate, a 
 
PSALM 109 (IIO). 
 
 473 
 
 cloak that could be folded twice round the person. “ Let them 
 be wholly covered with (wrapped up in) shame.” v. 31. In 
 vv. 6, 7 the adversary stands at the right hand of the wicked man 
 to accuse him; here, the Lord stands at the right hand of the 
 defenceless victim, as a gracious advocate, to protect him. The 
 former finds no mercy; the “poor” and helpless is rescued from 
 them that seek his life. 
 
 PSALM 109 (no). 
 
 1. To David, a Psalm. An 
 utterance of Y^HWAH to 
 ’Adony (i.e., to my lord), 
 “ Sit - Thou at My right- 
 hand : Until I-make Thine 
 enemies the footstool of Thy 
 feet.” 
 
 2. The sceptre of Thy 
 might shall YHWH stretch- 
 forth from Tsiyyon : Rule- 
 Thou in the midst of Thine 
 enemies. 
 
 3. Thy people [offer them¬ 
 selves] willingly in the day 
 of Thy might, [clad] in holy- 
 vestments : [O Thou, who 
 art] from the womb of the 
 dawn, to Thee is a dew, 
 [attending] Thy birth. 
 
 4. YU WII has-sworn, and 
 will not repent, TlIOU art a 
 priest for ever: After the 
 order of Malki-tsedheq. 
 
 5. 'Adonay at Thy right- 
 hand : Has-smitten kings in 
 the day of His wrath. 
 
 PSALM 109 (no). 
 
 1. A Psalm of David. 
 The Lord saith to my Lord, 
 “ Sit-Thou at My right- 
 hand : Until I-make Thine 
 enemies Thy footstool.” 
 
 2. The Lord shall-send- 
 forth the sceptre of Thy 
 power out of Sion : Rule- 
 Thou in the midst of Thine 
 enemies. 
 
 3. With Thee is the 
 sovereignty in the day of 
 Thy power, in the splendours 
 of [Thy] saints : From the 
 womb before the morning- 
 star have- 1 -begotten Thee. 
 
 4. The Lord has-sworn, 
 and will not repent, THOU 
 art a priest forever: Accord¬ 
 ing to the order of Mel- 
 chisedech. 
 
 5. The Lord at Thy right- 
 hand has-crushed kings in 
 the day of His wrath. 
 
474 
 
 PSALM 109 (no). 
 
 6. He-shall-judge among 
 the nations, He-fills [the 
 land] with corpses : He-has- 
 wounded the head of a large 
 land. 
 
 7. Of a brook in the way 
 shall-He-drink: Therefore 
 shall-He-lift-up the head. 
 
 6. He-shall-judge among 
 the nations, He-shall-fill-up 
 [the number] of corpses: 
 He-shall-crush the heads in 
 the land of many [or, He- 
 shall-crush the heads of 
 many on the earth (?)]. 
 
 7. Of a brook in the way 
 shall - He - drink : Therefore 
 shall-He-lift-up the head. 
 
 From St. Matt. xxii. 42—46; from the parallel passages in 
 St. Mark xii. 35—37 ; St. Luke xx. 41—44, we gather that this 
 Psalm was held to be a Davidic prophecy concerning the Messias 
 —directly Messianic—both by the Christ Himself, and by the 
 Jews His cotemporaries. That the Apostles shared this con¬ 
 viction is proved by their frequent references to the Psalm (cf. 
 Acts ii. 34, 35 ; cf. vii. 55, 56; 1 Cor. xv. 24, &c. ; Ephes. i. 20; 
 Heb. i. 13; vii. 17, 21; viii. 1; x. 12, 13; 1 St. Peter iii. 22). 
 Later Rabbinical expositors assign this Psalm to a Levite, who 
 dedicated it “ to David,” at the time of the Syro-Ammonite war. 
 Those who care to get some notion of the Tantalus-strivings of 
 the anti-Messianic expositors, may consult Hupfeld. But waiving 
 this erudite trifling, the Psalm is to be studied as a direct 
 prophecy of the kingly priesthood and final triumph of David’s 
 Son. The date of its composition can only be conjectured. By 
 some, the translation of the Ark to Sion, by others, the close of 
 the Syro-Ammonite war is assigned. 
 
 v. 1. The royal Seer beholds “in the Spirit” (iv tm Tlyev/xarL 
 T(Z ayio), en to p?iev 7 nati to hagio , St. Mark xii. 36), his Son, 
 ascending on high, to take possession, as touching His manhood, 
 of Almighty power. “Said,” or “saith,” or rather, “the oracle” 
 —“[utterance] of YHWH to my lord”— Adony , not Adonciy , the 
 Plural of majesty, a difference, however, imperceptible in the 
 original unpointed text. “ My lord,” for, though David’s Son, He 
 is “ God made manifest in the flesh.” “ Sit at . . . right hand,” 
 not a mark of occasional honour, but of permanent dignity, since 
 YH“ is to help him in his warfare; cf. St. Matt. xx. 21, where, as 
 
PSALM IO9 (IIO). 
 
 475 
 
 here, it connotes a partnership in sovereign rule. “Until;” as 
 Schegg observes (referring to Gesenius’ Heb. Lex. s.v. “ad/i), in its 
 primary meaning, “ odh is equivalent to “while,” “as long as,” 
 and is less precise, less exclusive than our “until.” “Of His 
 kingdom there shall be no end,” He continues to sit in His 
 Father’s throne after the final subjugation of His enemies (“the 
 footstool of Thy feet,” cf. Jos. x. 24, 25; so Sapor treated 
 Valerian; Tamerlan, Bajazet), yet, with this difference, all 
 conflict will then* be ended, v. 2. “ Sceptre; ” in text, matteh 
 (a rod of chastisement, a staff, but here “a royal sceptre”). “Of 
 Thy might,” either the Messianic regal power, or “Thy mighty 
 sceptre.” “Send forth,” “stretch forth,” “stretch out;” LXX., 
 i£a 7 ro<TTe\<iL, exapostelei , rendered in Vulgate and St. Jerome, 
 “ Emittet ” (= shall send forth), seems, as Thalhofer thinks with 
 St. Chrysostom, to imply the manifestation of Messianic power, 
 by means of messengers, heralds (the Apostles and their 
 successors). “Sion,” the seat and centre of the Messianic 
 theocracy, “the Jerusalem that is above.” The earthly city may 
 be meant, whereof Mount Sion was so marked a feature, cf. Isai. 
 ii. 3; Acts i. 8. “ Rule-Thou,” the words of YH“ to Messias; 
 
 if an apostrophe by the poet, the Imperative stands for a prophetic 
 Future, v. 3. The present text, as it stands with the Masoretic 
 vowel-pointing, runs thus : “ Thy people [are] willingnesses in the 
 day of thy force [strength (?), power (?), army (?)], in ornaments 
 of holiness; from the womb of dawn to Thee a dew of Thy 
 birth.” “Willingnesses,” cf. Judges v. 2, 9; “Dew,” cf. 2 Kings 
 (Sam.) xvii. 12. That this text has been tampered with, to 
 mention no other ground of suspicion, may be inferred from the 
 several bootless attempts (Robertson counts more than fifteen) 
 to elicit from it any but a conjectural meaning. St. Jerome, 
 “ Thy peoples shall be voluntary ( spontanei erunt ), in the day of 
 Thy strength ( foriitudinis ): on the holy mountains ” (so too 
 Symmachus, reading har'rey , “mountains of” (holiness), instead 
 of hadJirey , “ornaments of,” as in the text), “as from the womb 
 shall arise for thee (orietur tibi ) the dew of thine adolescence.” 
 It is to be remembered that yardhuthe-kha (-thy birth, thy 
 youth; in Vulgate rendered “I have begotten thee”) does not, 
 cafinot mean “ thy young men,” “ thy youthful volunteers.” Syriac 
 
476 
 
 PSALM 109 (iio). 
 
 mediates between the present text and LXX., “Thy people [shall 
 be] praiseworthy ( = glorious) in the day of power, in the magnifi¬ 
 cence of holiness; from the womb, from of old, Thee the Son, 
 have I begotten.” “Thee, the Son” (=“0 Son”) is the rendering 
 of tal Vkha (= “ to thee the dew,” “thine the dew”) of text; the 
 Syriac talyo = the little boy, son ; cf. talitha qumi (=“ Girl, arise ”), 
 St. Mark v. 41. LXX. (Cod. Vatican.), “With thee [is] dominion 
 in the day of thy power, in the splendours of Thy saints [or, “of 
 Thy holy things,” or “holinesses”]; from the womb before the 
 morning-star have-I-begotten thee.” Dom Calmet shows that, by 
 eliminating Vkhct tal ( = “to thee the dew”), which has no 
 equivalent in LXX. (hence, neither in Vulgate), a slight change 
 in the grouping together of the letters in text, and by reading it, 
 here and there, with other vowels, the present text may be made 
 to .agree with the early versions. Thus, apart from the pointing, 
 the two initial words may mean, either “ thy people,” or “ with 
 thee.” Vulgate principium appears already in Suetonius, with the 
 meaning of “mastery,” “dominion.” The closing word of the 
 verse in text (of thy birth) may be taken also as an Accusative of 
 time, “[at the time] of thy birth.” That LXX. misunderstood 
 their text is an unproved assertion. We may, however, question 
 whether their version has not suffered somewhat at the hands of 
 scribes and by lapse of time. Thalhofer observes (Erkldrung 
 der Psalmen, p. 647): “ It is not our intention to prove by 
 exegetical and critical reasons the assertion that the Masoretic 
 text must be corrupt. We refer to an able article on this point, 
 by Kaulen (Katholik, a.d. 1865, vol. ii. p. 129). According to 
 Kaulen, the original, and as yet uncorrupted text must have 
 corresponded to the following rendering, ‘ With thee princi¬ 
 pality [?] in the day of thy might, in ornaments of holiness, from 
 the womb, from the dawn, have-I-begotten thee.’ Kaulen is of 
 opinion that this was the original text that was in the hands of 
 the LXX., i.e., the Alexandrian translators, but that it was soon 
 afterwards gradually tampered with. I must own that the learned 
 attempts of Kaulen to prove his assertion have failed to remove 
 my doubts as to the absolute integrity of the Septuagint text. 
 But be this as it may, even were it proved that LXX. do not 
 render the original meaning of the Psalmist, the authenticity of 
 
PSALM 109 (iio). 
 
 477 
 
 our Vulgate could still be maintained in the sense of the decree 
 of the holy Council of Trent. (See Reusch, in Katholik , a.d. i860, 
 p. 660, foil.). 5 ’ “ In the day . . . power,” the day of His second 
 
 parousia , the closing day of the present dispensation, when He 
 will come to judgment, surrounded by those in whom He has 
 triumphed, and who are to take an active part in this judgment 
 (1 Cor. vi. 2). “Womb,” referred by some few expositors to His 
 birth “in the midst of years,” decreed in the Divine counsels, 
 before all ages. But the context favours the view of most of the 
 Fathers, who explain it of His eternal generation in the bosom of 
 the Father, and allege the passage in proof of His consubstan- 
 tiality with the Father. “ Before the day-star,” /.<?., before the 
 utterance of the creative fiat , “ before all ages,” as Theodoret 
 interprets it. v. 4. As Priest-King the Messias will subdue all 
 adverse powers. “Sworn,” in the decree of His Incarnation, 
 cf. Heb. vi. 13, 17, 18. “ Not repent,” the decree is immutable, 
 
 for cf. Gen. vi. 6, where God says, “it repented Him,” &c. 
 “ Priest,” our High Priest in Heaven, who, here below, in the 
 person of His chosen ministers, is ever exercising His priestly 
 office. “According to the order,” “after the manner,” “after the 
 likeness of M.” (Heb. vii. 15), “after the order of [ra^cv, taxin , 
 LXX.; Heb. v. 10] Melchisedech.” See Gen. xiv. 18, “King of 
 Justice,” King of Salem ( = peace) in Hebrew tradition, identified 
 with Sem, the son of Noe. “Salem,” since known as “Jebus,” 
 later as “Jerusalem.” There is, however, another Salem in the 
 district of Sichem (Gen. xxxiii. 18, alternate reading for “in 
 peace. Cf. “ Salim ” = SaAeiJi, Sa/eim, St.John iii. 23). For an 
 excellent commentary on this verse, see Heb. vii. viii. v. 5. “The 
 Lord,” &c. This may mean (1) Messias at YtfHWHFs right 
 hand will crush [even] kings, &c., or (2) YH“ at Messias 5 right 
 hand (i.e., aiding Him). “Has smitten” = “percussit 55 of 
 St. Jerome, “stricken through,” “wounded, 55 Preterite, as in 
 text, for Future, a very common enallage in prophecy. “ Day 
 of wrath,” cf. “day of power,” v. 3. vv. 6, 7. The subject of 
 the verbs is Messias; “Judge,” implies the several functions of 
 sovereignty. Benisch (Jewish translation), “ He shall pronounce 
 judgment among the nations, full of corpses; ” Rabbi Leeser, 
 
 “ There shall be a fulness of corpses : He crushes heads on a 
 
478 
 
 PSALM IIO (ill). 
 
 wide-spread land; ” Targum (taking the verb intransitively), “ It 
 is full of corpses ; ” Syriac, “ He shall judge the nations, and shall 
 fill [with] corpses; He shall cut off the head of many in the 
 earth.” St. Jerome read for geviyydth ( = dead bodies) of text, 
 gedyoth (valleys), hence, “ He has filled valleys (implevit valles), 
 He has smitten the head in a large land ” ( percussit caput in terra 
 mult a = a populous land [?]). We may render, “He fills [the 
 land with] corpses.” Another is suggested, “ [Him who] is full 
 of dead bodies [shall He judge],” meaning the false and perverted 
 agent who brought in sin and death. “ He has wounded the head 
 of a large land; ” LXX. read rabbim ( = many) for rabbdh (wide, 
 great), and rendered rosh ( = head), “heads,” in a collective sense. 
 “Many” ( = of many) should not be construed with “heads” 
 (“heads of many”), as “ in the land ” would be superfluous; 
 rather, “in the land of many,” i.e., “a populous land.” “He 
 has wounded; ” in text, machats , the same word as is rendered 
 “ He has sniitte?i kings,” &c., in v. 5. u Al erets rabbdh (“upon,” 
 “over a wide land”) of text, by Mendelssohn and Delitzsch {inter 
 alios) rendered “ the land of Rabbah,” a rendering not counten¬ 
 anced by the Scriptural usus loquendi. Juda is never called “the 
 land of Jerusalem;” why then foist into the Psalm an out of the 
 way synonym for “Ammon”? v. 7. “While on his way, he shall 
 drink of a (not the) brook;” not “a brook in the way.” “Brook,” 
 “stream;” Vulgate and St. Jerome, “torrent;” suggested pro¬ 
 bably by Gedeon’s test, Judges vii. 5, 6. He will allow nought 
 to delay him in his pursuit of his routed foes, not even thirst, 
 which he will slake at the nearest stream. His perseverance and 
 endurance shall be crowned with victory, “ Therefore shall He 
 (Messias) lift up the (= His) head;” so Thalhofer, Schegg, &c. 
 
 PSALM no (in). 
 
 Halalu-YaH. 1. (Aleph.) 
 I-will-thank Y^HWHI with 
 [my] whole heart: (Beth.) 
 In the council of the up¬ 
 right, and [in] the congrega¬ 
 tion. 
 
 PSALM no (hi)* 
 
 Alleluia. 1. I-will-give 
 Thee thanks, O Lord, with 
 my whole heart: In the 
 council of the just, and [in] 
 the congregation. 
 
PSALM 1 10 (ill). 
 
 479 
 
 2. (Gimel.) Great are the 
 deeds of YaHW*H : (Da- 
 leth.) Sought-out by all 
 that-delight in them. 
 
 3. (He.) Honour and 
 majesty is His work : (Waw.) 
 And His justice stands-fast 
 for ever. 
 
 4. (Za-ym.) A memorial 
 has-He-made for His won¬ 
 drous-works : (Cheth.) Gra¬ 
 cious and compassionate is 
 YaHWeH. 
 
 5. (Teth.) Food has-He- 
 given to them-that-fear Him; 
 (Yodh.) He-will-remember 
 His covenant for ever. 
 
 6. (Kaph.) The might of 
 His deeds has-He-declared 
 to His people : 
 
 (La-medh.) By giving 
 them the inheritance of the 
 Gentiles. 
 
 7. (Mem.) The works of 
 His hands are truth and 
 judgment: 
 
 (Nun.) Steadfast are all 
 precepts; 
 
 8. (Sa-mekh.) Upheld are 
 they for ever and ever: 
 (Ayin.) Made in truth and 
 uprightness. 
 
 9. (Be.) Redemption has- 
 He-sent to His people ; 
 (Tsa-dhe.) He-has com¬ 
 manded His covenant for 
 ever; (Qoph.) Holy and 
 awful is His Name. 
 
 2. Great are the works of 
 the Lord : They are suited 
 to all His purposes. 
 
 3. Praise and majesty is 
 His work : And His justice 
 endures for ever and ever. 
 
 4. He-has-made a me¬ 
 morial of His wondrous- 
 works : The Lord is merci¬ 
 ful and compassionate : 
 
 5. He-has-given food to 
 them-that-fear Him. He- 
 will-be-mindful of His cove¬ 
 nant for ever : 
 
 6. He-has-declared to His 
 people, the power of His 
 works ; 
 
 7. To-give them the in¬ 
 heritance of the Gentiles. 
 The works of His hands are 
 truth and judgment. 
 
 8. Faithful are all His 
 commandments: Established 
 for ever and ever, Made in 
 truth and uprightness. 
 
 9. He-has-sent redemp¬ 
 tion to His people ; He-has- 
 commanded His covenant 
 for ever : Holy and fearful 
 is His Name. 
 
480 
 
 PSALM no (in). 
 
 10. (Resh.) The begin¬ 
 ning of wisdom is the fear 
 of YaHW^H. 
 
 (Sin.) A good under¬ 
 standing have all they-that- 
 do them : 
 
 (Tau.) His praise endures 
 for ever. 
 
 10. The fear of the Lord 
 is the beginning of wisdom. 
 A good understanding have 
 all they-that-do it (i.e., act 
 accordingly [?]): His praise 
 endures for ever and ever. 
 
 This Psalm and the next are both Alphabetical Psalms. In 
 both, the letters of the alphabet mark not only the beginning of 
 verses, as in other Psalms of this class, but the beginning of each 
 separate clause. In both, there are twenty-two lines, each line 
 consisting mostly of three words. In both, the order of the 
 alphabet is strictly kept to, which is not the case in the other 
 Alphabetical Psalms; cf. Pss. xxiv. (25), xxxiii. (34), xxxvi. (37). 
 The first eight verses in each consist of two lines, the last two of 
 three lines, so that vv. 9, 10 both contain three initials, as is 
 suggested, according to the number of the Decalogue. Neither 
 the date, nor author, nor the historical situation that gave occasion 
 to this and the next Psalm can be ascertained. 
 
 v. 1. “Council,” in text, sudh (as the parallel “congregation” 
 seems to require), should mean “the assembly” of his fellow- 
 worshippers. Yet, as Aben Ezra observes, sudh (LXX., kv /3ov\rj, 
 en boulee) seems to imply a narrower, and more select circle, than 
 “ the congregation ” at large. v. 2. The line beginning with 
 Daleth (~d) is somewhat involved. Targum, “Sought out by 
 all who desire them; ” Syriac, “ Sought by all who take pleasure 
 in them;” Arabic, “All His (His every) will is w r orthy to be 
 investigated;” St. Jerome, “ Exquirenda in cunctis voluntatibus 
 suis ” (to be investigated in all their purposes [?]); Qimchi, 
 “ Made plain (laid open - explorato ) to all that take pleasure in 
 them;” Benisch (Jewish version), “Sought out of all that have 
 pleasure therein; ” LXX. (Brenton’s rendering, baldly literal), 
 “Sought out according to all His will” — eis ndvra OeXy'i/xara CLVTOV, 
 eis panta theleemata avtou ( = according to all His wills, desires, 
 purposes). As it now stands, the text may be rendered— 
 (1) “Searched into for all their delights;” or, (2) “They are 
 to be searched into by those that delight therein;” (3) “To 
 
PSALM III (112). 
 
 481 
 
 be searched into for all their delights; ” (4) “ They are thrown 
 open to the search of all that delight in them,” cf. Qimchi. 
 v. 3. “ Honour and majesty,” nouns instead of adjectives. 
 
 “Doings;” in text, collective Singular, “doing,” which is ever 
 marked by “justice,” not punitive, but beneficent; cf. St. Matt 
 v. 20; vi. 1. v. 4. “Memorial,” referred by some to the insti¬ 
 tution of the Passover, &c. v. 5. “Food;” in text, tereph 
 (usually = “ prey,” cf. Prov. xxx. 8); a reference to the manna, 
 a signal proof of His mindfulness of His covenant, v. 6. 
 “ Annuntiabit ” of Vulgate and St. Jerome, is to be rendered, as 
 in text, by the Preterite (LXX., Aorist), “not by word, but by 
 deed has He made it known,” “by giving them the heritage,” &c. 
 “ Truth,” fulfilment of His promises to Abraham. “ Judgment,” 
 the punishment, the extermination the Chanaanites had so richly 
 deserved. The “food” of v. 5 is very naturally applied, by 
 St. Augustine, Theodoret, and others, to the Eucharistic banquet; 
 but it is only an accommodation, v. 7. “Steadfast,” sure. v. 8. 
 “ Upheld,” stayed, supported, well propped-up ( semukhim , in text, 
 cf. Samekh = a prop), v. 9. “ Redemption,” the deliverance from 
 Egyptian bondage, closely followed by the promulgation of the 
 Law, the expression of His unchangeable truth and equity. 
 “Appointed,” decreed, commanded, established His covenant 
 for ever. v. 10. “Beginning;” in text, reshith; cf. Prov. i. 7; 
 ix. 10, &c. Probably, “the chief part,” the main part, cf. German 
 hauptsache; KecfxxXacov, kephalaion — tho, chief point. To order 
 one’s life by God’s Law is the surest means of attaining to that 
 insight into the Divine plans we call “wisdom,” cf. St.John 
 vii. 17. LXX. and St. Jerome, earn, wrongly referred “/V” to 
 “wisdom,” instead of to “precepts” (in text, “them”) of v. 7. 
 “A good understanding;” Revised Version in margin gives the 
 alternative, “good repute.” “His praise,” &c., (may be), that of 
 all such men. 
 
 PSALM hi (112). PSALM 111 (112). 
 
 1. Halalu-YaH (Aleph.) 1. Alleluia; [a Song] on 
 The happinesses of the man the return of Aggaeus and 
 [that] fears Y^HWFH : Zacharias. 
 
 FF 
 
482 
 
 PSALM III (lI 2 ). 
 
 (Beth.) [That] In His- 
 commandments delights 
 greatly. 
 
 2. (Gimel.) Mighty in the 
 earth shall-be his seed: 
 (Daleth.) The generation of 
 the upright shall-be-blessed. 
 
 3. (He.) Wealth and 
 riches are in his house : 
 (Waw.) And his justice 
 stands-fast for ever. 
 
 4. (Za-yin.) There-dawns 
 [even] in the darkness a light 
 for the upright-men : 
 
 (Cheth.) The gracious, 
 compassionate and just. 
 
 5. (Teth.) Happy the 
 man [that] deals-graciously 
 and lends : 
 
 (Yodh.) Who-can-main- 
 tain his cause in judgment: 
 
 6. (Kaph.) For he-shall 
 not be-moved for ever: 
 (Lamedh). In remembrance 
 everlasting shall the just- 
 man be. 
 
 7. (Mem.) Because of 
 evil tidings he shall not fear : 
 (Nun.) Fixed-is his heart, 
 trusting in YHWH. 
 
 8. (Samekh.) Relying is 
 his heart, he shall not fear; 
 (Ayin.) Until he-look upon 
 his adversaries. 
 
 9. (Pe.) He-has-dispersed, 
 he-has-given to the poor; 
 
 Blessed is the man that 
 fears the Lord: He-will- 
 greatly delight in His com¬ 
 mandments. 
 
 2. Hisseed shall-be mighty 
 in the earth: The genera¬ 
 tion of the upright shall- 
 be-blessed. 
 
 3. Glory and riches are in 
 his house: And his justice 
 endures for ever and ever. 
 
 4. For the upright there- 
 arises a light in darkness: 
 The merciful, the compas¬ 
 sionate and just. 
 
 5. Happy the man that 
 shows-pity and lends : Ple- 
 will-direct his affairs with 
 judgment: 
 
 6. For he-shall never be- 
 moved. 
 
 7. The just-man shall-be 
 in everlasting remembrance: 
 He-shall not be-afraid of 
 [any] evil report. His heart 
 is ready to-trust in the Lord. 
 
 8. His heart is fixed, he- 
 shall not be-afraid : Until 
 he-look [securely] upon his 
 enemies. 
 
 9. He - has - dispersed - 
 abroad, he-has-given to the 
 
PSALM III (I 12 ). 
 
 483 
 
 (Tsa-dhe.) Hisjusticestands- 
 fast for ever: (Qdph.) His 
 horn shall-be-exalted with 
 glory. 
 
 10. (Resh.) The wicked 
 shall-see [it], and be-envi- 
 ously-enraged ; 
 
 (Shin.) His teeth shall- 
 he-gnash, and melt-away. 
 (Tau.) The desire of the 
 wicked shall-perish. 
 
 poor ; His justice endures 
 for evermore: His horn 
 shall-be-exalted with glory. 
 
 10. The sinner shall-see 
 [it] and be-enraged. He- 
 shall-gnash his teeth and 
 pine-away: The desire of 
 the sinners shall-perish. (Cf. 
 Prov. x. 28.) 
 
 This Psalm is, in all probability, the work of the same author 
 as the foregoing, of which it is, so to speak, the counterpart. The 
 former sets forth the wondrous works of God, His attributes; this 
 tells of the work and character of those who keep the command¬ 
 ments, that especially which enjoins the practical love of our 
 neighbour. The Vulgate addition to the Title (wanting in text 
 and LXX.) may imply that these Prophets, who accompanied 
 Zorobabel on his return from exile, recommended the frequent 
 use of this Psalm to the restored captives (cf. 1 Esdras (Ezra) 
 v. 1, 2). 
 
 v. 1. Syriac (hemistich 2), “And is heedful of His command¬ 
 ments.'’ v. 2. “Mighty” (in text, gibbor ), besides warlike courage, 
 may imply the influence attaching to wealth, cf. Ruth ii. 1. v. 3. 
 “Wealth;” St. Jerome, “substance;” LXX. probably read hddh 
 (glory), instead of hon in the present text ( = wealth), “ Justice;” 
 the same is said of God in v. 3 of foregoing Psalm ; perhaps, here 
 as there, “beneficence;” cf. St. Matt. vi. 1. A Rabbinic adage, 
 Melach mammd?i ts'daqah (= the salt of riches [is] almsgiving). 
 “Stands-fast” in its temporal results, which extend to his posterity, 
 and gathers store for eternity, v. 4. “Darkness,” “light,” stand 
 respectively for affliction and prosperity. The verse would bear 
 the rendering, “A light dawns ... for every gracious, com¬ 
 passionate, and just man.” Or again, “ Light ” may here mean 
 God (cf. Ps. xxvi. (27) 1), of Whom “gracious” and “com¬ 
 passionate ” are predicated in v. 4 of the foregoing Psalm. Cf. 
 Isai. lviii. 8; lx. 1—3; St. Matt. v. 45, 48. v. 5. St. Jerome, 
 “ Bonus vir clemens et foenerans dispensabit verba sua in judicio ” 
 
484 
 
 PSALM 1 12 (113). 
 
 (a good man, gracious and disposed-to-lend will order his words 
 with judgment); St. Augustine, “ Suavis vir ” (a mild, sweet- 
 tempered man); St. Ambrose, “beatus” ( = blessed); LXX., 
 X/o77o-to5 avr/p, chreestos aneer (a kind, good-natured man). 
 “Jucundus” (pleasant, cheerful) of Vulgate seems to imply that 
 the man is both happy ( beatus) and sheds happiness around him. 
 “ Maintain . . . cause,” or, “ maintains his words in justice,” i.e., 
 “ who is faithful in fulfilling his plighted word; ” Symmachus, 
 oLKovop.wv tcl 7rp0.yp.aTa avrov pera xpLcre cos, oikonomdii ta prag?nata 
 avtou metci kriseds (= managing his affairs with judgment). 
 “Sustain,” “maintain,” is the meaning of a derivative con¬ 
 junction of the verb in text (. Pilpel ), which primarily means 
 “to measure.” His beneficence is rewarded by his being enabled 
 to maintain successfully his affairs, interests (“words”) in the 
 law courts. Aoyovs, Logons , of LXX. (“words”) seem to lay 
 stress on his able pleading and consequent success as the reward 
 of his “ kindness.” v. 8. “ Be-moved; ” in text, LXX., and 
 St. Jerome, “Shall not fearP v. 9. “Dispersed,” cf. Prov. xi. 24; 
 2 Cor. ix. 9. “ Horn,” the emblem, the weapon of the might, 
 
 whereby he overcomes “ with glory.’' 
 
 PSALM 112 (113). 
 
 Halalu-YaH. 1. Praise, ye 
 servants of YHWH : Praise- 
 ye the Name of YcrHW^H. 
 
 2. Be the Name of 
 YHWH blessed : From this- 
 time-forth, and for evermore. 
 
 3. From the rising of the 
 sun till its going-down : 
 Praiseworthy is the Name of 
 YaHWeH. 
 
 4. High above all nations 
 is YtfHWHd : Above the 
 heavens is His glory. 
 
 PSALM 112 (113). 
 
 Alleluia. 1. Praise the 
 Lord, ye servants [of His] : 
 Praise the Name of the 
 Lord. 
 
 2. Blessed be the Name 
 of the Lord : From this time 
 forth, and for evermore. 
 
 3. From the rising of the 
 sun unto its setting: The 
 Name of the Lord is to-be- 
 praised. 
 
 4. The Lord is high above 
 all nations : And His glory 
 is above the heavens. 
 
PSALM I 12 (i 13). 
 
 485 
 
 5. Who is like YHWH 
 our God : That-has-His-seat 
 on-high, 
 
 6. That-condescends to 
 regard : The heavens and 
 the earth ? 
 
 7. He-raises the miserable 
 from the dust: He-lifts-up 
 the needy-one from the 
 dunghill, 
 
 8. To set [him] with 
 princes : With the princes of 
 His people. 
 
 9. Who makes the barren 
 housewife to dwell joyfully : 
 The mother of children. 
 Halalu-YaH. 
 
 5. Who is like the Lord 
 our God: Who dwells on 
 high (lit., “ in the heights ”), 
 
 6. Yet looks on lowly- 
 things in heaven and on 
 earth ? 
 
 7. That-raises the needy- 
 one from the ground : And 
 lifts-up the poor from the 
 dunghill. 
 
 8. That He-may-set him 
 with princes: With the 
 princes of His people. 
 
 9. Who settles the barren- 
 woman in a house: the 
 rejoicing mother of children. 
 
 The date (probably, post-Exilic) and author of this Psalm are 
 unknown. With the five following Psalms, it forms the Egyptian 
 “ Hallel,” or “ the Hallel.” The “great Hallel ” is Psalm cxxxv. 
 (136), called the 7r0A.veA.e0s, polyeleos , by the Greeks. While the 
 second Temple lasted, the former Hallel was sung ten times a 
 year, at Passover, Pentecost, Tabernacles, on each of the eight 
 days of the Dedication anniversary, and subsequently, by custom, 
 at each New Moon. At the Passover supper, the Hallel was 
 divided into two parts : the former (Ps. cxii. (113)—Ps. cxiii. (114) 
 1—8) being sung before the second cup was passed round, i.e., 
 before the actual beginning of the meal. The latter part (Ps. cxiii. 
 9—26 ( = Ps. 115, vv. 1 —18) to Ps. cxvii. (118) inclusive) at the 
 filling of the fourth cup (kds Hallel — the cup of the Hallel). On 
 the last six days of Passover, and at New' Moons, Pss. cxiii. 9—19 
 (= Ps. 115, vv. 1 —11), and cxiv., cxv. ( = Ps. 116) were omitted. 
 'Y/xK/70-avres, hymneesantes (“when they had sung a hymn,” 
 St. Matt. xxvi. 30), refers to this part of the Paschal rite, and 
 hence is rendered by Franz Delitzsch, in his Hebrew version of 
 the New r Testament, “ Having sung the Hallel.” This hymn 
 may be divided into three strophes: 1. (vv. 1—3) Praise the 
 
486 
 
 PSALM 113 (114). 
 
 Lord; 2. (vv. 4—6) for His peerless greatness; 3. (vv. 7—9) for 
 His loving condescension. It is, in all probability, a post-Exilic 
 composition, forming, as it were, a link between the Song of Anna 
 (1 Kings (Sam.) ii. 1—10) and the Magnificat of the All-holy. 
 
 v. 1. “Servants,” Israel, as set apart from the heathen, and 
 specially consecrated to God’s service. “ Servants ” (not children), 
 so rendered by St. Jerome ; servi = SovXol, donloi ( = “ servants,” 
 “slaves”), by Aquila, Symmachus, and Theodotion. In classical 
 usage, pueri frequently means “servants;” cf. French, garcon; 
 old English, knave . v. 3. From East to West, i.e., everywhere 
 and at all times, the semper et ubique 1 of the Divine Liturgy. 
 “ Name,” so far forth as God imparts to man a knowledge of 
 Himself, He makes for Himself a Name. By His Self-manifes¬ 
 tation in Nature and conscience, He can (should) be universally 
 known (cf. Rom. i. 20, 21), and hence, is “to be praised,” 
 “ worthy-of-praise ” everywhere, vv. 4—6. Reasons for praise, 
 v. 5. “Who dwells on high,” so Gesenius; Revised Version, 
 “That has His seat on high;” St. Jerome, “Who dwelling on 
 high (in altis) regards lowly-things in heaven and on earth; ” 
 Syriac, “Who dwells on high, and looks into the deep, heaven 
 and earth; ” Professor Cheyne, “ Who dwells so high, who looks 
 so low in heaven and earth.” The literal rendering, “The making 
 ( = who makes [Himself], His place) high to sit (~to dwell).” 
 v. 6. “ And makes low (condescends) to see,” &c., i.e., “ Who 
 looks down as low even as the heavens and the earth.” vv. 7, 8. 
 All but word for word in the Song of Anna (1 Sam. ii. 8). 
 “Dust,” “dunghill,” the extremes of destitution and misery, 
 vv. 7—9. Instances of condescension, eg., Joseph, Moses, Anna, 
 David, v. 9. “ Barren,” hence despised, and liable to be divorced. 
 Her fecundity establishes her position, “settles” (cf. St. Jerome’s 
 collocat ) the erst barren housewife in the family. 
 
 PSALM 113 (114). PSALM 113 (114). 
 
 i. At the going-forth of 1. Alleluia. When Israel 
 Israel from Mits’raim : Of went out of Egypt: The 
 the house of Jacob from a house of Jacob from a bar- 
 people of strange-tongue, barous people, 
 
 1 “At all times and everywhere.” 
 
PSALM II5. 
 
 487 
 
 2. Judah became His 
 sanctuary: Israel His do¬ 
 minion. 
 
 3. The sea saw and fled : 
 Yar’den itself was-turned 
 backwards ; 
 
 4. The mountains skipped 
 like rams : The hills like the 
 sons of the flock. 
 
 5. What to thee (i.e., what 
 ails thee), O sea, that thou- 
 fleest: Thou Jordan, that 
 thou-turnest backwards ? 
 
 6. Ye mountains, that ye- 
 skip like rams : Ye hills, like 
 young sheep? (lit., sons of 
 the flock). 
 
 7. At the presence of 
 ’Adhon tremble, O earth: 
 At the presence of the God 
 of Jacob ; 
 
 8. Who turned the rock 
 into a pool of waters : The 
 flint into a fountain of waters. 
 
 PSALM 115 
 
 (1 according to the Hebrew). 
 
 1. Not to us, YtfHW^H, 
 not to us, But to Thy Name 
 give glory : P'or Thy loving¬ 
 goodness, for Thy truth. 
 
 2. Why should the Gen¬ 
 tiles say : “ Where is now 
 their God ? ” 
 
 2. Judaea became His 
 sanctuary: Israel His do¬ 
 minion. 
 
 3. The sea saw and fled : 
 Jordan was turned back¬ 
 wards : 
 
 4. The mountains skipped 
 like rams: The hills like 
 young sheep. 
 
 5. What ails thee, O sea } 
 that thou-fleest: And thou 
 Jordan, that thou-turnest 
 backwards (art turned back¬ 
 wards) ? 
 
 6. Ye mountains, that ye- 
 skipped like rams: Ye hills, 
 like the lambs of sheep? 
 
 7. At the presence of the 
 Lord the earth quaked : At 
 the presence of the God of 
 Jacob ; 
 
 8. Who turned the rock 
 into pools of waters: The 
 sharp-cliff into fountains of 
 waters. 
 
 1- 9. Not to us, O Lord, 
 not to us, But to Thy Name 
 give glory, 
 
 2- 10. Because of Thy 
 mercy and of Thy truth; 
 Lest at-any-time the nations 
 say, “ Where is their God ? ” 
 
488 
 
 PSALM 1 1 5. 
 
 3. Since our (rod is in 
 the heavens: All that He- 
 pleased He-has-done. 
 
 4. Their idols are silver 
 and gold : The work of the 
 hands of man. 
 
 5. A mouth to them (i.e., 
 have they), but they-speak 
 not: Eyes have they, but 
 they-see not. 
 
 6. Ears have they, but 
 they-hear not: A nose have 
 they, but they-smell not. 
 
 7. Hands have they, but 
 they-handle not; Feet have 
 they, but they-walk not: 
 They-utter-no-sound with 
 their throat. 
 
 8. Like to them be the 
 makers of them : Every-one 
 that trusts in them. 
 
 9. O Israel, trust in 
 YHWH : Their help and 
 their shield is He. 
 
 10. O house of Aaron, 
 trust-ye in YHWH : Their 
 help and their shield is He. 
 
 11. Ye-that-fear YHWH, 
 trust in YHWH : Their help 
 and their shield is He. 
 
 12. YHWH has-been- 
 mindful of us; He-will- 
 bless; He-will-bless the 
 house of Israel : He-will- 
 bless the house of Aaron. 
 
 3- 11. But our God is in 
 heaven : He-has-done what¬ 
 soever He-pleased. 
 
 4- 12. The idols of the 
 nations are silver and gold ; 
 Works of the hands of men- 
 
 5- 13. A mouth have-they, 
 but they-speak not: Eyes 
 have-they, but they-see not. 
 
 6- 14. Ears have-they, but 
 they-hear not: Noses have- 
 they, but they-cannot-smell. 
 
 7- 15. They-have hands, 
 but they - cannot - handle ; 
 Feet have-they, but they- 
 cannot - walk : They-can- 
 utter-no-sound through their 
 throat. 
 
 8- 16. Like to them be 
 they that make them : And 
 all who trust in them. 
 
 9- 17. The house of Israel 
 trusts in the Lord: Their 
 help and protector is He. 
 
 10- 18. The house of 
 Aaron trusts in the Lord : 
 Their help and protector is 
 He. 
 
 11- 19. They that fear the 
 Lord trust in the Lord : 
 Their help and protector 
 is He. 
 
 12- 20. The Lord has- 
 been-mindful of us; and 
 blessed us: He-has-blessed 
 the house of Israel: He-has- 
 blessed the house of Aaron. 
 
PSALM I I 5. 
 
 489 
 
 13. He-will-bless them- 
 that-fear YHWH : The 
 little-ones with the great- 
 ones. 
 
 14. YczHWYH increase 
 you more and more: You 
 and your children ! 
 
 15. Blessed are ye of 
 YHWH : The Maker of the 
 heavens and of the earth. 
 
 16. The heavens are the 
 heavens of YHWH : But 
 the earth has-He-given to 
 the sons of man. 
 
 17. The dead praise not 
 YaH : Neither any that-go- 
 dovvn into silence ; 
 
 18. But we will-bless YaH: 
 From this-time-forth and for 
 ever. Halalu-YaH. 
 
 13- 21. He-has-blessed all- 
 them that fear the Lord: 
 Both small and great. 
 
 14- 22. The Lord increase 
 you more and more: Both 
 you and your children. 
 
 15- 23. Blessed are ye of 
 the Lord : Who made heaven 
 and earth. 
 
 16- 24. The heaven of 
 heaven is the Lord’s: But 
 the earth has-He-given to 
 the children of men. 
 
 17- 25. The dead cannot- 
 praise Thee, O Lord : 
 Neither can any who go- 
 down to the nether-world ; 
 
 18- 26. But we, the living, 
 will-bless the Lord : From 
 this time-forth and for ever. 
 
 LXX. and Vulgate have shifted the final “ Alleluia ” of the 
 preceding Psalm to the beginning of this. In the Hebrew text, 
 a new Psalm (Ps. 115) begins at v. 9, which in Vulgate is 
 numbered v. 1, and so on to the closing v. 18. If we may trust 
 the editors of St. Jerome’s works, the division was unknown to 
 him. The Syriac, Arabic, and Ethiopic versions are here at one 
 with LXX. and Vulgate. In more than seventy Hebrew MSS., 
 and in the hook entitled Yalkut, Pss. 114, 115 (Hebrew number¬ 
 ing) appear as one Psalm. As is said above, the “ Hallel ” at the 
 Passover supper was divided into two parts : the former ending at 
 v. 8 (inclusive) of Ps. cxiii. (114); the latter, which was sung at 
 the end of the meal, beginning at Ps. cxiii. 9 ( = cxv. 1). It is 
 probable that this division was marked in the MSS., and so gave 
 occasion to the bi-section of the Psalm. Thus far Thalhofer. 
 But Schegg, De Muis, not to mention other Catholic expositors, 
 favour the opposite view, on the very cogent grounds of the 
 
490 
 
 PSALM I I 5. 
 
 difference of style and of rhythm, and of the disparity of the 
 subject-matter. Two Psalms might well be linked together for 
 liturgical use, but the bi-section of one and the self-same Psalm is 
 hardly conceivable. Eusebius mentions Greek codices , in which 
 this division is marked. 
 
 v. 1. Israel delivered from bondage was formed into a nation, 
 set apart to be the custodian of revelation, the depositary of the 
 Promises, “a holy nation” (Exod. xix. 6). Lo“ez (rendered 
 “barbarous,” i.e., “of foreign speech”) occurs nowhere else in 
 the Hebrew Scriptures. v. 2. LXX. and Vulgate, “Judaea,” 
 misled by the Feminine form of “was,” “became;” in text and 
 St. Jerome, “Judah,” “Judas,” the tribe which took the lead in 
 the march across the desert (Numb. x. 14). “Sanctuary;” 
 LXX., aytW/xa, hagiasma (=hallowed thing), set apart, consecrated 
 to God. “Dominion” (in text, “His dominions”), well rendered 
 iiovo-la, exousia , by LXX., cf. ’E^oucrta ’Ao-tas ( = “ the supreme 
 rule over Asia ”). As subject to the direct government of God, 
 Israel might be called “His dominion,” cf. Numb, xxiii. 21; 
 Deut. xxxiii. 5. vv. 3—6. The division of the Red Sea (Exod. 
 xiv. 21), of Jordan (Josue iii. 14, Szc.), respectively at the begin¬ 
 ning and at the end of the desert-pilgrimage. “ Mountains . . . 
 hills skipped,” refers, probably, to the convulsions of Nature that 
 accompanied the Sinaitic Theophany (Exod. xix. 18; cf. Ps. 
 xxviii. (29) 6). In v. 6, the old Latin Psalters supply “quia,” cor¬ 
 responding to on, hoti, of LXX. (because, for that); St. Augustine 
 and Prosper, “quare” (why?), vv. 7, 8 reply to the question. 
 St. Jerome and Syriac, “ contremiscit ” (the earth trembles). 
 Qimchi makes the earth itself reply, “At the presence of YH“ 
 my trembling ” = “ I tremble.” LXX. seem to have taken chdli, 
 (“tremble thou”) as an Infinitive with Yddh (=y) paragogic. 
 “Rock” (— isur ), Exod. xvii. 6. “Flint,” so St. Jerome and 
 Gesenius. v. 1-9. We, on our part, have no claim, but Thy glory 
 is at stake, v. 2-10. St.Jerome, “ Lest [Let not] the Gentiles say” 
 (Ne dicant, <Src.). v. 3-11. LXX. (Cod. Vatican.), “But our 
 God in heaven and on earth has done whatsoever He 
 pleased,” followed by several old Latin Psalters. “ Fools to 
 think that our God, the Almighty, is as one of their lifeless 
 idols!” v. 7-15. Lit., “[As for] their hands, they cannot 
 
PSALM 114 (ll6). 
 
 491 
 
 handle; their feet, they cannot walk; [far from being capable 
 of articulate speech], they cannot utter a sound with their 
 throat.” St. Jerome, “non sonabunt,” literal rendering of LXX. 
 ov (f>o)V 7 jo-ov(nv , ou phonecsousin. v. 8-16. “Like to them,” cf. 
 Rom. i. 21. vv. 9-17—n-19. “Israel,” the people at large; 
 “Aaron,” the clergy; “Fearers of YH“,” proselytes, or the 
 worshippers of God among the heathen, or the whole of the 
 chosen race. “ Proselytes ” are frequently mentioned in Acts 
 (cf. Acts x. 2; xiii. 16, 43, 50). On some Latin epitaphs, 
 “ Metuens ” (— fearing) is the designation of a proselyte of the 
 gate. “Shield;” St. Jerome, with Vulgate, “protector;” he 
 renders “trust” in Present Indicative, “confidit,” “confidunt” 
 (“trusts,” “they trust”). v. 12-20. “He (who hitherto) has 
 been mindful of us, will bless.” vv. 14, 15-22, 23. The change 
 of pronoun (you) is best explained by supposing that, at v. 12, 
 a choir of priests intervenes with a blessing, v. 14-22. In text, 
 “ May YH“ add upon you, upon you and upon your children,” 
 impart His blessings still more plentifully; St. Jerome, “Addat 
 Dominus super vos,” &c., literally with LXX. and Vulgate, 
 v. 15-23. “Maker of . . . and earth,” hence, unlike the lifeless idols, 
 mighty to grant all our petitions, vv. 16—18-24—26. Perhaps, 
 the response of the people. In “ heaven ” His glory is made 
 manifest. “But the earth,” &c., therefore will we, who dwell on 
 the earth, pay Him ceaseless homage. “Silence;” so too 
 St. Jerome, “silentium,” diimah — silence, the place of silence = 
 Hades, the nether-world. In Latin, the dead are called “ silentes ” 
 (silent-ones). Ibn Ezra prefers “ excision ” (cutting off), the place 
 where men are cut off from communion with the living, from the 
 solemnities of common worship. 
 
 PSALM 114 (116). 
 
 1. I-love, because Yc?H- 
 WrH hears my voice [and] 
 my supplications, 
 
 2. Because He - has - 
 inclined His ear to me; 
 
 PSALM 114 (116). 
 
 Alleluia. 1. I-love, because 
 the Lord hearkens to the 
 voice of my supplication, 
 
 2. Because He - has - in¬ 
 clined His ear to me : There- 
 
49 2 
 
 PSALM I I 5. 
 
 Therefore in my days (i.e., 
 as long as I live) will-1-call 
 [upon Him]. 
 
 3. The cords of death 
 compassed me, And the 
 pains of Sheol found me 
 [got-hold of me]: Distress 
 and sorrow did-I-find ; 
 
 4. Then I-called-upon the 
 Name of YrzHWAH : “ Pray, 
 YHWH, deliver-Thou my 
 soul.” 
 
 5. Gracious is YHWH, 
 and just: Yea, our God is 
 compassionate. 
 
 6. Y<?HW<?H keeps the 
 simple: I-was-brought-low, 
 but He-saved me [or, helped 
 me]. 
 
 7. Return, my soul, to thy 
 rest: For YHWH has-dealt- 
 bountifully with thee. 
 
 8. For Thou-hast-deliver- 
 ed my soul from death, 
 Mine eye from tears: My 
 foot from stumbling. 
 
 9. I - will - walk before 
 YHWH : In the lands of the 
 living. 
 
 10-1. I-believe, for I-will- 
 speak : I was - afflicted 
 
 exceedingly. 
 
 fore will-I-call [upon Him] 
 while I-live. 
 
 3. The pangs of death 
 
 compassed me, And the 
 perils of the nether-world 
 [of the grave (?)] found me : 
 Affliction and sorrow did-I- 
 find ; 
 
 4. Then I - invoked the 
 Name of the Lord : O Lord, 
 deliver my soul. 
 
 5. The Lord is merciful 
 
 and just: Yea, our God 
 
 shows-tender-pity. 
 
 6. The Lord guards little- 
 ones : I - was - brought - low, 
 but He-delivered me. 
 
 7. Return, my soul, to thy 
 rest: For the Lord has- 
 dealt-kindly with thee. 
 
 8. For He-has-rescued my 
 
 soul from death, Mine eyes 
 from tears : My feet from 
 
 slipping. 
 
 9. I will-be-well-pleasing 
 to the Lord, In the land of 
 the living. 
 
 PSALM 115 
 
 (in LXX. and Vulgate). 
 
 Alleluia. 10. I-believed, 
 Wherefore I-have-spoken : 
 But I was exceedingly 
 
 afflicted. 
 
PSALM (11 5 ). 
 
 493 
 
 11- 2. I said in mine 
 alarm : Every man is a liar. 
 
 12- 3. How shall-I-return 
 to YaHWeH : All His 
 benefits to me ? 
 
 13- 4. I-will-lift-up the 
 cup of salvations : And I- 
 will-call upon the Name of 
 YHWH. 
 
 14- 5. My vows to YHWH 
 will-I-pay : Oh that [it may 
 be] before all His people ! 
 
 15- 6. Precious in the eyes 
 of YaHWeH : Is the death 
 of His pious-ones. 
 
 16- 7. Ah! I pray, YHWH, 
 for I am Thy servant, I am 
 Thy servant, the son of Thy 
 handmaid : Thou - hast - 
 loosed my bonds ; 
 
 17- 8. To Thee will - I - 
 sacrifice the sacrifice of 
 thanksgiving: And I-will- 
 call - upon the Name of 
 YHWH. 
 
 18- 9. My vows will- 1 -pay 
 to YHWH : Oh that [it may 
 be] before all His people ! 
 
 19- 10. In the courts of 
 the house of Y^HW^H, In 
 the midst of thee, Jerusalem. 
 Halalu-YaH ! 
 
 11. I said in mine amaze¬ 
 ment : Every man is a liar. 
 
 12. What can-I-return to 
 the Lord : For all that He- 
 has-done for me ? 
 
 13. I-will-take the cup of 
 salvation: And -1 - will - call 
 upon the Name of the Lord. 
 
 14. I-will-pay my vows to 
 the Lord: Before all His 
 people. 
 
 15. Precious in the sight 
 of the Lord : Is the death 
 of His saints. 
 
 16. O Lord, I am indeed 
 Thy servant, I am Thy 
 servant, and the son of Thy 
 handmaid : Thou-hast-burst 
 my bonds asunder ; 
 
 17. I-will-sacrifice to Thee 
 a victim of praise: And I- 
 will-call-upon the Name of 
 the Lord. 
 
 18. I-will-pay my vows to 
 the Lord : Before all His 
 people ; 
 
 19. In the courts of the 
 house of the Lord, In the 
 midst of thee, Jerusalem. 
 
 According to their wont, LXX. and Vulgate have transferred 
 the final “ Alleluia ” of the foregoing Psalm to the beginning of 
 this. St. Jerome and Syriac agree with the Hebrew, which deals 
 with Psalms 114, 115 (Vulgate reckoning) as one Psalm (Ps. cxvi.). 
 Symmachus and the Arabic follow LXX. and Vulgate. The dat 
 
494 
 
 PSALM 1 1 5. 
 
 and author cannot be ascertained. In all probability, the Psalm 
 (both Psalms [?]) is post-Exilic. 
 
 v. 1. “I love,” better than “I loved,” as denoting continu¬ 
 ance; supply “the Lord,” “Him,” “because He has heard,” &c. 
 Cf. Ps. xvii. (18) 2. Syriac, Arabic, Armenian, Rashi, and Aben 
 Ezra, “ I earnestly desired that the Lord would hearken,” &c. 
 “My voice” (« qoli ); Aben Ezra quotes the opinion that the 
 suffixed i (to qol , meaning my) is merely paragogic, and so renders, 
 as in LXX., Vulgate, and St. Jerome, “the voice of my suppli¬ 
 cations.” Aben Ezra, “my voice [in] my supplications.” v. 2. 
 “ I will call,” i.e., lift up the voice of thanksgiving, strains of 
 praise, cf. Ps. xvii. (18) 4. v. 3. “Pains of Sheol,” the straits, 
 the distresses of the grave ( = angustice sepulchri ). v. 4. Deliver¬ 
 ance, either from individual peril, or from the threatened 
 absorption of Israel’s nationality by the surrounding heathenism, 
 during the Captivity. v. 6. “ Simple,” the guileless; LXX., 
 “infants;” St. Jerome and Vulgate, “ little-ones,” whose faith 
 and trust in God are child-like, cf. St. Matt. xi. 25. v. 7. Z/V., 
 “into thy rests;” “rests,” emphatic, as connoting his several 
 toils and perils, v. 9. “Walk” with (before) God; Gesenius, 
 “to walk in truth and uprightness,” “to lead a life pleasing to 
 God,” hence, the Old Itala, “ complacebo ante Dominum ” 
 (= “ I will be well-pleasing in the sight of the Lord ”). The 
 verses of Ps. 115 (LXX. and Vulgate reckoning) are numbered in 
 Vulgate as if it were a continuation of the preceding Psalm, 
 whereby the following connection is suggested: Despite the 
 dangers that threatened me, my faith and trust were so firm, 
 that though “greatly afflicted,” “I spoke,” as in v. 9. “Speak 
 I will,” “speak I must,” LXX.; St. Jerome, “Therefore did I 
 speak,” as in 2 Cor. iv. 13. v. 2-11. “In my haste,” “hasty 
 flight;” [?] St. Jerome, “in stupore meo ” (in my stupefaction, 
 amazement); Symmachus, ahrjixov w, adeemonon (being in a state 
 of anguish, of great anxiety); LXX., “in mine ecstasy” (eKo-Tao-a, 
 ekstasei), i.e ., when beside myself with fear, or distress. “All 
 mankind lying (a liar),” not to be relied upon, God alone is my 
 stay; alluded to, Rom. iii. 4. v. 4-13. “Cup of salvations ,” so 
 in text. Many see here an allusion to the “ cup of blessing ” at 
 the Passover supper, or to a ritual peculiarity of the thank- 
 
PSALM II 6 (117). 
 
 495 
 
 offering. Others understand by “ cup ” the lot, the portion, 
 whether prosperous, or otherwise, assigned by Providence, “ I will 
 gratefully accept and acknowledge the blessings allotted to me.” 
 v. 5-14. “Vows” to offer sacrifices. “Oh ! may it be,” &c., the 
 rendering Gesenius (s.v. Heb. Lex.) gives to the particle of 
 entreaty (in text, na), cf. English “now”—“Ah! do now.” 
 v. 6-13. “Precious,” both in its usual meaning, and implying 
 that it is no slight matter in God’s estimation, v. 7-16. “Aht 
 now YH“ [hear me];” St. Jerome, “Obsecro, Domine, quia,” &c. 
 (“ I beseech [Thee], O Lord, because,” &c.); Aben Ezra and 
 Qimchi, “ O Lord, truly I am,” Szc. “ Quia ” (for, because) may 
 refer to the final clause, “ Because I am Thy servant, . . . Thou 
 hast loosed,” &c. v. 10-19. “Jerusalem;” the apostrophe may 
 express that it was endeared to the poet, by long absence—exile 
 in Babylon (?). 
 
 PSALM 116 (117). 
 
 1. Praise YaHWtH, all ye 
 nations : Laud Him, all ye 
 peoples. 
 
 2. For His loving good¬ 
 ness is - mightily - shown 
 towards us : And the faith¬ 
 fulness of YHVVH [endures] 
 for ever. Halalu-YaH. 
 
 PSALM 116 (117). 
 
 Alleluia. 1. Praise the 
 Lord, all ye nations : Laud 
 Him, all ye peoples. (Rom. 
 xv. 11.) 
 
 2. For His mercy is 
 firmly-established over us: 
 And the truth of the Lord 
 endures for ever. 
 
 In several Hebrew MSS. this Psalm is joined with the follow¬ 
 ing. Israel’s history is a continuous manifestation of God’s 
 loving-goodness, and faithfulness to the promises made to the 
 Fathers (cf. Gen. xii. 2, 3; xxii. 18; Gal. iii. 16). The “nations” 
 = “ the peoples ” = the Gentiles are invited to join in grateful 
 praise. As interpreted, Rom. xv. n, it is a prophecy of the call 
 of the Gentiles. Qimchi acknowledges its Messianic import, 
 and parallels it with Soph. (Zeph.) iii. 9, 10. 
 
 v. 2. Lit., “ His loving-goodness is-strong (strengthened) upon 
 us (over us);” St. Jerome, “confortata est ” (is strengthened), 
 
496 
 
 PSALM I 17 ( 11 8). 
 
 cf. Ps. cii. (103) 11 ; Syriac (in Walton’s Polyglot, rendered 
 “invaluit erga nos”), “is become mighty towards us.” “Towards 
 us • ” “ us ” may refer to God’s dealings with Israel, or to both 
 Jews and Gentiles, who are to coalesce, and to form but one 
 people of God (cf. Rom. x. 12). The “Alleluia” belongs to the 
 foregoing Psalm. 
 
 PSALM 117 (118). 
 
 1. Give-thanks to Y#H- 
 W<?H, for He is good : For 
 His loving - kindness [en¬ 
 dures] for ever. 
 
 2. Let Israel now say: 
 That His loving - kindness 
 [endures] for ever. 
 
 3. Let the house of Aaron 
 now say: That His loving¬ 
 kindness [endures] for ever. 
 
 4. Let them now that- 
 fear YHWH say: That His 
 loving - kindness [endures] 
 for ever. 
 
 5. Out of straitness, I- 
 cried to Y#H : Y^H answer¬ 
 ed me [by setting me] in a 
 large-place. 
 
 6. YHWH is for me, I- 
 
 will-not-fear: What can 
 
 man do to me ? (Heb. xiii. 6.) 
 
 7. YHWH is for me, 
 among them-that-help me : 
 And I, I-shall-see [my de¬ 
 sire] upon them-that-hateme. 
 
 8. Good (i.e., better) is it 
 
 PSALM 117 (118). 
 
 Alleluia. 1. Give-thanks 
 to the Lord, for He is good : 
 For His mercy [endures] for 
 ever. 
 
 2. Let Israel now say: 
 That He is good, that His 
 mercy endures for ever. 
 
 3. Let the house of Aaron 
 now say: That His mercy 
 endures for ever. 
 
 4. Let them now that 
 fear the Lord say: That 
 His mercy endures for ever. 
 
 5. Out of distress I - 
 called-upon the Lord : And 
 the Lord hearkened to me, 
 [and brought me] into a 
 broad-place (i.e., set me at 
 large). 
 
 6. The Lord is my helper : 
 I-will-not fear what man can- 
 do to me. 
 
 7. The Lord is my helper : 
 Therefore shall-I-look upon- 
 mine enemies. 
 
 8. It is better to trust in 
 
PSALM I 17 (I 18). 
 
 497 
 
 to-take-refuge in YHWH : 
 Than to trust in man : 
 
 9. Better is it to-take- 
 refuge in YtfHWYH : Than 
 to trust in princes. 
 
 10. All nations compassed 
 me about: [It is] by the 
 Name of YHWH that I- 
 have-cut-them-off. 
 
 11. They compassed me 
 about, yea, they-compassed 
 me about: [It is] by the 
 Name of YHWH that I- 
 have-cut-them-off. 
 
 12. They-compassed me 
 about like bees. They-are- 
 extinguished like a fire of 
 thorns : [It is] by the Name 
 of YHWH that I-have-cut- 
 them-off. 
 
 13. Thou-didst-thrust sore 
 at me, that I-might-fall : But 
 YaHWeH helped me. 
 
 14. My strength and my 
 song is YaH : And He-is- 
 become my salvation. (Exod. 
 xv. 2 ; Isai. xii. 2.) 
 
 15. The voice of joyous- 
 song and salvation is in the 
 tents of the just: The right- 
 hand of YHWH does vali¬ 
 antly [lit., achieves strength]. 
 
 16. The right hand of 
 YHWH is-exalted: The 
 right-hand of YHWH does 
 valiantly. 
 
 the Lord : Than to trust in 
 man : 
 
 9. It is better to hope in 
 the Lord : Than to-put-any- 
 trust in princes. 
 
 10. All nations compassed 
 me about: But in the Name 
 of the Lord I-was avenged 
 on them. 
 
 11. They completely com¬ 
 passed me about: But in the 
 Name of the Lord I-was- 
 avenged upon them. 
 
 12. They-svvarmed-about 
 me like bees, They - burst 
 into-flame like fire among 
 thorns : But in the Name of 
 the Lord I-was-avenged on 
 them. 
 
 13. I was indeed sore 
 pushed that I-might-fall : 
 But the Lord upheld me. 
 
 14. The Lord is my 
 strength and my song-of- 
 praise: And He-is become 
 my salvation. 
 
 15. The voice of exultation 
 and of salvation [is heard] 
 in the tents of the just. 
 
 16. The right-hand of the 
 Lord has-wrought mightily, 
 The right-hand of the Lord 
 has-exalted me: The right 
 hand of the Lord has 
 wrought mightily. 
 
 GG 
 
493 
 
 PSALM 117 (I 1 8). 
 
 17. I shall not die, nay, 
 I-shall-live : And declare the 
 works of YaH. 
 
 t 8. YaH has - chastened 
 me severely: But He-has- 
 not given me over to 
 death. 
 
 19. Open - ye to me the 
 gates of justice: I-will-go 
 into them, I-will-give-thanks 
 to YaH. 
 
 20. This is the gate of 
 YHWH : Just-men shall- 
 enter into it. 
 
 21. I-will-give-thanks to 
 Thee, for Thou-hast-answer- 
 ed me : And art-become my 
 salvation. 
 
 22. The stone the builders 
 rejected : Is - become the 
 head of the corner. (St. Matt, 
 xxi. 42, 43 ; Acts iv. II, 12.) 
 
 23. This is from YaH- 
 WAH : It is marvellous in 
 our eyes. 
 
 24. This is the day Y^H- 
 WYH has - made : Let - us - 
 exult and be-glad therein. 
 
 25. I-pray, YHWH, save- 
 now : I-pray, YHWH, send- 
 now prosperity ! 
 
 26. Blessed is [be] he 
 that-comes in the Name of 
 YHWH : We-have-blessed 
 you from the house of 
 YHWH. 
 
 27. YHWH is God, and 
 shows us light: Bind the 
 
 17. I shall not die, but 
 live : And recount the works 
 of the Lord. 
 
 18. The Lord has-chasten- 
 ed me sore : But He has not 
 given me over to death. 
 
 19. Open to me the gates 
 of justice : I - will - go into 
 them, and will-give-thanks 
 to the Lord. 
 
 20. This is the gate of 
 the Lord: Just-men shall- 
 enter into it. 
 
 21. I-will-give-thanks to 
 Thee, for Thou-hast-heark- 
 ened to me : And art become 
 my salvation. 
 
 22. The stone which the 
 builders rejected, the same 
 is become the head of the 
 corner. 
 
 23. This is done by the 
 Lord : And it is marvellous 
 in our eyes. 
 
 24 This is the day which 
 the Lord has-made : Let-us- 
 exult and be-glad in it. 
 
 25. O Lord, save [me] 
 now: O Lord, send now 
 prosperity ! 
 
 26. Blessed is he that 
 comes in the Name of the 
 Lord : We-have-blessed you 
 from the house of the Lord. 
 (St. Matt. xxi. 9.) 
 
 27. The Lord is God, and 
 He - has - shone upon us : 
 
PSALM II7 (i I 8). 
 
 499 
 
 sacrifice with cords as far as 
 the horns of the altar. 
 
 28. Thou art my God, 
 and I will give Thee thanks : 
 My God, I-will-extol Thee. 
 
 29. Give-thanks to YaH- 
 W>H, for He is good : For 
 His loving - kindness [en¬ 
 dures] for ever. 
 
 Appoint a solemn day with 
 thick-branches ; even to the 
 horns of the altar. 
 
 28. THOU art my God, 
 and I will-give Thee thanks : 
 Thou art my God, and I 
 will extol Thee. [I will give 
 Thee thanks, for Thou hast- 
 hearkened to me, and art 
 become my salvation.] 
 
 29. 
 
 Give 
 
 thanks to 
 
 the 
 
 Lord, 
 
 for He is good : 
 
 For 
 
 His 
 
 mercy 
 
 [endures] 
 
 for 
 
 ever. 
 
 
 
 
 This Psalm is obviously a thanksgiving-hymn, composed in 
 the post-Exilic period, and, as may be gathered from vv. 19, 20, 
 26, 27, for some occasion connected with the rebuilding of the 
 Temple. Four different occasions have been assigned : (1) The 
 feast of Tabernacles in the seventh month of the year of the 
 Return (1 Esdras (Ezra) iii. 1-—4. Ewald). (2) The laying of 
 the foundation-stone of the Zorobabelian Temple in the second 
 month of the second year (1 Esdras iii. 8—13). But cf. vv. 19, 
 20 ; as Hengstenberg observes, there would have been no gates 
 at that time. (3) The dedication of the Temple in the twelfth 
 month of the seventh year of Darius (1 Esdras vi. 15—18). 
 (4) The celebration of “ Tabernacles ” recorded in 2 Esdras 
 (Nehem.) viii. 13—18. The Psalm presupposes the completion 
 of the Temple (vv. 19, 20) ; the “corner-stone” of v. 22 were else 
 inexplicable. The use of the Psalm in the ritual of the second 
 Temple points to the conclusion that it was written for the feast 
 of Tabernacles, and further explanations will favour the proba¬ 
 bility that the first feast of Tabernacles, after the completion of 
 the Temple-building (2 Esdras viii.), was the occasion of its 
 composition. 
 
 v. 1. “ For He is good,” the refrain of the thanksgiving sung at 
 laying the foundation-stone (Esdras (Ezra) iii. 11). In Cod. Vat. 
 of LXX., “ For He is good ” is repeated in vv. 2, 3, 4; in Vulgate, 
 
500 
 
 PSALM II/ (I 18). 
 
 in v. 2 only. “Nunc” (now) of St. Jerome and Vulgate, in 
 LXX. Sr/, dee , renders -nd of text, a particle of entreaty, warning, 
 encouragement. v. 5. “Out of straitness . . . YaH answered 
 me [and brought me] into a wide-space,” i.e., into freedom from 
 distress, contrasted with a cramped condition, bondage, captivity; 
 LXX., el? 7 r\arv<T/idv, eis platysmon (into widening, enlargement; 
 “set me at large”), cf. Ps. xvii. (18) 20. vv. 6, 7. “YH“ to me;” 
 St. Jerome, “Thou art my Lord,” in v. 6. “To me” = “Mine,” 
 “for me,” “on my side.” “What can man,” &c., cf. Ps. Iv. (56) 
 5, 11. vv. 8, 9. “Good is it” ( = “ Better is it”), necessitated in 
 Hebrew, by the lack of a form for the comparative. “Trust in 
 man, ... in princes,” an allusion to the hostility of the border 
 tribes, of the Persian officials, during the rebuilding of the 
 Temple. The work begun under Cyrus, was threatened under 
 his successor, suspended under pseudo-Smerdis, and resumed 
 only at the accession of Darius, v. 10. “They compassed me 
 about,” “all nations,” the border-tribes with their continual and 
 obstinate hostility, further emphasized by the four-fold repetition 
 of “ compassed me.” “ I-will-cut-them-off,” better rendered by 
 the Imperfect, with the implied notion of an action that is con¬ 
 tinuous ; LXX., r]ixwd[xr]v, eemynameen (I repulsed, took vengeance 
 on); St. Augustine, St. Jerome, the Roman, Milanese, and Verona 
 Psalters follow LXX., and have, with correct Latinity, “ ultus sum 
 eos ” ( = I avenged myself upon them), omitting the in (in eos) of 
 Vulgate. “ Quia ” ultus sum of St. Jerome and Vulgate is omitted 
 in LXX. and Anglican Versions; it corresponds to ki in text, 
 which may be rendered, “in truth,” “indeed,” “surely.” Targum 
 and Qimchi suppose an ellipsis of “ (I hope) that in the Name of 
 YH“ I shall cut them off.” By others, “The Name of” is taken 
 for an oath : “ And by the Name of ... (I swear) that I will 
 cut them off.” v. 12. “Bees,” cf. Deut. i. 44; Isai. vii. 18. 
 “Extinguished,” so} St. Jerome, Targum, Aquila, Symmachus. 
 LXX. have rendered freely, “ Fire of thorns,” blazing up as 
 violently and quickly, and as quickly dying out. v. 13. Probably 
 addressed to some particular enemy. Lit., “To push” (= by 
 pushing—Latin Gerund in -do), “ Thou pushedst me to fall ” 
 
 (= “to falling”—Latin Gerund in -dum). Here and in v. 18 
 (“To chasten [ = chastening] YH“ chastened me”), the Hebrew 
 
PSALM II 7 (I 1 8). 
 
 501 
 
 idiom prefixes the Infinitive absolute to a finite verb of the self¬ 
 same meaning, to increase the emphasis, to express the intensity 
 of the action : “ I was violently pushed,” “ He chastened me 
 severely.” v. 14. “My song” = the theme of my song; cf. Isai. 
 xii. 2. v. 15. “Tents” suggests, at least, the feast of Tabernacles. 
 “Valiantly,”///., “has done strength,” a frequent Semitic idiom; 
 the noun in Accusative is construed adverbially. This last clause 
 of v. 15 should, as in Vulgate, be placed in the next verse, 16, 
 to which it obviously belongs, v. 19. “Gates of the Temple, 
 wherein the just God, who by His worship justifies His people, 
 deigns to dwell,” cf. v. 20, “The just shall enter into it;” Pss. 
 v. 6; xiv. (15) 1, 2; xxiii. (24) 3—6; Isai. xxvi. 2. A suggestion 
 here of a procession to the Temple; behind the closed gates 
 whereof, a choir of priests respond to the people ascending the 
 Temple-Mount, v. 22. With the following verse, applied by the 
 Christ to Himself (cf. St. Matt. xxi. 42—44; St. Mark xii. 10, n ; 
 St. Luke xx. 17 ; by St. Peter, Acts iv. 13 ; 1 St. Peter ii. 7). In 
 his commentary on Mich. v. 2, Rashi quotes this verse as 
 Messianic; so too the Targum. Isai. xxviii. 16 connects this 
 Psalm with the frequent references to “ the corner-stone ” (cf. also 
 Eph. ii. 20) in the New Testament. Its suitableness to the 
 occasion for which it was composed is a further proof of its 
 Messianic import. The miraculous restoration of Israel’s nationality 
 and worship (see v. 23) inspired the expression of the Messianic 
 hope, that, despite the efforts of hostile powers, the chosen race 
 would unite to itself the heathen masses in the knowledge and 
 service of the true God, and the occasion to which the Psalm is 
 naturally referred, viz., the restoration of the Temple and of its 
 rites, could but quicken the consciousness of their destiny and 
 future relation to the Gentiles, v. 24. Hence the assignment of 
 the Psalm to Sunday Prime, “ the Lord’s Day,” the weekly com¬ 
 memoration of the Resurrection. Hence the constant repetition 
 of v. 24 during the Easter Octave. “In it” = on it, or, “on its 
 account.” vv. 25, 26. See St. Matt. xxi. 9; St. Mark xi. 10; 
 St. Luke xix. 38; St.John xii. 13. “Save me” [“me”] occurs 
 neither in text, nor in LXX., nor in St. Jerome. Hoslu " a-nna, 
 more familiar to us in its Greek transliteration, “Hosanna,” 
 blended with the Seraphic hymn in the Divine Liturgy = “ Save- 
 
502 
 
 PSALM 117 (1 1 8). 
 
 now,” “Save, I pray,” “Prosper ( = send prosperity) now,” i.e., 
 “ Prosper, I pray.” This verse was sung once on each of the 
 first six days of Tabernacles, when the altar of holocausts was 
 solemnly compassed. On the seventh day (called “the great 
 Hosannah ”), the altar was compassed seven times; and not only 
 the prayers for the festival, but the palm-branches ( lulabim ), with 
 the myrtles attached thereto, were called “ Hosannas.” With 
 this, and v. 26, the multitude greeted Jesus as the Messias, 
 showing thereby that this Psalm was at that time held to be 
 Messianic. From the Midrash we learn that v. 26 was the 
 customary welcome of the people of Jerusalem to the pilgrim- 
 bands coming up for the feasts, v. 26. If rendered according to 
 accents, “Blessed in the Name of YH“ be he that comes;” i.e., 
 the people coming. This may be taken as the blessing of the 
 priests standing in “ the House ” to bless those that entered. 
 Cf. the formula of blessing, Numb. vi. 23—26; notice the three¬ 
 fold repetition of the Incommunicable Name, here, as in the 
 text referred to. v. 27. “Shows us light,” cf. “Make His face 
 shuie [ = “give light,” the same verb as here] upon thee ” (Numb, 
 vi. 25). “ Show light,” by beaming upon us as our Deliverer from 
 bondage, by restoring our worship, at once our joy and our glory. 
 There may also be here an allusion to the Shekhtnah , or light 
 betokening the Divine indwelling, which, it was hoped, would 
 hallow this second Temple as it did that of Solomon (3 (1) Kings 
 viii. n). The second hemistich is variously rendered : Targum, 
 “ Bind-ye the lamb for the festal sacrifice with chains [cords (?), 
 leaves (?)], while you offer it, and shed its blood on the horns of 
 the altar; ” Syriac, “ O Lord our God, bring us light, and bind- 
 Thou our solemnities with chains even to the horns of the 
 altar;” St. Jerome, “The Lord is God, and has-appeared to us 
 (= e7re<£av€v rj/xlv, epepha?ien heeniin , of LXX.)— -frequentate solem- 
 nitatem in frondosis usque ad cornua altaris ” (“celebrate in 
 crowds the solemn feast with leafy [boughs], as far as the horns of 
 the altar”), which is hardly different from LXX., Symmachus 
 transposing the preposition (in, with), ^wSrjo-are eV Travyyvpa 
 ■n-vKao-fiaTa, Syndeesate en paneegyreipykasmata (LXX., h rof? ttvko.- 
 lovcnv, en tois pykazousin —Bind-together on the public holiday 
 thickly-covered [branches,?]). Neither Symmachus nor LXX. can 
 
PSALM 118 (119). 
 
 503 
 
 be understood to refer to compact crowds of men, or of victims. 
 But in confrequentationibus, in frequentationibus, of most of the 
 old Latin Psalters, can bear no other meaning. For rendering of 
 LXX., cf. Ezech. xix. 11 ; xx. 28, &c. But to the text: chagh = 
 (1) a festival; in Talmud mostly, that of Tabernacles; (2) a 
 festal sacrifice, or victim, so Exod. xxiii. 18; Mai. ii. 3. The 
 word rendered “cords” ( = etymologically, “something inter¬ 
 woven, intertwined”); hence (1) “a rope,” “bonds;” (2) “a 
 braid, or wreath of small rods woven together;” (3) “a branch 
 with thick foliage” (Ezech. xix. 11; xxxi. 3, 10, 14). “Altar,” 
 without an adjunct, invariably denotes the altar of holocausts. 
 The text probably means, “ Bind with cords the festal-victims 
 [which, on account of their number, reach] as far as the horns of 
 the altar (?).” v. 28. “I will-give thanks . . . salvation,” a repe¬ 
 tition of v. 21, wanting in text, Targum, Syriac, St. Jerome, and 
 in LXX. and Origen’s Hexapla. 
 
 PSALM 118 (119). PSALM 118 (119). 
 
 Aleph = Ox, stands for the slight and involuntary aspiration needed for the 
 utterance of a vowel unattended by a consonant, as h in hour; trans¬ 
 literated here by the Greek (’). 
 
 1. The blessednesses of 
 (i.e., Blessed are) the upright 
 in way: That walk in the 
 Law of YaUWeH. 
 
 2. O the blessednesses of- 
 them- (i.e., Blessed are they) 
 that-keep His Testimonies: 
 That-seek Him with the 
 whole heart. 
 
 3. They also do no ini¬ 
 quity: In His Ways do- 
 they-walk. 
 
 4. Thou hast-enjoined 
 Thy Precepts: That [we] 
 should-observe [them] dili¬ 
 gently. 
 
 Alleluia. 1. Blessed are 
 the undefiled in way : Who 
 walk in the Law of the Lord. 
 
 2. Blessed are they that 
 search-out His Testimonies : 
 They-seek Him with the 
 whole heart. 
 
 3. For they that work 
 iniquity: Walk not in His 
 W ays. 
 
 4. Thou hast-enjoined 
 that Thy Commandments 
 be-kept diligently. 
 
504 
 
 PSALM 11 8 (119). 
 
 5. Oh that my ways were- 
 directed To observe Thy 
 Statutes ! 
 
 6 . Then shall-I-not be- 
 ashamed : When I - look 
 upon all Thy Command¬ 
 ments. 
 
 7. I-will-give-thanks to 
 Thee with uprightness of 
 heart : When I-learn Thy 
 just Judgments. 
 
 8. Thy Statutes I-will- 
 observe: Forsake me not 
 utterly. 
 
 5. Oh that my ways were- 
 directed to keep Thine 
 Ordinances! 
 
 6. Then shall-I-not be- 
 ashamed : When I - look 
 upon all Thy Command¬ 
 ments. 
 
 7. I will-give-Thee thanks 
 with uprightness of heart: 
 When I -shall-have-learnt 
 Thy just Judgments. 
 
 8. I-will-keep Thine Ordi¬ 
 nances : Forsake me not 
 utterly. 
 
 Beth = House, b, bh, v. 
 
 9. Wherewithal shall a 
 young-man keep his path 
 pure? By attending [to it, 
 to himself (?)] according to 
 Thy Word. 
 
 10. With my whole heart 
 have-I-sought Thee: Let- 
 me-not wander from Thy 
 Commandments. 
 
 11. In my heart have-I- 
 hid Thine Utterance: That 
 I - might - not sin against 
 Thee. 
 
 12. Blessed art Thou, 
 YtfHW^H : Teach me Thy 
 Statutes. 
 
 13. With my lips have-I- 
 declared : All the Judg¬ 
 ments of Thy mouth. 
 
 14. In the way of Thy 
 Testimonies I-rejoice: [As 
 much] as in all riches. 
 
 9. How shall a youth 
 direct his way ? By keep¬ 
 ing Thy Words. 
 
 10. With my whole heart 
 have-I-sought Thee: Cast 
 me not away from Thy 
 Commandments. 
 
 11. In my heart have-I- 
 laid - up Thine Oracles : 
 That I-might-not sin against 
 Thee. 
 
 12. Blessed art Thou, O 
 Lord: Teach me Thine 
 Ordinances. 
 
 13. With my lips have-I- 
 declared : All the Judgments 
 of Thy mouth. 
 
 14. In the way of Thy 
 Testimonies I-take-delight: 
 [As much] as in all riches. 
 
PSALM I 18 (119). 
 
 505 
 
 15. On Thy Precepts vvill- 
 I meditate: And consider 
 Thy Paths. 
 
 16. In Thy Statutes will- 
 I-delight-myself. I-will-not 
 forget Thy Word. 
 
 15. I - will - meditate on 
 Thy Commandments : And 
 will-consider Thy ways. 
 
 16. I - will - meditate on 
 Thine Ordinances: I-will- 
 not forget Thy Words. 
 
 Gi-mel= Camel, g in go. 
 
 17. Deal-bountifully with 
 Thy servant, [that]- 1 -may- 
 live ; So shall -1 - observe 
 Thy Word. 
 
 18. Unveil mine eyes, that 
 I - may-behold : Wondrous- 
 things out of Thy Law. 
 
 19. A sojourner am I in 
 the earth: Hide not from 
 me Thy Commandments. 
 
 20. My soul is-crushed for 
 longing: After Thy Judg¬ 
 ments at all times. 
 
 21. Thou-hast-rebuked the 
 proud, the accurst: Who go- 
 astray from Thy Command¬ 
 ments. 
 
 22. Remove from me 
 reproach and contempt: 
 For I-have-kept Thy Testi¬ 
 monies. 
 
 23. Princes also sat and 
 talked against me: [But] 
 Thy servant meditates on 
 Thy Statutes. 
 
 24. Thy Testimonies also 
 are my delight: [And] the 
 men of my counsel. 
 
 17. Deal-bountifully with 
 Thy servant, quicken me, 
 So shall-I-keep Thy Words. 
 
 18. Uncover mine eyes, 
 and I-shall-behold : The 
 wonders out of Thy Law. 
 
 19. I-am a sojourner in the 
 earth : Hide not Thy Com¬ 
 mandments from me. 
 
 20. My soul yearns and 
 longs: P'or Thine Ordi¬ 
 nances at all times. 
 
 21. Thou-hast-rebuked 
 the proud : Cursed are they 
 that turn-aside from Thy 
 Commandments. 
 
 22. Remove from me 
 reproach and contempt: 
 For-I-have-sought-out Thy 
 Testimonies. 
 
 23. For truly princes sat 
 and talked against me: But 
 Thy servant was meditating 
 on Thine Ordinances. 
 
 24. For Thy Testimonies 
 are my meditation : And 
 Thine Ordinances my Coun¬ 
 sel. 
 
506 
 
 PSALM I 18 ( I 19). 
 
 Da-leth —- Door, d, dh. 
 
 25. My soul cleaves to 
 the dust : Ouicken me 
 
 «'<w' 
 
 according to Thy Word. 
 
 26. My ways have-I-told, 
 and Thou - answeredst me : 
 Teach me Thy Statutes. 
 
 27. Make-me to-under¬ 
 stand the way of Thy 
 Precepts: So shall-I-medi- 
 tate on Thy wonders. 
 
 28. My soul weeps-itself- 
 away through sorrow : Set- 
 me-up - again according to 
 Thy Word. 
 
 29. The way of falsehood 
 remove from me: And 
 graciously - impart to me 
 Thy Law. 
 
 30. The way of faithful¬ 
 ness have - I - chosen : Thy 
 Judgments have - I - set 
 [before me]. 
 
 31. I-cleave to Thy Testi¬ 
 monies : YaHW^H, put-me 
 not to-shame. 
 
 32. I-will-run the way of 
 Thy Commandments: When 
 1 hou-shalt-enlargemy heart. 
 
 He— Lattice(?), h 
 
 33. Teach me, YaHW*H, 
 the way of Thy Statutes: 
 And I-shall-keep it to the 
 end. 
 
 34. Give - me - under - 
 
 25. My soul cleaves to 
 the ground : Quicken me 
 according to Thy Word. 
 
 26. I-have-declared my 
 
 ways, and Thou - heardest 
 me: Teach me Thine 
 
 Ordinances. 
 
 27. Instruct me in the 
 way of Thine Ordinances : 
 So shall-I-meditate on Thy 
 wondrous-works. 
 
 28. My soul slumbers 
 through weariness: Strength- 
 en-Thou me with Thy Words. 
 
 29. Remove from me the 
 way of injustice : And have- 
 mercy on me by [teaching 
 me] Thy Law. 
 
 30. I-have-chosen the way 
 of truth: I-have not-for- 
 gotten Thy Judgments. 
 
 31. I-have-stuck to Thy 
 Testimonies, O Lord : Put- 
 me not to-shame. 
 
 32. I-ran the way of Thy 
 
 Commandments: When 
 
 Thou - didst - enlarge my 
 heart. 
 
 in hand , Greek ('). 
 
 33. Lay-down-as-a-law for 
 me, 0 Lord, the way of Thine 
 Ordinances: And I-will-seek 
 it continually. 
 
 34. Give me under- 
 
PSALM 11 8 (119) 
 
 507 
 
 standing, and I-shall-keep 
 Thy Law: Yea, I-will-observe 
 it with all my heart. 
 
 35. Make-me to-go in the 
 path of Thy Command¬ 
 ments : For therein I-delight. 
 
 36. Incline my heart to 
 Thy Testimonies : And not 
 to covetousness (i.e., unjust 
 gain). 
 
 37. Turn-away mine eyes, 
 from seeing vanity : In Thy 
 Ways quicken me. 
 
 38. Confirm Thine Utter¬ 
 ance [promise (?)] to Thy 
 servant : Which is [in order] 
 to Thy fear. 
 
 39. Turn - away my re¬ 
 proach which-I-dread : For 
 Thy Judgments are good. 
 
 40. Lo, I - have - longed- 
 after Thy Precepts : In Thy 
 justice quicken me. 
 
 standing, and I-will-search- 
 into Thy Law: And will- 
 keep it with my whole heart. 
 
 35. Guide me in the path 
 of Thy Commandments: 
 For therein do-I-delight. 
 
 36. Incline my heart to 
 Thy Testimonies : And not 
 to covetousness. 
 
 37. Turn-away mine eyes, 
 lest they - behold vanity : 
 Quicken me in Thy Way. 
 
 38. Confirm to Thy servant 
 Thine Oracle: That he-may- 
 fear Thee. 
 
 39. Take - away my 
 reproach which-1-forebode : 
 For Thy Judgments are 
 good. 
 
 40. Lo, I - have - longed 
 after Thy Commandments : 
 Quicken me in Thy right¬ 
 eousness. 
 
 Vav, Vau, or Wau=nail, hook, v, w. 
 
 41. And let Thy loving¬ 
 goodness come to me, Y^H- 
 W^H : Thy salvation accord¬ 
 ing to Thine Utterance (i.e., 
 promise). 
 
 42. And (i.e., so) shall I 
 have wherewith to answer 
 him-that-reproaches me: P'or 
 I-trust in Thy Word. 
 
 43. And take not the 
 word of truth utterly out of 
 
 41. Let Thy mercy also 
 come upon me, O Lord: 
 Thy salvation according to 
 Thine Oracle. 
 
 42. So shall I have 
 wherewith to answer them- 
 that-reproach me: For I- 
 have-trusted in Thy W ords. 
 
 43. And take not the word 
 of truth utterly out of my 
 
508 
 
 PSALM 1 1 8 ( 11 9). 
 
 my mouth: For in Thy 
 Judgments I-have-hoped. 
 
 44. And (i.e., so) shall-I- 
 observe Thy Law con¬ 
 tinually : For ever and ever. 
 
 45. And I-will-walk in a 
 wide - space : For I - have- 
 sought Thy Precepts. 
 
 46. And I-will-speak of 
 Thy Testimonies before 
 kings: And will - not - be - 
 ashamed. 
 
 47. And I - will - delight- 
 myself in Thy Command¬ 
 ments : Which I-love. 
 
 48. And I-will-lift-up my 
 hands to Thy Command¬ 
 ments, which I-love: And 
 will-meditate on Thy Stat¬ 
 utes. 
 
 mouth : For I-have-hoped 
 in Thy Judgments. 
 
 44. So-shall-I-keep Thy 
 Law continually: For ever 
 and ever. 
 
 45. And I-walked at large: 
 Because I-sought-out Thy 
 Commandments. 
 
 46. I-spoke also of Thy 
 Testimonies before kings: 
 And was not ashamed. 
 
 47. And I - meditated on 
 Thy Commandments: Which 
 I-love. 
 
 48. And I-lifted-up my 
 hands to Thy Command¬ 
 ments, which I-love: And 
 meditated on Thine Ordin¬ 
 ances. 
 
 Za-yin = Weapon, z, sd, st. 
 
 49. Remember the Word 
 to Thy servant: Wherein 
 Thou-hast-made me-hope. 
 
 50. This is my comfort in 
 mine affliction : For Thine 
 Utterance has-quickened me. 
 
 51. The proud have- 
 scoffed at me exceedingly: 
 [Yet] I-swerved not from 
 Thy Law. 
 
 52. I - remember Thy 
 Judgments of old, Y^H- 
 W<?H : And have-comforted- 
 myself. 
 
 53. Hot-indignation has- 
 seized-upon-me, Because of 
 
 49. Remember Thy Word 
 to Thy servant: Wherein 
 Thou-hast-made me hope. 
 
 50. This comforts me in 
 mine affliction : For Thine 
 Oracle has-quickened me. 
 
 51. The proud have- 
 transgressed exceedingly: 
 But I - swerved not from 
 Thy Law. 
 
 52. 1 - remember Thy 
 Judgments of old, O Lord : 
 And am comforted. 
 
 53. Desolation has-taken- 
 hold-of me, Because of the 
 
PSALM 118 (119) 
 
 509 
 
 the wicked who-forsake Thy 
 Law. 
 
 54. Songs to me (i.e., my 
 songs) have-been Thy Stat¬ 
 utes : In the house of my 
 pilgrimage. 
 
 55. I - remember Thy 
 Name in the night, YHWH : 
 And have - observed Thy 
 Law. 
 
 56. This was to me (i.e., 
 This I had): Because I- 
 kept Thy Precepts. 
 
 Cheth=Fence, 
 
 57. My portion is Y^H- 
 W^H: I-have-said, that I- 
 may-observe Thy Words. 
 
 58. I - entreated Thy 
 favour with [my] whole 
 heart: Be - gracious to me 
 according to Thine Utter¬ 
 ance (i.e., promise). 
 
 59. I - thought on my 
 ways : And turned my feet 
 to Thy Testimonies. 
 
 60. I - hastened, and 
 delayed not: To observe 
 Thy Commandments. 
 
 61. The snares of the 
 wicked have - surrounded 
 me : [But] Thy Law I-have- 
 not forgotten. 
 
 62. At midnight I - will - 
 rise to give-thanks to Thee : 
 Because of Thy just Judge¬ 
 ments. 
 
 63. I am a companion of 
 
 sinners who - forsake Thy 
 Law. 
 
 54. Thine Ordinances 
 have-been the-theme-of-my- 
 song: In the place of my 
 pilgrimage. 
 
 55. I - remembered Thy 
 Name, 0 Lord, Thy Name 
 in - the - night: And have- 
 kept Thy Law. 
 
 56. This was my lot: 
 Because I-sought-out Thine 
 Ordinances. 
 
 hh, ch in loch. 
 
 57. Thou are my portion, 
 0 Lord : I-said, I-will-keep 
 Thy Law. 
 
 58. I - supplicated Thy 
 countenance with my whole 
 heart: Be-merciful to me 
 according to Thine Oracle. 
 
 59. I-pondered my ways : 
 And turned my feet to Thy 
 Testimonies. 
 
 60. I-am-resolved (and 
 am not terrified): To keep 
 Thy Commandments. 
 
 61. The snares of sinners 
 have-entangled me: But I- 
 forgot not Thy Law. 
 
 62. At midnight I-rise to 
 give - thanks to Thee : 
 Because of Thy just Judg¬ 
 ments. 
 
 63. A companion am I 
 
5io 
 
 PSALM 118 ( 119 ). 
 
 all them that - fear - Thee : 
 And of them-that-observe 
 Thy Precepts. 
 
 64. The earth, YHWH, 
 is full of Thy loving-good¬ 
 ness : Teach me Thy Stat¬ 
 utes. 
 
 of all them-that-fear Thee: 
 And of them-that-keep Thy 
 Commandments. 
 
 64. The earth, O Lord, 
 is full of Thy mercy : Teach 
 me Thine Ordinances. 
 
 Teth = Snake (?), t. 
 
 65. Thou-hast-dealt well 
 with Thy servant : YHWH, 
 according to Thy Word. 
 
 66. Goodness of discern¬ 
 ment and knowledge teach 
 me: For I - believe Thy 
 Commandments. 
 
 67. Before I-was-afflicted, 
 
 I went-astray: But now I- 
 observe Thine Utterance. 
 
 68 . Good art Thou, and 
 dost-good : Teach me Thy 
 Statutes. 
 
 69. The proud have - 
 patched-up a lie against me : 
 As for me, with [my] whole 
 heart, will - I - keep Thy 
 Precepts. 
 
 70. Their heart is as fat 
 as grease : [But] I delight in 
 Thy Law. 
 
 71. ’Tis good for me that 
 I-have-been-afflicted : That 
 I-might-learn Thy Statutes. 
 
 65. Thou - hast - wrought 
 kindness to Thy servant, O 
 Lord: According to Thy 
 Word. 
 
 66 . Teach me kindness, 
 discernment and knowledge: 
 For -1 - believe Thy Com¬ 
 mandments. 
 
 67. Before I-was-brought- 
 low, I-transgressed : There¬ 
 fore do - I - observe Thine 
 Oracle. 
 
 68. Thou art good ; 
 Therefore, of Thy Good¬ 
 ness : Teach me Thine 
 Ordinances. 
 
 69. The injustice of the 
 proud is increased against 
 me : But I, with my whole 
 heart, will-search into Thy 
 Commandments. 
 
 70. Their heart is-curdled 
 like milk: As for me I- 
 meditate on Thy Law. 
 
 71. ’Tis good for me that 
 Thou-hast-afflicted me: That 
 I-may-learn Thine Ordi¬ 
 nances : 
 
 72. Better to me is the 
 
 72. Good (i.e., better) to 
 
PSALM 118 (119). 
 
 5 11 
 
 me is the Law of Thy mouth: Law of Thy mouth: Than 
 Than thousands of gold and thousands of gold and silver, 
 silver. 
 
 Yodh=Hand, y, initial Yodh as y in York. 
 
 73. Thy hands have-made 
 me and formed me: Give- 
 me-understanding that I- 
 may-learn Thy Command¬ 
 ments. 
 
 74. They-that-fear Thee 
 shall-see me and be-glad: 
 For in Thy Word have -1 - 
 hoped. 
 
 75. I-know, Y^HW^H, 
 that Thy judgments are just 
 (lit., justice): And that in 
 faithfulness Thou - hast - 
 afflicted me. 
 
 76. Let, I-beg, Thy loving¬ 
 goodness be for my comfort: 
 According to Thine Utter¬ 
 ance (i.e., promise) to Thy 
 servant. 
 
 77. Let Thy tender- 
 mercies come to me, that I- 
 may-live : For Thy Law is 
 my delight. 
 
 78. Let the proud be- 
 ashamed, for they-have-per- 
 verted-my-cause with-false- 
 hood : As for me, I-will- 
 meditate on Thy Precepts. 
 
 79. Let them-that-fear 
 Thee turn to me: And 
 they-shall-know Thy Testi¬ 
 monies. 
 
 80. Let my heart be up- 
 
 73. Thy hands have-made 
 me and fashioned me: Give 
 me understanding, and I- 
 shall-learn Thy Command¬ 
 ments. 
 
 74. They that fear Thee 
 will-be-glad, when they-see 
 me: For T-have-hoped in 
 Thy Words. 
 
 75. I-know, O Lord, that 
 Thy Judgments are right r 
 And that in [Thy] faithful¬ 
 ness Thou-hast-afflicted me. 
 
 76. Let Thy mercy be to 
 comfort me: According to 
 Thine Oracle (i.e., promise) 
 to Thy servant. 
 
 77. Let Thy tender- 
 mercies come to me; that 
 I-may-live: For Thy Law 
 is my meditation. 
 
 78. Let the proud be- 
 ashamed, for they - have- 
 transgressed against me 
 wrongfully; But I will- 
 meditate on Thy Command¬ 
 ments. 
 
 79. Let them that fear 
 Thee turn to me : Even 
 they that know Thy Testi¬ 
 monies. 
 
 80. Let my heart be 
 
512 
 
 PSALM 118 ( 11 9). 
 
 right in Thy Statutes : That blameless in Thine Ordi- 
 I-be-not ashamed. nances: That I-be-not- 
 
 ashamed. 
 
 Kaph=The hand bent, k, kh. 
 
 81. My soul faints for 
 Thy salvation : In Thy 
 Word have-I-hoped. 
 
 82. Mine eyes fail for 
 Thine Utterance (i.e., pro¬ 
 mise): Saying, “When wilt- 
 Thou-comfort me ? ” 
 
 83. For I-am-become like 
 a wine-skin in the smoke: 
 [Yet] I-forget not Thy 
 Statutes. 
 
 84. How many are the 
 days of Thy servant : When 
 wilt - Thou - execute Judg¬ 
 ment on my persecutors ? 
 
 85. The proud have-dug 
 pits for me: Who are not 
 according to Thy Law. 
 
 86 . All Thy Command¬ 
 ments are faithfulness: 
 They-persecute me wrong¬ 
 fully ; help-Thou me. 
 
 87. They-had all butmade- 
 an-end of me in the earth ; 
 But as for me, I-forsook not 
 Thy Precepts. 
 
 88. Quicken me of Thy 
 loving-goodness: So shall- 
 I-observe the Testimony of 
 Thy mouth. 
 
 81. My soul has-fainted 
 for Thy salvation : But I- 
 hope in Thy Word. 
 
 82. Mine eyes fail for 
 Thine Oracle ; Saying, 
 
 “ When wilt-Thou-comfort 
 me ? ” 
 
 83. For I-am-become like 
 a wine-skin in frost: [Yet] I- 
 forget not Thine Ordinances. 
 
 84. How many are the 
 days of Thy servant ? When 
 wilt - Thou - execute Judg¬ 
 ment on my persecutors ? 
 
 85. Wicked-men have- 
 told me idle-tales: Not so 
 Thy Law [or, But not 
 according to Thy Law]. 
 
 86. All Thy Command¬ 
 ments are truth : They-per- 
 secute me unjustly; help- 
 Thou me. 
 
 87. They - had - almost 
 made-an-end of me in the 
 earth: But, as for me, I- 
 forsook not Thy Command¬ 
 ments. 
 
 88. Of Thy mercy do- 
 Thou-quicken me : So shall- 
 I-keep the Testimonies of 
 Thy mouth. 
 
PSALM 118 (119). 
 
 513 
 
 La-medh = 
 
 89. For ever, Y#HW<?H : 
 Thy Word is - settled in 
 the heavens. 
 
 90. Unto generation and 
 generation is Thy Faith¬ 
 fulness : Thou-hast-founded 
 the earth, and it - stands - 
 fast. 
 
 91. As for Thy Judg¬ 
 ments, they-stand-fast this 
 day : For all-things are Thy 
 servants. 
 
 92. Unless Thy Law had- 
 been my - delight: Then 
 should - I - have - perished in 
 mine affliction. 
 
 93. Never will-I-forget 
 Thy Precepts : For by them 
 Thou-hast-quickened me. 
 
 94. To Thee I (i.e., Thine 
 am I), save me. For I-have- 
 sought Thy Precepts. 
 
 95. The wicked have- 
 waited for me, to destroy 
 me : [But] Thy Testimonies 
 do-I-consider. 
 
 96. Of all perfection I- 
 have-seen an end: Thy Com¬ 
 mandment is exceeding 
 broad. 
 
 Ox-goad, 1. 
 
 89. Thy Word, O Lord, 
 abides for ever in heaven. 
 
 90. Thy Truth is unto all 
 generations : Thou - hast - 
 founded the earth, and it- 
 abides. 
 
 91. By Thine Arrange¬ 
 ment, the day continues: 
 For all-things obey Thee. 
 
 92. Were-it-not that Thy 
 Law is my meditation : 
 Then had-I-perished in mine 
 affliction. 
 
 93. Never will- 1 -forget 
 Thine Ordinances: For by 
 them Thou-hast-quickened 
 me. 
 
 94. Thine am I, save me: 
 For I-have-sought-out Thine 
 Ordinances. 
 
 95. Sinners laid-wait for 
 me, to destroy me: But 
 I-considered Thy Testi¬ 
 monies. 
 
 96. I-have-seen an end of 
 all perfection: Thy Com¬ 
 mandment is exceeding 
 broad. 
 
 Mem = Water, m. 
 
 97. How love-I Thy Law ! 97. How I-love Thy Law, 
 
 All the day it is my medi- O Lord : It is my medita- 
 tation. tion all the day. 
 
 HH 
 
514 
 
 PSALM Il8 (119). 
 
 98. Thy Commandments 
 make-me-wiser than mine 
 enemies : For it is ever with 
 me. 
 
 99. I-understand more 
 than all my teachers: For 
 Thy Testimonies are my 
 meditation. 
 
 100. I-understand more 
 than the aged : For I-have- 
 kept Thy Precepts. 
 
 101. From every evil path 
 have-I-refrained my feet: 
 That I-might-observe Thy 
 Word. 
 
 102. From Thy Judg¬ 
 ments I-have-not-swerved : 
 For Thou hast-taught me. 
 
 103. How sweet-are Thine 
 Utterances to my palate! 
 [Yea, sweeter] than honey to 
 my mouth! 
 
 104. Through Thy Pre¬ 
 cepts I-get-understanding: 
 Therefore I-hate every path 
 of falsehood (i.e., false way). 
 
 Nun = 
 
 105. A lamp to my foot 
 is Thy Word : And a light 
 to my path. 
 
 106. I-have-sworn and am- 
 resolved : To observe Thy 
 just Judgments. 
 
 107. I-am afflicted very- 
 much : Quicken me, Y^H- 
 W^H, according to Thy 
 Word. 
 
 98. Through Thy Com¬ 
 mandment, Thou-makest- 
 me wiser than mine enemies : 
 For it is for ever mine. 
 
 99. I-understand more 
 than all my teachers: For 
 Thy Testimonies are my 
 meditation. 
 
 100. I-understand more 
 than the aged : Because I- 
 have-sought-after Thy Com¬ 
 mandments. 
 
 101. I-have-kept-back my 
 feet from every evil path : 
 That I - may - keep Thy 
 Words. 
 
 102. I-have-not swerved 
 from Thy Judgments: For 
 Thou hast-given me a law. 
 
 103. How sweet are Thine 
 Oracles to my throat! More 
 so than honey to my mouth 1 
 
 104. I-gain-understanding 
 from Thy Commandments : 
 Therefore I - hate every 
 unjust way. 
 
 Fish, n. 
 
 105. Thy Word is a lamp 
 to my feet: And a light to 
 my paths. 
 
 106. I - have - sworn and 
 determined : To keep Thy 
 just Judgments. 
 
 107. I-am greatly afflicted, 
 O Lord : Quicken me 
 according to Thy Word. 
 
PSALM II8 (119). 
 
 515 
 
 108. Accept, I - pray, 
 YHWH, the free-will-offer¬ 
 ings of my mouth: And 
 teach me Thy Judgments. 
 
 109. My soul is continu¬ 
 ally in my hand : Yet I- 
 forget not Thy Law. 
 
 no. The wicked have- 
 laid a snare for me: Yet 
 went -1 not astray from Thy 
 Precepts. 
 
 111. Thy Testimonies 
 have-I-taken-as an inherit¬ 
 ance for ever : For they are 
 the joy of my heart. 
 
 112. I-have-inclined my 
 heart to perform Thy Stat¬ 
 utes : For an everlasting 
 reward [or y Always, to the 
 end]. 
 
 Sa-mekh = 
 
 113. Sceptics I hate: But 
 Thy Law do-I-love. 
 
 114. My hiding-place and 
 my shield art THOU : I hope 
 in Thy Word. 
 
 115. Depart from me, ye 
 evil-doers : That I - may - 
 keep the Commandments of 
 my God. 
 
 116. Stay me according 
 to Thine Utterance (i.e., 
 promise), that I-may-live: 
 And let me not be-ashamed 
 of my hope. 
 
 117. Hold-Thou-me-up, 
 and I-shall-be-safe: And 
 
 108. Accept, O Lord, the 
 free - will - offerings of my 
 mouth : And teach me Thy 
 Judgments. 
 
 109. My soul is continu¬ 
 ally in my hands: Yet I- 
 forget not Thy Law. 
 
 110. Sinners have-laid a 
 snare for me: Yet I-erred 
 not from Thy Command¬ 
 ments. 
 
 in. I-have-taken Thy 
 Testimonies as an heritage 
 for ever : For they are the 
 joy of my heart. 
 
 112. I-have-inclined my 
 heart to fulfil Thine Ordin¬ 
 ances : Always, for the sake 
 of the reward. 
 
 A prop, s. 
 
 113. I-hate the iniquitous : 
 But Thy Law do-I-love. 
 
 114. My helper and my 
 stay art THOU : And in Thy 
 Word do-I-hope. 
 
 115. Depart from me, ye 
 wicked-ones : For I - will - 
 search-into the Command¬ 
 ments of my God. 
 
 116. Uphold me accord¬ 
 ing to Thine Oracle, that I- 
 may-live: And make-me 
 not ashamed of mine 
 expectation. 
 
 117. Help me, and I-shall 
 be-saved : And I-will-medi- 
 
5 16 
 
 PSALM 118 (119). 
 
 will - take - delight in Thy 
 Statutes continually. 
 
 118. Thou - scornest all 
 that wander from Thy Stat¬ 
 utes : For their craftiness is 
 falsehood. 
 
 119. Thou-removest all 
 the wicked of the earth like 
 dross : Therefore I-love Thy 
 Testimonies. 
 
 120. My flesh shudders 
 for fear of Thee: And of 
 Thy Judgments I-am-afraid. 
 
 tate on Thine Ordinances 
 continually. 
 
 118. Thou - scornest all 
 that-swerve from Thy Judg¬ 
 ments : For their inward- 
 thought is unjust. 
 
 119. I - reckon all the 
 sinners of the earth as trans¬ 
 gressors : Therefore I-love 
 Thy Testimonies. 
 
 120. Penetrate my flesh 
 with Thy fear: For I-am- 
 afraid of Thy Judgments. 
 
 A-yin = Eye; a deep guttural sound without an equivalent in our language. 
 Represented here by the Greek sign of aspiration " doubled. 
 
 121. I-have-done Judg¬ 
 ment and Justice : Leave me 
 not to mine oppressors. 
 
 122. Be-surety for Thy 
 servant for good : Let not 
 the proud oppress me. 
 
 123. Mine eyes fail for 
 Thy salvation : And for Thy 
 just Utterance (i.e., promise). 
 
 124. Deal with Thy ser¬ 
 vant according to Thy 
 loving-goodness : And teach 
 me Thy Statutes. 
 
 125. Thy servant am I, 
 give - me - understanding: 
 That I - may - know Thy 
 Testimonies. 
 
 126. ’Tis time for Y^H- 
 W*H to act: They-have- 
 made-void Thy Law. 
 
 121. I-have-done Judg¬ 
 ment and Justice : Give me 
 not up to them-that-wrong 
 me. 
 
 122. Receive Thy servant 
 for [his] good : Let not the 
 proud wrong me [or, accuse- 
 me-falsely]. 
 
 123. Mine eyes fail for 
 Thy salvation : And for Thy 
 just Oracle (i.e., promise). 
 
 124. Deal with Thy servant 
 according to Thy mercy: 
 And teach me Thine Ordi¬ 
 nances. 
 
 125. I am Thy servant, 
 give - me understanding : 
 That I-may-know Thy Tes¬ 
 timonies. 
 
 126. ’Tis time to act, O 
 Lord: They-have-utterly- 
 annulled Thy Law. 
 
PSALM 118 (119). 
 
 517 
 
 127. Therefore I-love Thy 
 Commandments : More than 
 gold, yea, more than fine- 
 gold. 
 
 128. Therefore I - deem 
 all [Thy] Precepts of every 
 kind to-be - right: I - hate 
 every false path. 
 
 127. Therefore I-love Thy 
 
 Commandments : Above 
 
 gold, or the topaz. 
 
 128. Therefore do I-direct- 
 myself [according] to all Thy 
 Commandments. I - hate 
 every unjust way. 
 
 Pe — Mouth, p, ph. 
 
 129. Wondrous are Thy 
 Testimonies : Therefore does 
 my soul keep them. 
 
 130. The unfolding of Thy 
 Words enlightens : Gives- 
 understanding to the simple. 
 
 131. I-opened-wide my 
 mouth and panted : For I- 
 longed-for Thy Command¬ 
 ments. 
 
 132. Turn-Thee to me, 
 and be-gracious to me: 
 According to [Thy] wont 
 to - those - that - love Thy 
 Name. 
 
 133. Order my footsteps 
 by Thine Utterance: And 
 let no iniquity domineer over 
 me. 
 
 134. Redeem me from the 
 oppression of man : That 
 I-may-observe Thy Precepts. 
 
 135. Make Thy face to- 
 shine upon Thy servant: 
 And teach me Thy Statutes. 
 
 129. Wondrous are Thy 
 Testimonies : Therefore has 
 my soul searched-into them. 
 
 130. The unveiling of Thy 
 Words enlightens: And gives 
 understanding to little-ones. 
 
 131. I-opened my mouth 
 and drew breath : For I- 
 earnestly-longed for Thy 
 Commandments. 
 
 132. Look upon me, and 
 have-mercy on me: After 
 the manner of-them-that- 
 love Thy Name. 
 
 133. Order my footsteps 
 by Thine Oracle: And let 
 not any iniquity domineer 
 over me. 
 
 134. Redeem me from 
 the false-accusations of men: 
 That I-may-keep Thy Com¬ 
 mandments. 
 
 135. Make Thy face to- 
 shine upon Thy servant: 
 And teach me Thine Ordi¬ 
 nances. 
 
 136. Mine eyes pour- 
 
 136. In rivers of waters 
 
5 i» 
 
 PSALM 118 (119). 
 
 mine eyes run-down : Be- down streams of water: 
 cause they-observe not Thy Because they-keep not Thy 
 Law. Law. 
 
 Tsa-dhe = Fish-hook, Ts (not Z). 
 
 137. Just art Thou, YaH- 
 Wt'H : And upright are Thy 
 Judgments. 
 
 138. Thou - hast - com - 
 manded Thy Testimonies 
 in justice : And [in] exceed¬ 
 ing faithfulness. 
 
 139. My zeal has-consumed 
 me: Because mine adver¬ 
 saries have-forgotten Thy 
 Words. 
 
 140. Thine Utterance is 
 fire-proved to-the-uttermost. 
 Therefore Thy servant loves 
 it. 
 
 141. Small am I and des¬ 
 pised : Thy Precepts I-for- 
 get not. 
 
 142. Thy justice is an 
 everlasting justice: And Thy 
 Law is truth. 
 
 143. Distress and anguish 
 have-laid-hold on me : Thy 
 Commandments are my 
 delight. 
 
 144. Thy Testimonies are 
 everlasting justice: Give- 
 me-understanding, and I- 
 shall-live. 
 
 Qoph = Back 
 
 145. I-have-called with 
 [my] whole heart; “ answer 
 
 137. Thou art just, O 
 Lord : And Thy Judgment 
 is upright. 
 
 138. Thou - hast - com - 
 manded justice and [Thy] 
 perfect truth: [As] Thy 
 Testimonies. 
 
 139. My zeal has-quite- 
 wasted me: Because mine 
 enemies have-forgotten Thy 
 Words. 
 
 140. Thine Oracle is fire- 
 tried to - the - uttermost : 
 Therefore Thy servant loves 
 it. 
 
 141. I am young and des¬ 
 pised : [Yet] I have not for¬ 
 gotten Thine Ordinances. 
 
 142. Thy justice is an 
 everlasting justice: And 
 Thy Law is truth. 
 
 143. Distress and penury 
 have-found me: Thy Com¬ 
 mandments are my medita¬ 
 tion. 
 
 144. Thy Testimonies are 
 everlasting justice : Give me 
 understanding, and I-shall- 
 live. 
 
 □f the head, q. 
 
 145. I-have-called with 
 my whole heart; “ hear me, 
 
PSALM 11 8 (1 19 ). 
 
 519 
 
 me, YflHW^H : I-will-keep 
 Thy Statutes.” 
 
 146. I - have - called to 
 Thee; save me: And I- 
 shall - observe Thy Testi¬ 
 monies. 
 
 147. I - anticipated the 
 dawn, and cried: I-hoped in 
 Thy Word. 
 
 148. Mine eyes antici¬ 
 pated the night-watches: 
 To meditate on Thine Utter¬ 
 ance. 
 
 149. Hear my voice accord¬ 
 ing to Thy loving-goodness: 
 Y#HW<?H, quicken me ac- 
 cordingto ThyJ udgments [or, 
 according to Thy wont (?)]. 
 
 150. They-draw-nigh that- 
 follow - after wickedness : 
 They-are-far from Thy Law. 
 
 151. Thou art nigh, 
 YHWH : And all Thy 
 Commandments are truth. 
 
 152. Of-old have-I-known 
 from Thy Testimonies: That 
 Thou-hast-founded them for 
 ever. 
 
 O Lord: I-will-search-out 
 Thine Ordinances.” 
 
 146. I - have - called to 
 Thee; save me: That I- 
 may-keep Thy Command¬ 
 ments. 
 
 147. I-came-before [Thee] 
 at twilight, and cried: 
 [Because] I-hoped in Thy 
 Words. 
 
 148. Mine eyes were-fixed 
 [on Thee] before the dawn : 
 That I-might-meditate on 
 Thine Oracles. 
 
 149. Hear my voice ac¬ 
 cording to Thy mercy, O 
 Lord : And quicken me 
 according to Thy Judgment. 
 
 150. They-draw-nigh that- 
 persecute me unjustly: But 
 from Thy Law they are far- 
 removed. 
 
 151. Thou art nigh, O 
 Lord: And all Thy Ways 
 are truth. (Commandments, 
 Cod. Alex .) 
 
 152. Long-since have-I- 
 known concerning Thy Tes¬ 
 timonies : That Thou-hast- 
 founded them for ever. 
 
 Resh = Head, r. 
 
 153. See mine affliction, 153. Consider my dejec- 
 and deliver me: For I-forget tion, and rescue me: For 
 not Thy Law. I-have not forgotten Thy 
 
 Law. 
 
 154. Vindicate my right, 
 
 154. Plead my cause, and 
 
520 
 
 PSALM 118 (119). 
 
 redeem me: Ouicken me 
 according to Thine Utter¬ 
 ance (i.e., promise). 
 
 155. Salvation is far from 
 the wicked : For they-seek 
 not Thy Statutes. 
 
 1 56. Many [great (?)] are 
 Thy tender-mercies, YaH- 
 WeH : Quicken me accord¬ 
 ing to Thy Judgments. 
 
 157. Many are my perse¬ 
 cutors and mine adversaries : 
 From Thy Testimonies I- 
 have-not swerved. 
 
 158. I-beheld the faithless 
 and was-filled-with-loathing: 
 Because they - observe not 
 Thine Utterance. 
 
 159. See how I-love Thy 
 Precepts: YHWH, quicken 
 me according to Thy loving¬ 
 goodness. 
 
 160. The sum of Thy 
 Word is truth: And every 
 one of Thy just Judgments 
 [endures] for ever. 
 
 and redeem me: Ouicken 
 me because of Thine Oracle. 
 
 155. Salvation is far from 
 sinners: For they-search not¬ 
 out Thine Ordinances. 
 
 156. Thy tender-mercies 
 are many, O Lord : Quicken 
 me according to Thy Judg¬ 
 ment. 
 
 157. Many are they that 
 persecute and afflict me: 
 Yet I-have-not-swerved from 
 Thy Testimonies. 
 
 158. I-beheld the trans¬ 
 gressors and pined-away: 
 Because they-observe not 
 Thine Oracles. 
 
 159. See how I-love Thy 
 Commandments, O Lord : 
 Quicken me in Thy mercy. 
 
 160. The beginning (i.e.,. 
 the substance) of Thy Words 
 is truth : All Thy just Judg¬ 
 ments [endure] for ever. 
 
 Shin, Sin = Tooth, sh, s. 
 
 161. Princes have-perse¬ 
 cuted me without-a-cause : 
 But my heart stands-in-awe 
 of Thy Word. 
 
 162. I rejoice at Thine 
 Utterance: As one-that-finds 
 great spoil. 
 
 163. Falsehood I-hate and 
 abhor : Thy Law do- 1 -love. 
 
 161. Princes have-perse¬ 
 cuted me without a cause : 
 But my heart trembles at 
 Thy Words. 
 
 162. I rejoice at Thine 
 Oracles : As one that finds 
 much spoil. 
 
 163. Iniquity I-hate and 
 abominate : But I-love Thy 
 Law. 
 
PSALM II8 ( 1 19). 
 
 521 
 
 164. Seven-times a day 
 do-I-praise Thee: Because 
 of Thy just Judgments. 
 
 165. Much peace have 
 they-who-love Thy Law: 
 And for them there is no 
 stumbling-block (1 St.John 
 ii. 10). 
 
 166. I-have-hoped for Thy 
 salvation, YHWH : And 
 have-done Thy Command¬ 
 ments. 
 
 167. My soul has-observed 
 Thy Testimonies: And I- 
 love them exceedingly. 
 
 168. I-have-observed Thy 
 Precepts and Thy Testi¬ 
 monies : For all my ways 
 are before Thee. 
 
 Tau, Tav = Cross (the shape it had 
 
 169. Let my cry come- 
 near before Thee, Y^HW^H : 
 Give-me-understanding ac¬ 
 cording to Thy Word. 
 
 170. Let my supplication 
 come before Thy face: 
 Deliver me according to 
 Thine Utterance. 
 
 171. Let my lips pour- 
 forth praise: For Thou- 
 teachest me Thy Statutes. 
 
 172. Let my tongue repeat 
 Thine Utterance: For all 
 Thy Commandments are 
 justice. 
 
 164. Seven-times a day 
 do-I-praise Thee: Because 
 of Thy just Judgments. 
 
 165. Much peace have 
 they who love Thy Law: 
 And there is for them no 
 stumbling-block. 
 
 166. I-have-waited for 
 Thy salvation, O Lord : 
 And I-love Thy Command¬ 
 ments. 
 
 167. My soul has-kept 
 Thy Testimonies: And loved 
 them exceedingly. 
 
 168. I-have-observed all 
 Thy Commandments and 
 Testimonies: For all my 
 ways are before Thee. 
 
 in the old Hebrew alphabet) ; t, th. 
 
 169. Let my supplication 
 come-near before Thee, O 
 Lord : Give me understand¬ 
 ing according to Thine 
 Oracle. 
 
 170. Let my supplication 
 come-in before Thy face: 
 Rescue me according to 
 Thine Oracle. 
 
 171. A hymn shall-gush 
 forth from my lips : When 
 Thou-shalt-have-taught me 
 Thine Ordinances. 
 
 172. My tongue shall-pro- 
 claim Thine Oracle: For 
 all Thy Commandments are 
 justice. 
 
522 
 
 PSALM I 18 ( I 19). 
 
 173. Let Thy hand be a 
 help to me: For I-have- 
 chosen Thy Precepts. 
 
 174.I-have-longed for Thy 
 salvation, YHWH : And Thy 
 Law is my delight. 
 
 175. Let my soul live, and 
 it-shall-praise Thee: And 
 let Thy Judgments help me. 
 
 176. I-have-strayed like a 
 lost sheep; seek Thy servant: 
 For I-forget-not Thy Com¬ 
 mandments. 
 
 173. Let Thy hand be 
 [prompt] to save me: For I- 
 have-chosen Thy Command¬ 
 ments. 
 
 174. I - have-longed for 
 Thy salvation, O Lord : And 
 Thy Law is my meditation. 
 
 175. My soul shall-live 
 and praise Thee: And Thy 
 Judgments shall-help me. 
 
 176. I-have-strayed like 
 a lost sheep: seek-Thy 
 servant: For I-have-not- 
 forgotten Thy Command¬ 
 ments. 
 
 This Psalm consists of twenty-two stanzas; each stanza 
 contains eight verses, each verse consisting of two members 
 only, and each beginning with the same letter of the alphabet, 
 according to the regular sequence of the Hebrew letters (22x8 = 
 176). The like arrangement is adopted in Lament, iii., but there 
 the stanzas consist but of three verses, each beginning with the same 
 letter. In the Masora this Psalm is called “ the great Alphabet; ” 
 its arrangement, as appears to some expositors, has been adapted 
 as an aid to memory, the Psalm being especially selected for the 
 instruction of youth. It were labour lost to look here for the 
 progressive movement, the orderly development of a dominant 
 thought, connecting and giving unity to the several parts, as even 
 in single stanzas it is often impossible to trace a sequence. 
 Hence each stanza may be taken as a composition complete in, 
 and by itself; accordingly the Monastic and the Mozarabic 
 Breviary count each octonary as one Psalm, in the weekly dis¬ 
 tribution of the Psalter. The date, author, and occasion of this 
 Psalm are unknown. Some, but very few expositors ascribe it to 
 David, while others, relegating it to the Machabaean period, 
 regard it as a work wherewith the captive Jonathan solaced his 
 involuntary leisure. Another, and, to all seeming, more plausible 
 conjecture dates its composition at the latter period of the 
 
PSALM 118 (119). 
 
 523 
 
 Persian dominion. Thalhofer, however, observes that the situa¬ 
 tion alluded to more than once in the Psalm points rather to the 
 time of the Captivity. Deprived of all that had hitherto dis¬ 
 tinguished them from the heathen masses, the chosen race learned 
 at last to cling to the Law it had so often and so continually 
 set at nought, to cherish it as the badge and safeguard of its 
 nationality, doomed, to all seeming, to be absorbed by the 
 heathenism which hemmed it in on every side. The zeal for 
 the Law, which is the burden of this Psalm, its reiterated expres¬ 
 sion of the conviction that the hope of restoration was bound up 
 with the faithful observance thereof, that for such observance 
 was needed the bestowal of a higher light, strength, and life; the 
 mention of the wrongs endured at the hands of apostates, of false 
 brethren, and of the heathen rulers, delineate a situation for which 
 the Captivity supplies the most fitting historical background. 
 When referring to this Psalm, the Fathers ever mention it in 
 terms of the highest praise. St. Ambrose styles it, “the consum¬ 
 mation of Christian perfection.” A still more telling proof of its 
 excellence is its selection by Holy Church, as a main portion of 
 her daily tribute of praise and supplication, a selection determined 
 by its ethical import and practical tendency. Save in vv. 122, 
 132 (but see notes on vv. 149, 156), each verse is concerned with 
 God’s revelation of His will, viewed as the norm and guide of life 
 and conduct, the several aspects whereof are set forth in the 
 following terms : 
 
 1. Torah , the generic term; LXX., vop.os, no?nos ; Vulgate, 
 
 lex — law, authoritative-teaching, practical-instruction, or 
 direction. 
 
 2. Derekh; LXX., oSos, hodos ; Vulgate, via, “way,” as the 
 
 Divine Law traces the road leading man to his final 
 destiny, to the end for which he is created. 
 
 3. ’ Orach , a poetical synonym of derekh; LXX., 6Sds, hodos; 
 
 St. Jerome and Vulgate, semita , via , “path,” way (for 
 distinction’s sake, here rendered “ path ”). 
 
 4. “ Edhoth (or “edwoth) ; LXX., p-aprupta, martyria ; Vulgate, 
 
 testimofiia, “testimoniesespecially used of the Decalogue , 
 as, by its promulgation on Sinai, God bore witness to 
 Himself and to His covenant with His chosen people. 
 
524 
 
 PSALM 118 (119). 
 
 5. Piq-qudhim ; LXX., SiKaiw/j-ara, dikaidmata , kvroXal, entolai ; 
 
 Vulgate, justificcitiones , viewdata ; St. Jerome ( passim ), 
 prcecepta , “ precepts.” The Hebrew word implies “ a 
 charge,” “a deposit.” Ai/caiw/xa (Vulgate, justification in 
 an improper sense, in this connection), “a maxim,” 
 “a principle of right,” equivalent, in the usage of LXX ., 
 to “commandment,” “precept,” but properly “an adjudi¬ 
 cation,” “a verdict,” “a sentence.” The Law as the 
 outcome, the expression of God’s righteousness, the law, 
 so far forth, as just. Here rendered “ ordinance.” 
 
 6. Chuqqim (Singular, ckoq), “ What is established,” or “ defi¬ 
 
 nite;” “an appointed task-time;” “a defined limit,” 
 “a statute,” “a decree.” LXX., Si/auw/xara, dikaidmata; 
 Vulgate, justifications ; St. Jerome (mostly), prcecepta. 
 Here rendered “statutes.” 
 
 7. MitsPoth (or mits’woth ), “commands,” either affirmative 
 
 (“Thou shalt . . .”), or prohibitive (“Thou shalt not”)', 
 LXX., €VTo\.aL, entolai; Vulgate, mandata , “command¬ 
 ments ; ” the Divine Law as enjoined upon man, the 
 established rule of his moral activity. 
 
 8. Dcibhar , “a word,” “thing,” “matter,” “something,” but here 
 
 “a command,” “an edict,” the expression of God’s will; 
 LXX., A.oyo?, logos; Vulgate, sermo, (Plur.) sermones , 
 verbum , verba , “ word,” “ words.” 
 
 9. Pnirah (Plur. ’ amaroth ), a poetic term for “a word,” 
 
 “a speech,” especially “a Divine utterance;” LXX., 
 Xoyca, logia , “announcements,” “oracles;” Vulgate, 
 eloquium , eloquia ( = declaration), here rendered “ oracles.” 
 It frequently implies “ a promise,” even in this 
 Psalm. 
 
 10. Mislipat (Plur. mislipathri), “judgments;” LXX., Kpi/xara, 
 
 krimata ; Vulgate, judicia ; the Law, as the expression of 
 God’s just and holy will, which decrees what is right, 
 appends a sanction to His behests, and inflicts punish¬ 
 ment on transgressors. 
 
 11. ’ Emunhh , “firmness,” “security,” “faithfulness” to promises; 
 
 LXX., aXyOtLa, aleetheia ; Vulgate, veritas , “truth.” The 
 Law, as the record of God’s promises. 
 
PSALM I 18 (I 19). 
 
 525 
 
 12. Tsedheq , “ right,” “justice;” LXX., SLKouocrvvr /, dikciiosynee, 
 Vulgate,/^////#, “justice,” “righteousness;” the Law being 
 the expression of God’s justice and equity, 
 v. 2. “ Search-out,” examine carefully; the verb in text, 
 rendered “who keep” by St. Jerome, means “to watch,” 
 “guard,” “preserve,” “keep.” LXX. have taken it in one sense, 
 St. Jerome in another, v. 3. The rendering of LXX., Vulgate, 
 and of St. Jerome, who agrees here with Vulgate, is somewhat 
 tautological; the not in text applies to the verb do, work , not to 
 walk: “Much less do they \i.e., “the blessed,” “the blameless” 
 of vv. 1, 2] work iniquity”—far from working iniquity, “they walk 
 in His ways; ” or “ [Who] also do no iniquity, [but] [who] walk,” 
 &c. A continuation in text of v. 2. v. 6. “Perspexero;” St. Jerome, 
 “ respexero; ” St. Augustine and old Psalters, more accurately, 
 “ cum inspexero in mandata ” (when I shall have looked into Thy 
 commandments, i.e., considered them with care and thought, so 
 as to make them the rule of my conduct), v. 9. St. Jerome, 
 almost like Vulgate, “In quo corrigit juvenis semitam suam : cum 
 custodierit verba tua” (Wherewithal shall a young man set in 
 order, keep straight—“amend,” “reform” his path? When he 
 shall have kept Thy words). In text, “ cleanse his path,” i.e., 
 “maintain purity of life.” “Thy word;” Singular in text; one 
 of the thirteen cases enumerated by the Masora, where the Yddh 
 indicating the Plural has dropped out of the present text. Cf. in 
 v. 37, “In Thy way.” Another rendering of hemistich 2 : “By 
 keeping watch over himself according to,” &c. v. 10. “Let me 
 not wander;” St. Jerome, “Ne errare me facias” (Make me not 
 wander), i.e., continue to me Thy gracious aid. v. 11. “Utter¬ 
 ance,” word, saying, “speech,” poetical synonym of “word” in 
 v. 9. v. 16. St. Jerome, “In justitiis tuis delectabor” (I-will-take- 
 delight in Thy, &c.), as the text is usually rendered, but Rashi 
 prefers “ I will study,” as better suited to “ I will not forget ” in 
 second hemistich, v. 17. “[And] I-shall-live” ( = “let me live,” 
 “and if I live, I will keep”); or, “That I may live,” so text, 
 LXX., several old Latin Psalters and Fathers. “Retribue” here 
 implies not a reward of antecedent merit, but is equivalent to 
 “Do good,” “Deal bountifully.” “Grant me the favour that I 
 may live;” “Vouchsafe to me the gift of life,” which is the same 
 
526 
 
 PSALM 11 8 ( 11 9). 
 
 as “Quicken me” of Vulgate and of some MSS. of LXX. 
 v. 18. “Wondrous things,” e.g., the conformity of the Law with 
 the Divine attributes, the significance of its promises, the Christ 
 to Whom it was meant to lead. v. 19. “Sojourner;” St. Jerome, 
 “advena” ( = “a stranger,” “an alien”), hence in need of Divine 
 guidance; cf. Ps. xxxviii. (39) 13. v. 20. “My soul is crushed 
 for longing,” &c., so Gesenius [Heb. Lex. s.v.); gadsah ( = is 
 crushed) occurs nowhere else in the Old Testament; in Lament, 
 iii. 16, it is met with, but in a derivative (Hiphil) conjugation. 
 Targum and St. Jerome agree here with LXX., “ desideravit ” (has 
 desired to desire); cf. St. Luke xxii. 15, “With desire have I 
 desired,”&c. v. 21. The rendering of LXX., St. Jerome, and Syriac 
 is admissible, but, with the present accents, the text reads thus : 
 “ Thou-hast-rebuked the proud [that are] accursed: The wan¬ 
 derers [ = who wander] from Thy commandments.” “ Accursed ” 
 marks the effect of the rebuke: “ so that they are accursed.” 
 v. 22. “Princes did-speak one with-another” is the literal render¬ 
 ing. v. 24. Lit., as in text, “the men of my counsel” = “my 
 counsellors;” St. Jerome, “Men most friendly to me.” v. 25. 
 “Dust,” so St. Jerome ( pulveri ). It is said that the Emperor 
 Theodosius quoted this verse, when he besought St. Ambrose to 
 absolve him. v. 26. “ I-have-laid open before Thee my ways.” 
 v. 27. St. Jerome, “ Et loquar in mirabilibus tuis ” (I will speak 
 of Thy wondrous deeds), so as to teach them to others, v. 28. 
 “ Dormitavit ” ( — is sleepy) of Vulgate is due to a scribe’s 
 blunder, evvara^ev, enystaxen , instead of a previous ecrra^ev, 
 estaxen — the stillavit of St. Ambrose, St. Jerome’s distillavit , 
 which render the verb in text. For tcedio of Vulgate ( = weariness, 
 disgust), cf. Cassian, Lfistit. x. 4. “Strengthen;” St. Jerome, 
 “Serva me juxta eloquium tuum” (preserve me according to Thy 
 promise). “ With Thy,” “ through Thy,” il according to Thy word,” 
 variation due to the close resemblance of d (- in, with, through) 
 to d ( = as, according to), v. 29. St. Jerome, “ Et dona mihi ” 
 ( = and make me a present of Thy law), cf. Judges xxi. 22. 
 v. 32. “ Enlarge,” expand, dilate with the joy of deliverance, or 
 by inward enlightenment, and strengthening. These four first 
 octonary stanzas are invariably recited at Prime, v. 33. LXX. 
 and Vulgate, “Teach me as a lawgiver .” “Keep,” so too 
 
PSALM I 18 (119). 
 
 527 
 
 St. Jerome, LXX., “ I will-seek it out,” rendering the verb in 
 text in its primary sense of “watching,” “looking at.” v. 36. 
 “Covetousness,” unjust gain, whether by violence, or by fraud, or 
 by taking bribes, v. 37. Lit., “Cause mine eyes to pass by,” 
 “to pass on one side.” v. 38. “Uphold,” i.e., “perform,” “fulfil 
 Thy promise,” &c., . . . “Which [the relative is expressed in 
 text] is given to them that fear Thee,” or, “the object whereof is 
 that Thou mayest be feared; ” St. Augustine, i?i timorem {in order 
 to the fear of Thee); so too St. Jerome : decidedly preferable to in 
 timore. vv. 41—48 begin with the conjunction Van, or Waw(=a.nd), 
 almost the only Hebrew word that has that initial, v. 45. “In a 
 wide space,” at large, “at liberty,” a figure for prosperity, while 
 “ straits ” denote bondage, woe. v. 46. “ Kings,” perhaps Persian 
 satraps (?). v. 48. “ Lift up hands,” in token of intense longing 
 (= “ which I love ”), or, as Qimchi will have it, “ of willing 
 obedience.” In vv. 45—48 the Imperfects of Vulgate are to be 
 rendered, as by St. Jerome, as Futures, v. 50. “Comfort;” the 
 word in text occurs only here and in Job vi. 10, “ For Thine 
 utterance,” or “ That Thine utterance,” &c. v. 51. “Scoffed,” 
 in text, verb from the same stem as “scorners” in Ps. i. 1. 
 LXX. probably read a form of lun, instead of tuts in text. v. 53. 
 St. Jerome, “ Horror has seized,” &c. v. 54. “ Sojournings,” rather 
 than “pilgrimage,” cf. Gen. xlvii. 9. v. 56. “This [blessing] has 
 been vouchsafed to me, Because [or, that] I was enabled to 
 keep,” &c. A Rabbinical adage, “ The reward of a precept is a 
 precept,” i.e., whoso keeps one precept gains thereby strength to 
 fulfil another, still more arduous. On the other hand, “ Sin 
 draws in its wake another sin.” v. 57. Or, “My portion, YH“, I 
 said, [is] to observe Thy words.” With LXX., St. Jerome, and 
 most of the Fathers, “ ‘My portion art Thou, O Lord;’ I said, that 
 I might keep Thy Law.” v. 58. “ Entreated favour,” but literally 
 meaning, “I stroked Thy faces;” vide Gesenius {Heb. Lex . 
 s.v.). v. 60. Syriac, “I made ready, and interposed no delay, to 
 keep Thy Commandments.” v. 61. The cords of the wicked 
 have surrounded me” ( = been wound about me); Ibn Ezra, 
 instead of “cords,” “the sorrows have laid hold,” &c.; Targum 
 and Rashi, “ the bands (companies) of the wicked are gathered 
 together against me.” Others render the verb (which, in Piel 
 
528 
 
 PSALM 118 (119). 
 
 conjugation, occurs nowhere else), “ha vz plundered me.” v. 66. 
 “Good discernment,” deep insight, delicate tact, “good taste” 
 (cf. Philipp, i. 9, in omni sensu , £v Trdo-rj alo-Orjo-eL, en pasee aistheesei 
 -“in all discernment”). v. 68. St. Jerome and Syriac, “ et 
 beneficus ” ( = and beneficent), v. 69. Syriac, “The iniquity of 
 braggarts has increased against me;” St. Jerome, “Applicabant 
 mihi mendacium superbi ” (= the proud fastened a lie upon me). 
 For text, cf. Job xiii. 4; xiv. 17. v. 70. Syriac agrees here with 
 LXX., who in their vowelless text read into ch-l-bh , chctlabh , 
 instead of chelebh ( = fat), and rendered Taphash , the initial word 
 of verse (which occurs nowhere else in the Hebrew Scriptures), 
 so as to suit milk. Needless to say that they are quite as likely 
 to be right as the Masora. “ Fat ” figures insensibility, imper¬ 
 viousness to higher influences, cf. Deut. xxxii. 15 ; Job xv. 27 ; 
 Ps. xvi. (17) 10. v. 71. Cf. Heb. xii. n. v. 72. Rabbi Joseph, 
 invited to a town where there was no synagogue, replied in the 
 words of this verse, v. 75. Cf. Heb. xii. 11. v. 77. Syriac, 
 “ For I have been taught Thy Law.” v. 80. “ Upright,” i.e., 
 “sound,” “whole,” “undivided,” “single,” “perfect.” Syriac, 
 “ My heart shall consider Thy precepts: And I-shall not be 
 ashamed.” The six foregoing octonary stanzas are invariably 
 assigned to Terce in the Roman Office. v. 83. “Wine-skin,” 
 blackened and shrivelled by the smoke; or, with Rosenmiiller, it 
 figures the ripening of the character by trials. “ Smoke,” qitor 
 in text, rendered by Gesenius, “smoke,” “vapour,” “cloud,” but 
 by LXX. and Syriac, “in frost;” St. Jerome and Vulgate, “hoar¬ 
 frost.” In Ps. cxlviii. 8, it is rendered KpvaraXXos, krystallos 
 ( = ice). It figures the effects of grief and anxious forebodings ; 
 but see Rosenmiiller. v. 85. “The proud, who are not after Thy 
 law, have dug pits for me;” so too St. Jerome, who continues, 
 “Quae (scil., foveae = pits) non erant juxta legem tuam” (which 
 were not according to Thy Law). LXX. read, instead of shichoth 
 of text, sichoth (= speeches, discourses); x for sh, Sin instead of 
 Shin , differentiated only by the position of the diacritic dot. 
 How they came by “ told,” “ related,” is impossible to say. They 
 may be taken as referring to the crude systems of the gainsayers 
 of Revelation, v. 89. Syriac, “Thou art for ever, O Lord: And 
 Thy word abides in heaven.” v. 91 seems to have been passed 
 
PSALM 118 (119). 
 
 529 
 
 by in the Syriac version — forgotten by the translator (?). 
 St. Jerome, “ Judicio tuo stant usque hodie ” (“By Thy judgment 
 [ = decree] they [viz., “ heaven and earth ” of vv. 89, 90] stand¬ 
 fast until to-day:” “For all-things serve Thee.” Literal text: 
 “To [ = By, according to, in virtue of] Thy judgments [decrees, 
 laws], they \i.e., the heavens and earth] abide to-day.” Another 
 admissible rendering: “ To [as for] Thy judgments, they abide 
 to-day.” “Word” (v. 89), “Law” (v. 92), “Precepts” (Vulgate, 
 
 “ Justifications,” v. 93), mean the Divine Law, so far forth as with 
 commandments, it holds out sanctions also. That these sanctions 
 are as immutable as are the laws of Nature, is the import of these 
 verses. LXX. probably read “they stand ” = “ abide ” in Singular. 
 “All things ” = the Universe, lit. in text, “the whole,” “the all” — 
 to 77-av, ra cru/x7ravra, to pan , ta sympa?ita. v. 92. “Nisi quod” 
 (unless that), as Thalhofer observes, is a servilely literal rendering 
 of LXX., nisi (unless) were enough, v. 93. “Quickened me;” 
 the preservation of my life is the result of Thy promise, v. 95. 
 “Consider;” St.Jerome, “considerabo” (I will consider); Syriac, 
 “ I have considered.” v. 96. In Walton’s Polyglot , the Syriac is 
 rendered thus : “To every region (saupho) I have seen that there 
 is a boundary.” Tikhlcih (the word in text) may mean “consum¬ 
 mation,” “ perfection,” but it occurs nowhere else in the Hebrew 
 Scriptures. If it mean “ perfection,” we may refer it to what man 
 may attain to, when contrasted with the ideal set forth in God’s 
 Law; “ commandment,” here a collective Singular (cf. Deut. 
 xxx. n). Another possible rendering: “I have seen that all 
 things come to an end” (cf. Job xxvi. 10; xxviii. 3). Rashi and 
 Qimchi, “Nought is so perfect, but that it comes to an end; not 
 so Thy Law with the sanctions it holds out,” or, “ Everything is 
 limited as to excellency and duration; ” Targum, “ Of all things 
 which are striven after and wrought out I have seen an end. 
 Thy commandment is exceeding broad; ” Symmachus, quoted 
 by Theodoret, “Of every structure (/.<?., of whatever is made), 
 I have seen an end. Thy commandment,” &c. LXX. seem 
 to have shirked the difficulty by an ambiguous word. v. 98. 
 Literally rendered in Walton’s Polyglot, “ By Thy commandment 
 Thou makest me wiser than,” &c. Many old Psalters read, 
 “ Super inimicos meos intelligere (al. sapere) me fecisti man- 
 
 II 
 
530 
 
 PSALM II8 (119). 
 
 datum ” = Thou hast caused me to understand (relish, savour) Thy 
 commandment more than mine enemies (= better than do mine 
 enemies), corresponding to LXX., “ Thou-hast made me wiser 
 than mine enemies [in, as to] Thy commandment,” taking 
 ivToXr/v aov, entoleen sou ( = “ Thy commandment ”) as an Accu¬ 
 sative of reference. Another rendering, perhaps closer to text: 
 “Thy commandment makes me wiser than mine enemies:” 
 “wiser” with that practical wisdom, which “refrains his feet,” 
 &c. (v. 101). v. 103. Cf. Ps. xviii. (19) 11. v. 106. St. Jerome, 
 “ I-have-sworn, and will persevere ” ( = per severabo). “ I have 
 
 sworn, and am quite resolved,” is another rendering. A reference 
 (perhaps) to Exod. xxiv. 3. v. 108. “Spontaneous [offerings]”— 
 not enjoined by the Law; prayer, praise, confession, resolutions, 
 the oath of v. 106 (cf. Osee xiv. 3; Heb. xiii. 15). v. 109. “I 
 am ever in danger of death” (cf. Judges xii. 3; 1 Kings (Sam.) 
 xix. 5 ; Job xiii. 14); Syriac, Codex Vatican, of LXX., St. Ambrose, 
 and St. Augustine have “ In Thy hands,” rejected by St. Jerome 
 (ad Suniam ); by text, and Cod. Alexandrin. of LXX., “ In my 
 hands.” v. 112. Cf. vv. 36, 44. St. Jerome, “propter aeternam 
 retributionem ” (for the sake of everlasting reward); Syriac, 
 “For ever with truth.” In Walton’s Polyglot , Sl avTa/xeaf/Ly, di’ 
 antameipsin , of LXX. is rendered as in Vulgate. On account, 
 however, of the divergent renderings of the ancient versions, the 
 text is ambiguous, and so may not be alleged as a certain proof of 
 the lawfulness of doing good works for the sake of reward; cf. 
 Ps. xviii. (19) 12, where “ eqebh rabh — ^ great reward” \peqebh 
 begins with Ayi?i , represented here by doubling the Greek 
 aspirate (')] v. 113. “Sceptics,” or “waverers,” ,c explained by 
 Gesenius (Heb. Lex. s.v.) as denoting persons of divided mind , who, 
 unstable in faith, are driven hither and thither; “doubters,” 
 ‘‘ sceptics ” (cf. 3(1) Kings xviii. 21 ; St. James i. 8. Syriac agrees 
 here with Vulgate ; St. Jerome, “I hate the turbulent (tumultuosos)\ 
 Targum, “ I hate them whose thoughts are unprofitable ; ” Rashi, 
 “. . . whose thoughts are evil;” Qimchi, “I love Thy law: all 
 other thoughts are hateful to me.” v. 116. “That I may live,” oq 
 with Syriac and St. Jerome, “And I-shall-live,” but LXX., “And 
 quicken me.” v. 118. “Thou hast made light of,” &c., so Targum 
 and Syriac; St. Jerome, “Thou hast cast-off all who turn away 
 
PSALM 118 (119). 
 
 531 
 
 from Thy precepts : For their thought is false ” ( mendax cogitcitio 
 eorum ); Syriac, “ I have made light of all who wander from 
 Thee: for their [sole] care [is to commit] crime.’’ v. 119. 
 St. Jerome, “Thou hast counted as dross” ( Quasi scoriam co?n- 
 putasti ), which implies a warning of a fiery judgment; LXX., 
 s-ghhn h-sh-bt of the vowelless original text, vocalized by the 
 Masora ( sighim hish'batta , “ [as] scoriae [ = dross] Thou-hast-made 
 to cease,” hast removed, put aside, &c.); LXX. read it 
 sughhn (soghtm) chashabti , “ wanderers [from the way of the law] 
 have-I-accounted,” &c. These two readings are easily confounded 
 in Hebrew script. The rendering of the verb by Aquila and 
 Symmachus agrees with LXX. v. 120. St. Jerome, “My flesh 
 bristles-with-hairs for fear,” &c. ( horripilavit ). LXX., with Aquila 
 and Theodoret, read s-m-r (samar of text), sanwier (= fastened 
 with nails), “clavis confige” (= pierce-Thou with nails) of 
 St. Augustine—the meaning borne by the word in Chaldee and 
 Arabic—and are probably right. Symmachus agrees with 
 St. Jerome and the Masoretic reading, bpOorpixu, orthotrichei. 
 v. 121. “Calumny” (here and elsewhere) means not only 
 “ slander,” but chicanery, spiteful, insidious behaviour, oppression, 
 wrong masked under legal formalities. Many old Latin Psalters 
 read, instead of ccilumnicintes ( = slanderers), nocentes (injuring, 
 harming), or persequentes ( = persecuting), v. 122, with v. 132, 
 the only two verses in the Psalm in which the Law is not 
 mentioned. See, however, v. 149? “ Be surety,” so too St. Jerome ; 
 LXX. give the sense, “ take me under Thy protection,” as ex¬ 
 plained by Gesenius ( Heb . Lex . s.v.); St. Augustine, St. Hilary, 
 Mozarabic Breviary, excipe ( = receive, support, sustain); Targum, 
 Syriac,and Qimchi take " arobh \ioxAyin\ (“be surety”) in its further 
 sense of “being sweet,” “pleasant,” and render, “Delight Thy 
 servant with good,” &c. “ Let not the proud calumniate me; ” 
 St. Augustine observes, that “ they who render non calumnientur 
 me , follow the Greek version, which they translate by a word 
 seldom used in the Latin tongue.” v. 126. “For the Lord;” 
 so in text ( /aYHIVH ), in LXX. (Cod. Vatican.), and in several 
 Latin authorities; St. Jerome, “’Tis time that Thou shouldst act 
 ( = ut facias , Domine ), O Lord.” “To act” is used absolutely 
 of God’s punitive justice; cf. Jer. xviii. 23; Ezech. xxxi. n: 
 
532 
 
 PSALM 118 (119). 
 
 “They-have-broken [or, “made void”] Thy Law,” by violating it 
 with impunity, so that, to the ungodly, its threats, promises, 
 and sanctions are but empty words. v. 127. “Therefore” 
 refers to all that has been said in praise of the Law. v. 128. 
 “ Therefore I approve [esteem-as-right] all precepts of every [kind] 
 (or, concerning all [things]);” Syriac, “Therefore I esteem [love, 
 approve] all Thy commandments : And I hate every path of the 
 wicked.” LXX., reading, as it seems, the verb (approve) in the 
 Qal (i.e., “light,” the fundamental) conjugation, render as above. 
 St. Jerome agrees here with LXX., “Therefore I-directed myself 
 according to all Thy precepts ” (in universa prcecepta tua direxi). 
 The six preceding octonary stanzas are daily recited at Sext, in 
 the Roman Office; the six following are assigned to None, or 
 Nones, v. 130. “ The declaration,” opening, the open and clear 
 statement; St. Jerome, “The door of Thy words is full-of-light ” 
 (Ostium sermonum tuorum lucidum), ostium (the door) taking 
 pethach of text in its primary meaning, v. 131. Lit., “I opened 
 my mouth with a wide gape,” denoting eager desire, v. 132. 
 Cf. v. 122. ft mis ft pat (according to the wont, custom), i.e., “as 
 Thou art wont to do,” &c. Misftpat= “judgment,” but also 
 “ law,” “ custom ” (so frequently the source of law), “ usage,” 
 cf. Exod. xxi. 9, with many other passages. Cf. the adverbial 
 Accusative Siktjv, dikeen ( = “ad instar,” “after the manner of”); 
 Syriac, “ Because I love Thy Name.” v. 133. “Domineer,” 
 “have dominion,” cf. Psalm xviii. (19) 14. v. 136. Cf. Lament, 
 iii. 48. St. Jerome, “Streams of waters flowed (fluebant de) from 
 mine eyes.” Kareprjcrav, Katebeesan , of LXX. is obviously, 
 according to Schegg, transitive (= “ send down,” “ make to flow 
 down ”). The variants are numerous : some MSS. of LXX. read 
 KareSvcrav, katedysan ; others, by way of emendation, KaT€/ 3 i/ 3 aaav, 
 katebibasan (they, viz., mine eyes, let go down, made to descend). 
 The Verona Psalter divides the word Sic£oSovs, diexodous (rendered 
 “streams”) into hC i£68ovs, di ; exodous (“per exitus aquarum 
 descenderunt oculi mei”) = “mine eyes came down by (through) 
 streams of waters,” a close approximation to nonsense. 
 “Because they keep not,” &c.; “they” may mean “eyes,” so 
 Qimchi; cf. Numb. xv. 39; but Aben Ezra refers it to the 
 “oppressors” of v. 134; LXX. (Cod. Vatican.), “Because / 
 
PSALM 118 (119). 
 
 533 
 
 kept not Thy Law.” v. 138. A development of v. 137. 
 “Justice,” “faithfulness,” may be construed adverbially, “justly 
 and faithfully,” or as Accusatives in apposition; Revised Version, 
 “Thou hast commanded Thy testimonies in justice and very 
 faithfulness.” In other words, “Thy testimonies which Thou 
 enjoinest are justice and truth itself.” “Thy truth”—“faithful¬ 
 ness.” “Thy,” wanting in text and LXX., is inserted by 
 St. Jerome and Vulgate, but omitted (and rightly, says Thalhofer) 
 by St. Augustine, St. Ambrose, Veronese Psalter, &c. v. 140. 
 “Fire-proved,” like metals in the furnace, and hence—“pure.” 
 v. 147. Literal text, “I-was-beforehand, in the morning-twilight;” 
 explained by Gesenius, “ I rose (rise) in the morning with the 
 dawn St. Jerome, “ I rose, while it was yet dark;” St. Augustine, 
 with many others, renders “intempesta nocte” = (“at dead of 
 night”). Other MSS. of the same date read, “immaturitate,” 
 “in immaturitate,” corresponding to LXX., iv awpia, en adria 
 (lit., “at an unseasonable time” but ^nocte intempesta — midnight, 
 dead of night). “In maturitate ” of Vulgate probably stands for 
 the earlier immaturitate; taken by itself, it means “at early 
 morn,” “early”—in a word, “I rose early,” “I forestalled (antici¬ 
 pated) the dawn with my cry.” v. 148. Rabbi Leeser, “Mine 
 eyes were awake before the night-watches;” St. Jerome, “Mine 
 eyes anticipated the night-watches; ” LXX., “ Mine eyes antici¬ 
 pated the dawn,” 1rpos opOpov, pros orthron ( — with respect, regard 
 to the dawn). Ad te ( = to Thee) of Vulgate is absent in text, 
 LXX., St. Jerome, and in several old Latin Psalters. St. Ambrose, 
 for diluculo , reads mane ( = in the morning = early); St. Augustine, 
 ad matutinum ( = ditto). “I hoped in Thy word,” i.e., promise 
 (v. 147), is the Q’ri (marginal emendation) for “ Thy words ” of 
 Kdhibh (written text); St. Jerome, “verbum tuum expectans” 
 (waiting for Thy word), v. 149. “ According to Thy judgment ” 
 (hardly) = “according to Thy wont.” v. 150. Syriac, “My most 
 wicked persecutors drew nigh, and have departed (withdrawn) 
 from Thy Law.”. Symmachus and St. Jerome agree with LXX. in 
 reading rddJiphey ( = “followers after,” “pursuers of”) of present 
 text, as rddh'phay (-“my persecutors”). LXX. and Vulgate 
 may be made to agree by Construing avop.la, anomia ( = iniquitati 
 — to iniquity) adverbially, as in several old Latin Psalters, inique 
 
534 
 
 PSALM 119 (120). 
 
 —“who persecute me unjustly.” v. 151. “All Thy command¬ 
 ments” so LXX. in Cod. Alexand ., St. Jerome, conformably with 
 text. “All Thy ways ” of LXX. {Cod. Vatican.) and Vulgate, 
 v. 152. St. Jerome, A principio = “ from the beginning,” “of old,” 
 “ long since.” The truth and immutability of Thy Law deter me 
 from treading the path of those mentioned in v. 150. v. 154. 
 “Plead,” i.e., “vindicate my right;” “ Because of Thy word,” so 
 LXX.; St. Jerome, “in sermone tuo ” (-in [by] Thy word), 
 v. 156. “According to Thy judgments,” cf. v. 149. v. 158. LXX., 
 “ I beheld the void of understanding [=ao-w£rowTas, asynetountas ] 
 and wasted-away;” St. Jerome, “I beheld Thy shirkers-of-duty 
 (prsevaricatores tuos , et mcerebam), and was-grieved; ” cf. Ps. 
 cxxxviii. (139) 21. “Because,” or “who,” i.e., the faithless, 
 v. 160. “The sum;” St. Jerome, “Caput verborum tuorum ” 
 (the fundamental principle of Thy words, &c.), cf. Ke<^aAaiov, 
 kephalaion (Heb. viii. 1, “the chief point;” Vulgate, capituluni). 
 v. 161. “I feared not them , but Thy word;” Syriac, “My heart 
 stood-in-awe of Thy word.” v. 165. “Stumbling-block,” cf. 
 1 St.John ii. 10. v. 166. Cf. Gen. xlix. 18. v. 168. “Before 
 Thee,” the conviction of God’s all-seeing eye, an appeal to His 
 witness in behalf of His servant; cf. Job xxxi. 4. v. 171. 
 St. Jerome, “Let my lips pour forth a hymn {fundant hymnum); 
 for Thou wilt teach me {docebis enim me , &c.);” LXX., “When 
 Thou shalt have taught me,” &c. In text, for “ hymn,” we read 
 tehillah , the Hebrew word for “Psalm.” v. 172. “Let my tongue 
 sing,” “rehearse,” “echo,” &c. In vv. 169—173, 175, the 
 Futures of text may be rendered as Optatives, as in LXX. and 
 St. Jerome (v. 175, however, LXX., “My soul shall live”), v. 176. 
 Rendered according to the accents, “ I am gone astray; Seek 
 Thy servant as a lost sheep.” 
 
 The Gradual Psalms. 
 
 The fifteen Psalms following (Pss. cxix.—cxxxiii. = 120—134) 
 are inscribed Shir ham-ma l 'aldth (A Song of ascents) = LXX., 
 Cl$r] twv ava/3a0fxwv, odee ton anabathmon (“A song [ode] of the 
 stairs [flights of steps] ”—Canticum Graduum (“Song of the steps ”) 
 of Vulgate. A slight, but inexplicable variant occurs in the title 
 
PSALM 119 ( 120 ). 
 
 535 
 
 of Ps. cxx. (121), Shir-lam-ma-'aloth (=a song for the ascents). 
 Of the several explanations of this title, none are adequate. 
 Gesenius opines that it originated in the rhythm and metre to be 
 discovered in most of these Psalms, the sense proceeding, as it 
 were, progressively, so that the first or second half of a verse is 
 repeated in the next, e.g., “Whence should come my help.” 
 v. 2. “My help,” &c. v. 4. “The Keeper of Israel.” v. 5. “YH“ 
 is thy Keeper,” &c. But this mode of progression is not confined 
 to these Psalms, and, as Gesenius admits, it is wanting in not a 
 few of them. It has been taken (mistaken [?]) for a musical 
 indication, and referred to a (supposed) gradual rise in the tone 
 or pitch of the melody. Or again, some would explain it by the 
 lofty position of the choir. An obiter dictum of the Talmud 
 (Middoth, ii. 5 ; Succa, 15 b\ which mentions the correspondence 
 of the number of these Psalms (15) to the fifteen steps leading 
 from the Court of the Women to the Gate of Nicanor, into the 
 Court of Israel (= of the men), has given occasion to Rashi and 
 Qimchi, among others, to surmise that at the water-libation 
 (seventh day of the Feast of Tabernacles) these fifteen Psalms 
 were sung by the choir of Levites, on the steps above mentioned, 
 an inference hardly borne out by the passage of the Talmud 
 referred to. Ewald and others are of opinion that these Psalms 
 of divers dates were sung by the several bands of exiles, on their 
 homeward journey, under Cyrus, and, later on, under Artaxerxes 
 (cf. 1 Esdras (Ezra) ii. and viii.). In Ezra vii. 9, this return is 
 called ham-ma“alah, mib-Babel (= the going-up from Babylon). 
 Allowing thus much, it fails to account for the Psalms of this 
 category, which must be referred to a later date. Thalhofer 
 favours the view of Maurer, Hengstenberg, &c., that these Psalms 
 were wont to be sung, in the post-exilic period, by the pilgrim- 
 bands going up to Jerusalem, for the three great feasts ; cf. 
 Ps. cxxi. (122). By the Greeks these Psalms are designated 
 “the Proskyria,” from IIpo? KvpLov , Pros Kyrion (=“To the 
 Lord”), the initial words of Ps. cxix. (120). 
 
536 
 
 PSALM 119 ( 120 ). 
 
 PSALM 119 (120). 
 
 1. A Song of ascents. 
 To YtfHW^H, in my dis¬ 
 tress : I-cried, and He - 
 answered me. 
 
 2. YHWH, deliver-Thou 
 my soul from a lying lip : 
 From a deceitful tongue. 
 
 3. What shall - He - give 
 to Thee, and what shall- 
 He-add to Thee, O deceit¬ 
 ful tongue ? 
 
 4. Sharpened arrows of 
 a warrior : With coals of 
 junipers. 
 
 5. Woe is me, that I- 
 sojourn in Meshekh: I- 
 dwell with the tents of 
 Qedhar! 
 
 6. Too long has my soul 
 dwelt: With the hater of 
 peace. 
 
 7. I [am for] peace : But 
 when I-speak: They [are] 
 for war. 
 
 PSALM 119 (120.) 
 
 1. A Song of Degrees. 
 In my distress I-cried to 
 the Lord, And He - heard 
 me. 
 
 2. Deliver my soul, O 
 Lord, from unjust lips: 
 And from a deceitful tongue. 
 
 3. What-can-be-given to 
 thee, and what more can- 
 be-done to thee, For [thy] 
 deceitful tongue? 
 
 4. Sharpened arrows of 
 the mighty - man : With 
 coals of the desert. 
 
 5. Woe is me, that my 
 sojourn is-prolonged: I- 
 have-dwelt among the tents 
 of Cedar! 
 
 6. Long has my soul been 
 a sojourner. 
 
 7. With (among) them 
 that hate peace, I - was- 
 pcaceable: When I-spoke- 
 to them, they - warred 
 against me without a cause. 
 
 This Psalm may be taken as the plaint of the returned 
 captives, hampered in their work of reconstruction by the slanders 
 and raids of jealous and hostile neighbours. The Samaritans, a 
 mongrel and semi-heathen race, are, in all likelihood, meant here, 
 cf. 1 Esdras iv. 4, 5 ; v. 
 
 v. i. Lit., “in distress to me,” “when I was in distress.” 
 v. 3. LXX. and St. Jerome, who is here (in v. 3) at one with 
 Vulgate, construe the verbs in the Passive, “What shall (can, 
 should) be given,” &c., and “tongue” in Accusative (xpos 
 
PSALM 119 (120). 
 
 537 
 
 yAwcro-av, pros glossa?i, cf. Rom. viii. 18, “What infliction were 
 proportionate to the evil wrought by thy slanderous tongue ? ”). 
 v. 4 may be taken either as a description of the “ deceitful 
 tongue” (cf. Ps. lvi. (57) 5; Ixiii. (64) 4, 5), or for the punish¬ 
 ment in store for it. Targum and Rashi take this latter view. 
 “ Coals of junipers /” “juniper,” according to Hebrew expositors 
 and St. Jerome, but, more accurately, the genista monosperma, 
 used for fuel in the desert, and retaining heat for a long time. 
 “ Coals of broom; ” LXX., “ Coals of the desert ” (ep^iKot?, 
 ereemikois), explained by St. J. Chrysostom by ep17p.07rot.ds, ereemo- 
 poios ( = making desolate), whence the Vulgate desolatoriis. 
 St. Hilary, far better, “carbonibus desolationis ” (coals of the 
 waste, the desert), v. 5. “Alas ! that I-am an exile in Meshekh;” 
 LXX., Mocrox, Mosoch; Vulgate, Mosoch, mentioned among the 
 sons of Japhet (Gen. x. 2). A barbarous tribe dwelling S.E. of 
 Caucasus, between the Black Sea and the Araxes (cf. Ezech. 
 xxvii. 13), probably the Moschi, a people dwelling in the Moschian 
 Mountains; cf. Herodotus (iii. 94; vii. 78). “ Qedhar” ( = “black 
 
 skin,” “ black-skinned man”), the name of a son of Ismael (Gen. 
 xxv. 13), and of the predatory Arabian tribe sprung from him, 
 a swarthy race of Nomads. Qedhar is the Rabbinical name for 
 all the Arabs. These tribal names are not to be taken literally. 
 In a topographical sense, they denote the extreme North and 
 South of Palestine, and may be understood to mark the savage 
 brutality of the bordering races, as we may speak of Mohawks, 
 of Turks, Hottentots. M-sh-kh of the vowelless original text is, 
 by LXX., St. Jerome, and Syriac connected with mashakh ( = “he 
 drew,” “he continued,” or “prolonged”), hence St. Jerome, 
 peregrinatio mea (= “ my sojourn,” as a stranger, mine exile) 
 prolongata est (“is prolonged”); in Targum, Meshekh is rendered 
 “among the Asiatics,” as Japhet’s race occupied Asia Minor, 
 v. 6. St. Jerome and Syriac, “My soul (i.e., I, myself) has long 
 sojourned with them that hate peace;” Text, “Much (i.e., long) 
 too long for herself (i.e., to her injury, lah — to her) has my soul,” 
 &c. v. 7. “I [am] peace,” cf. Ps. cviii. (109) 4, “I [am] prayer.” 
 “ When I speak,” exactly the same words in text as in Ps. cxv. 
 (116) 10 (1); Syriac, “For I spoke to them of peace, but they 
 fought against me.” 
 
538 
 
 PSALM 120 (i 2 i). 
 
 PSALM 120 (121). 
 
 1. A Song for the ascents. 
 I-will-lift-up mine eyes to 
 the mountains: Whence 
 shall my help come ? 
 
 2. My help [comes] from 
 
 YflHW^H : Maker of 
 
 heavens and earth. 
 
 3. Let - Him - not - suffer 
 (give) thy foot to be-moved : 
 Let not thy Keeper slumber. 
 
 4. Lo, He-neither slum¬ 
 bers nor sleeps : That keeps 
 Israel (i.e., The Keeper of 
 Israel). 
 
 5. YHWH is thy Keeper : 
 YHWH is thy shade on thy 
 right hand. 
 
 6. By-day the sun shall- 
 not smite thee: Nor the 
 moon in the night. 
 
 7. YHWH shall - keep 
 thee from all evil : He-shall- 
 keep thy soul. 
 
 8. YHWH shall-keep thy 
 going out and thy coming-in: 
 From this-time forth and 
 for evermore. 
 
 PSALM 120 (121). 
 
 1. A Song of the steps. 
 I-lifted-up mine eyes to the 
 mountains: Whence shall 
 my help come ? 
 
 2. My help [comes] from 
 the Lord: Who made 
 heaven and earth. 
 
 3. Let-Him-not suffer 
 thy foot to-be moved : May 
 He - that - keeps thee not 
 slumber. 
 
 4. Lo, the keeper of 
 Israel shall-neither slumber 
 nor sleep. 
 
 5. The Lord keeps thee: 
 The Lord is thy shade upon 
 thy right hand. 
 
 6. By day the sun shall 
 not scorch thee : Nor the 
 moon by night. 
 
 7. The Lord keeps thee 
 from all evil: May the 
 Lord keep thy soul. 
 
 8. The Lord keeps thy 
 coming-in and thy going- 
 out : From this time forth 
 and for evermore. 
 
 An utterance of gladsome trust in the Maker of the Universe, 
 the Keeper of the chosen race, the Keeper too of His individual 
 worshipper. It may have been sung by the returning exiles, as 
 they first caught sight of “the mountains [ = the mountainous 
 land] of Israel” (Nahum i. 15), or by a pilgrim-band, when the 
 ridge whereon lay Jerusalem and the Temple first appeared on 
 
PSALM 121 (122). 
 
 539 
 
 the horizon. “Keep” is the characteristic word of this Psalm, 
 repeated six times in this short hymn. 
 
 v. 1. “Whence” is interrogative in text, and is so rendered 
 by Thalhofer and others, v. 2. “ Maker,” &c., a title frequently 
 recurring in the Gradual, as in the other post-exilic Psalms. 
 During the Captivity the contrast between the gods of the heathen 
 and the God of their fathers was deeply impressed on the minds 
 of the exiles, cf. Jerem. x. 11. v. 3. The verbs are rendered in 
 LXX. and St. Jerome in the Optative; LXX., “Give thou not 
 thy foot,” &c., i.e., “Suffer not.” v. 5. “Right hand,” in con¬ 
 nection with v. 6 (“The sun,” &c.), means that the pilgrim will 
 be protected, shaded from the noon-day sun. “ Right-hand ” - 
 South. “Shall not smite” (so St. Jerome, percutiet ), the sun¬ 
 stroke, a special danger in the East, cf. 4 (2) Kings iv. 18—20. 
 “ Moon,” an allusion to the bitter cold of moonlight nights, the 
 evil results of which are, in popular belief, ascribed to the moon, 
 cf. “lunatic;” Gen. xxxi. 40. v. 8. “Thou shalt be protected 
 always, everywhere, in all thy doings; ” cf. Deut. xxviii. 6; xxxi. 2. 
 
 PSALM 121 (122). 
 
 1. A Song of ascents ; of 
 David. I-was-glad, when 
 they-said to me: We-are- 
 going (let - us - go) to the 
 house of YflHW^H. 
 
 2. Our feet halted Within 
 thy gates, O Yerushalaim ; 
 
 3. Jerusalem, that art- 
 built : As a city which is- 
 compact in itself; 
 
 4. Whither went - up the 
 tribes, the tribes of YaH, 
 An ordinance for Israel: 
 To give-thanks to the Name 
 of YHWH. 
 
 PSALM 121 (122). 
 
 1. A Song of the steps. 
 I was glad, at their saying 
 to me : We-are-going to 
 the house of the Lord. 
 
 2. Our feet were standing 
 Within thy courts, O Jeru¬ 
 salem ; 
 
 3. Jerusalem, that is- 
 built: As a city, wherein 
 all associate together; 
 
 4. For thither went - up 
 the tribes, the tribes of the 
 Lord, an ordinance for 
 Israel : To give-thanks to 
 the Name of the Lord. 
 
540 
 
 PSALM 1 2 1 ( 122 ). 
 
 5. For there are- (were) 
 set thrones for judgment: 
 [The] thrones of the house of 
 David. 
 
 6. Ask for the peace of 
 Jerusalem : They shall - 
 (may they) prosper that 
 love thee. 
 
 7. Be-there peace within 
 thy stronghold : Prosperity 
 within thy palaces. 
 
 8. For the sake of my 
 brethren and of my friends : 
 Let - me - now - wish thee- 
 peace. 
 
 9. For the sake of the 
 house of YHWH our God : 
 I-will-seek thy good. 
 
 5. For there are - set 
 thrones for judgment : 
 Thrones of the house of 
 David. 
 
 6. Pray for the peace of 
 
 Jerusalem : And [say] 
 
 plenty be to-them that- 
 love thee. 
 
 7. Peace be within thy 
 fortress : And plenty within 
 thy palaces. 
 
 8. For my brethren and 
 my neighbours’ sakes : I - 
 have - spoken peace con - 
 cerning thee. 
 
 9. For the sake of the 
 house of the Lord our God : 
 I-have-sought Thy good. 
 
 “To (= of) David” is wanting in Targum, LXX., Vulgate, 
 and Arabic. 
 
 v. 1. “I rejoiced (and still rejoice) at those saying to me 
 [a festival is at hand]: We will (let us) go,” &c. Save in Vulgate, 
 the subject of “saying” (“when they said”) is plainly a person; 
 hence St. Augustine, “ in his qui dixerunt mihi ” (at those who 
 said to me), v. 2. “ Standing,” halted, as having reached the 
 term. “ Courts ” = avAous, aulais , of LXX., most likely a scribe’s 
 blunder for 7rvAai?, pylais (“gates” =portis of St. Jerome). An 
 allusion, may be, to the solemn welcome of the pilgrim-bands at 
 the city gates, mentioned in the Mishnah. v. 3. Gesenius, 
 “Jerusalem, the built ( = that is built, art-built) as a city which 
 is-joined together,” i.e., the scattered stones and ruins of which 
 are now built together (Heh. Lex. s.v.). Those who ascribe the 
 Psalm “ to David ” refer this to the enlargement of the city by 
 David and Joab (2 Kings (Sam.) v. 9; 1 Chron. xi. 7, 8). 
 St. Jerome’s rendering is as obscure as the text, “cujus partici¬ 
 pate ejus simul.” LXX. render “ is joined ” ( chubberah ) by 
 /x€tox>), metochee (fellowship), which may refer to the material 
 aspect, or, with Schegg, may be rendered, in which all may 
 
PSALM 122 (123). 
 
 541 
 
 claim a common interest (= gemeinschaft, communion, fellowship), 
 as the home and centre of their national life. Still the parallelism, 
 “built” &c., seems to favour the rendering of Gesenius. v. 4. 
 The motive of my gladness; a retrospective glance at that which 
 gave the city its importance. “Testimony,” rendered “ordi¬ 
 nance,” Nominative of apposition; Syriac, “An obligation for 
 Israel,” enjoined by God, Exod. xxiii. 17; xxxiv. 23; Deut. 
 xvi. 16. v. 5. Lit., “There sat;” Syriac, “There were placed.” 
 “For judgment;” LXX., correctly, ek Kpio-iv, eis krisin. “ House 
 of David ” points to a long-established dynasty; would hardly 
 have been said by David, v. 6. “Salute ye Jerusalem,” “Ask 
 her how she does ”—does “ the city of peace ” enjoy the peace 
 implied by her name ? v. 7. “Stronghold;” St. Jerome, “within 
 thy walls;” Syriac, “in thine army,” cf. “land -forces” or the 
 fortress of Millo may be meant. In text, chel; according to 
 Qimchi, “the fosse,” or “moat with its outworks.” “Castles;” 
 St. Jerome, in domibus tuis (“in thy houses”); LXX., 7 rvpyoftd- 
 pecri, pyrgobaresi (“battlemented houses”). The word in text = 
 “lofty palaces,” “fortresses.” v. 8. This may be read as a 
 farewell greeting to friends and hosts by the departing pilgrims. 
 “Brethren,” as were all the Jews by descent, and by God’s 
 adoption. Text, “I will now say (Let me now say), ‘Peace be 
 within thee.’” Or, “Let me now speak (I will now speak) peace 
 concerning thee.” The former is closer to the text. v. 9. Syriac, 
 “I will pray for thy welfare.” 
 
 PSALM 122 (123). 
 
 1. A Song of Ascents. 
 To Thee have- 1 -lifted-up 
 mine eyes : Who sittest in 
 the heavens. 
 
 2. Behold, as the eyes of 
 slaves to the hand of their 
 masters, As the eyes of a 
 handmaid to the hand of 
 her mistress, So our eyes 
 
 PSALM 122 (123). 
 
 1. A Song of the Steps. 
 To Thee have-I-lifted-up 
 mine eyes: O Thou that 
 dwellest in the heavens. 
 
 2. Behold, as the eyes of 
 slaves to the hands of their 
 masters, As the eyes of a 
 handmaid to the hands of 
 her mistress, So our eyes 
 
542 
 
 PSALM 122 (123). 
 
 [look] to Y#HW>H our 
 God : Until He be-gracious 
 to us. 
 
 3. Be - gracious to us, 
 YHWH, be-gracious to us : 
 For we - are exceedingly - 
 filled with contempt 
 
 4. Our soul is exceedingly 
 filled with the scorn of those- 
 that-are-at-ease: [With] the 
 contempt of the proud. 
 
 [look] to the Lord our God : 
 Until He-have-mercy upon 
 us. 
 
 3. Have-mercy on us, O 
 Lord, have-mercy on us: 
 For we - are exceedingly- 
 filled with contempt. 
 
 4. Our soul is exceedingly 
 filled ; [We are] the reproach 
 of the wealthy: The con¬ 
 tempt of the proud. 
 
 St. Jerome and Syriac, but neither the text nor LXX., ascribe 
 this Psalm “ to David.” 
 
 v. 1. “The eye of hope,” either of a speedy deliverance from 
 captivity, or (with reference to 2 Esdras (Nehem.) iv. 4, 5), the 
 plaint of those who, having returned, were exposed to the moles¬ 
 tations of the Samaritans and others, who, supported and egged 
 on by the Persian rulers, missed no occasion of thwarting and 
 insulting the Jews, cf. 2 Esdras (Nehem.) ii. 19. v. 2. “In 
 manibus;” so Vulgate, but Codex of Verona, St. Augustine, &c., 
 “ad manus”( = to the hands), corresponding to the ds x* L P a<; > 
 eis cheiras , of LXX.; St. Jerome, “ad manum”(to the hand). 
 Cf. Plautus (Auhtlaria), “ Oculos in oculis heri habere” (to keep 
 one’s eyes on the eyes of the master); Terence ( Adelphi ), “Oculos 
 ab oculis non dimovere ” (not to take off one’s eyes from the eyes, 
 viz., of one’s master), v. 4. “Exceedingly” (rabbath in text) 
 might be rendered, “ Long has our soul been filled,” &c., 
 cf. Ps. cxix. (120) 6. “At ease,” or “the arrogant,” rendered 
 so by prosperity. Targum, LXX., Syriac, St. Jerome, and Vulgate 
 keep to the reading of the closing word (“proud”) as in the 
 Kethibli (written [text]), passing by the Qeri (=read), or marginal 
 emendation, which divides it as follows: “ of the proud— 
 oppressing ”=“ of the proud oppressors.” 
 
PSALM 123 (124). 
 
 543 
 
 PSALM 123 (124). 
 
 1. A Song of ascents ; to 
 David. Had it not been 
 YtfHWc’H who was on our 
 side : Let Israel now say : 
 
 2. Had it not been YHWH 
 who was on our side : When 
 man (i.e., men) rose-up against 
 us ; 
 
 3. Then had-they-swallow- 
 ed us-up alive : When their 
 anger was-kindled against 
 us ; 
 
 4. Then had the waters 
 overwhelmed us: The stream 
 had-gone-over our soul; 
 
 5. Then the proud waters 
 had-gone over our soul. 
 
 6. Blessed be Y^HW^H : 
 Who has not given us [as] a 
 prey to their teeth. 
 
 7. Our soul is-escaped like 
 a bird out of the snare of 
 the fowlers; The snare is- 
 broken, and we are-escaped. 
 
 8. Our help is in the 
 Name of YHWH: The 
 Maker of heavens and earth. 
 
 PSALM 123 (124). 
 
 1. A Song of the steps. 
 Had it not been that the 
 Lord was among us: Let 
 Israel now say : 
 
 2. Had it not been that 
 the Lord was among us: 
 When men rose-up against 
 us ; 
 
 3. They - might - have - 
 swallowed us-up alive: When 
 their rage was - kindled 
 against us : 
 
 4. The water might-well 
 have-engulphed us ; 
 
 5. Our soul might-have- 
 passed-through a torrent: 
 Our soul might-have-passed- 
 through an overwhelming 
 flood. 
 
 6. Blessed be the Lord : 
 Who has not given us a 
 prey to their teeth. 
 
 7. Our soul has-been de¬ 
 livered like a sparrow from 
 the snare of the fowlers; 
 The snare is broken, and we 
 are delivered. 
 
 8. Our help is in the Name 
 of the Lord: Who made 
 heaven and earth. 
 
 The ascription “ to David ” occurs only in text, Targum, and 
 in St. Jerome. In all probability, the Psalm, as its Aramaisms 
 indicate, is a thanksgiving hymn for the return from Captivity, for 
 
544 
 
 PSALM 124 (125). 
 
 the rescue of Israel’s national existence from the absorption 
 wherewith it was threatened. 
 
 vv. 3—5. v Apa, ara , of LXX., rendered forte , forsitan 
 (=perhaps) in Vulgate and by St. Jerome, were better translated 
 ntique (=verily, indeed), v. 5. “Seething waters,” zidhonhn in 
 text, rendered “proud;” St. Jerome, “aquae superbiae” (=“the 
 waters of pride,” “ proud waters ”). The word occurs here only 
 in the Hebrew Scriptures. Gesenius, “boiling,” “overflowing,” 
 “ seething ; ” LXX., avvirdcrraTov, anypostaton (^irresistible); by 
 Schegg, “ un-fathomable,” “ bottomless.” Several Latin Fathers 
 and Psalters render it “aquam immensam ” (= fathomless). 
 Vulgate, “ intolerabilem,” seems to drop the metaphor; “un¬ 
 bearable,” trials under which one must needs succumb. 
 
 PSALM 124 (125). 
 
 1. A Song of Ascents. 
 They-that-trust in YHWH : 
 Are as Mount Tsiyyon, 
 which cannot be - moved, 
 [but] for ever abides [or, 
 stands-fast]. 
 
 2. As for Jerusalem, moun¬ 
 tains are round-about her, 
 And YHWH is round-about 
 His people: From this-time 
 forth and for evermore. 
 
 3. For the rod (sceptre) of 
 wickedness shall not rest 
 upon the lot of the just; 
 That the just put not forth 
 their hands to iniquity. 
 
 4. Do-good, YtfHW^H, to 
 the good : And to the up¬ 
 right in their hearts. 
 
 5. But such-as turn-aside 
 [to] their perversities [or, 
 
 PSALM 124 (125). 
 
 1. A Song of the steps. 
 They that trust in the Lord 
 are as Mount Sion ; he-shall- 
 never be-moved, who dwells 
 
 2. In Jerusalem. Moun¬ 
 tains are round about her, 
 And the Lord is round about 
 His people : From this time 
 forth and for ever. 
 
 3. For the Lord will-not 
 allow the rod of sinners [to 
 be] upon the lot of the just. 
 That the just stretch not 
 forth their hands to iniquity. 
 
 4. Do-good, O Lord, to 
 the good : And to the up¬ 
 right in heart. 
 
 5. But them-that-turn- 
 aside to crafty-devices, The 
 
PSALM 124 (125). 
 
 545 
 
 crooked - ways], YHWH Lord shall-lead-away with 
 shall - make-them-go-their- the workers of iniquity: 
 way with the workers of Peace be upon Israel! 
 iniquity: Peace be upon 
 Israel! 
 
 On their return from Babylon, the leaders of the people were 
 confronted with unexpected perils. The work of reconstruction 
 was hampered, not only by the molestation of the Samaritans, but 
 by domestic discord. Not to mention the complications resulting 
 from the mixed marriages (cf. 1 Esdras (Ezra) ix. 1, 2), at a 
 subsequent period Nehemias had to meet the opposition of a 
 faction within the city, who had been bribed by the Samaritans. 
 As we learn from his narrative (2 Esdras (Nehem.) ii. 16), he 
 durst not trust the leading men among his people, till he had 
 begun to rebuild the walls. Further on (vi. 10—14), we see that 
 even prophets were in league with those who, to hinder his 
 work, sought “to put him in fear” of his life. vv. 3, 5 may be 
 taken as alluding to the plots of this miscreant faction. 
 
 v. 1. St. Jerome, “Like Mount Sion, [which is] immovable, 
 for ever habitable ” ( immobilis , in ceternum habitabilis ); Syriac, 
 “They that trust in the Lord, on Mount Sion, shall not be 
 moved, but shall abide for ever. (2) Jerusalem do mountains 
 encircle,” &c. v. 2. “Jerusalem” is by LXX. transferred to v. 1. 
 The city is built on a lofty plateau, higher than most of the hills 
 in the immediate neighbourhood, save on its eastern side, where 
 it is enclosed by Mount Olivet, with its outlying ridges on the 
 N.E. and S.E. Yet do these hills serve as a protection, as they 
 have to be surmounted ere the traveller can see, or an invading 
 force attack, the city. Even on the northern, which is less 
 protected, the approach is difficult. “Round His people,” cf. 
 Zach. ii. 4, 5. v. 3. “ The Lord” is wanting in text, St. Jerome, 
 and Cod. Alexand. of LXX. “The rod” (or sceptre), the Persian 
 rule, by favour of which their hostile neighbours molested the 
 Jews, and managed to gain over a considerable party among 
 the most influential of the returned exiles. “ Lot of the just,” 
 the Holy Land; Syriac, “ For the tribe [another meaning of the 
 Hebrew word for “rod”] of the unjust shall not rest in (=upon) 
 the lot of the just, neither shall the just put forth their hands to 
 
 JJ 
 
546 
 
 PSALM 125 (126). 
 
 crime.” v. 4. Syriac, “But they that distort their ways,” &c. 
 “The Lord shall,” or, “May the Lord make them go,” interpreted 
 by Gesenius, “shall cause them to perish,” “destroy them;” 
 LXX., “But as for those that turn-aside to crafty devices” 
 (o-TpayyaXia?, strangalias=knotty-d.ev'\ces, snares); Symmachus, 
 orKoXidr^Ta?, skolioteetas (crookedness, dishonest acts); Theodotion, 
 Sieo-rpafxfxeva, diestrammena (perverted courses); St. Jerome, 
 “pravitates” (irregularities, perversities). Symmachus’rendering 
 has suggested that Vulgate “obligationes ” (=“snares,” “entan¬ 
 glements ”), may represent an earlier “ obliquationes ” (windings,, 
 crooked ways), but the grounds of this conjecture are unsatis¬ 
 factory. “ Obligationes,” as shown above, implies ensnaring , 
 setting snares , hence the word in LXX. is rendered “ in suffo- 
 cationes,” “ in strangulationes,” by several Fathers and Psalters. 
 Cassiodorus understands obligationes to mean bonds , which he 
 interprets of the fetters sin binds the sinner withal. “Adducet” 
 (shall lead them to judgment, together with other evil-doers); but 
 St. Augustine, “abducet,” corresponding more accurately to LXX. 
 d Trd^ei, apaxei (=“ shall lead away”) and will bear Gesenius’ 
 rendering given above. 
 
 PSALM 125 (126). 
 
 1. A Song of Ascents. 
 When Y^HW^H brought- 
 back the return (i.e., those 
 that returned) of Tsiyyon : 
 YVe-were like dreaming-ones. 
 
 2. Then was our mouth 
 filled with laughter, And our 
 tongue with a joyful-cry; 
 Then said-they among the 
 nations: YHWH has-done 
 great-things with them (i.e., 
 with regard to them). 
 
 3. YHWH has-done great- 
 
 PSALM 125 (126). 
 
 1. A Song of the Steps. 
 When the Lord brought- 
 back the captivity of Sion : 
 We-became as comforted- 
 ones. 
 
 2. Then was our mouth 
 filled with joy: And our 
 tongue with exultation ; 
 Then would-they-say among 
 the Gentiles : The Lord has- 
 done great-things among 
 them. 
 
 3. The Lord has [indeed] 
 
PSALM 125 ( 126 ). 
 
 547 
 
 things with us ; we - are - 
 become joyful \or, we - are 
 glad], 
 
 4. Restore, YHWH, our 
 captivity (captives): Like 
 streams in the southern - 
 land. 
 
 5. They-that-sow in tears 
 shall-reap in joy. 
 
 6. The bearer of the trail 
 of seed may indeed go-along 
 weeping; [But] he shall 
 surely come with a joyful- 
 shout : Bearing his sheaves. 
 
 done great-things with us; 
 we-are glad. 
 
 4. Bring back, O Lord, 
 our captivity, Like a torrent 
 in the South. 
 
 5. They that sow in tears 
 shall-reap in joy. 
 
 6. They-went along and 
 wept as they-cast their seeds; 
 But they-shall-surely come 
 with exultation: Bearing 
 their sheaves. 
 
 A post-exilic song. The observations on Ps. lxxxiv. (85) hold 
 good here. The small band, that formed the first caravan of the 
 returned exiles, beheld the land barren and desolate, sparsely 
 peopled, and pray that those who have remained behind may 
 return in numbers to overspread and cultivate the land, to restore 
 its fertility, like the watercourses in the parched southern region 
 of Palestine. 
 
 v. 1. “ Captivity,” so all the ancient versions without exception. 
 A literal rendering, “In YHWH’s turning back” ( = bringing 
 back), the return of Sion (“return,” abstract for concrete, 
 “the returning ones”). “Captivity,” i.e., captives, “a captive 
 band,” as in Ps. lxvii. (68) 19. “Dream,” too good to be true, 
 cf. Acts xii. 9; St. Jerome, “Quasi somniantes ” (as persons 
 dreaming). Targum, however, taking ke chdVrriim ( = “ as those 
 dreaming,” “as dreaming ones”) of text in its Chaldtean (and 
 primary) meaning, “We were as sick men who have recovered,’ 1 
 a meaning it bears in Isai. xxxviii. 16. LXX., 'n-apaKexXrjp.evoLy 
 parakekleemenoi (= Vulgate, “ comforted-ones ”), may be rendered 
 “recalled [to life],” “ revived,” which comes to much the same 
 as the Targum rendering. In Isai. (Joe. citat.), LXX. render 
 “ Recover Thou me,” by TrapaKXrjOei 9, parakleetheis (=“ comforted,” 
 1 live), vv. 2, 3. The Futures in text, being preceded by y az 
 
 1 Targum, “as healed sick. LXX. took it for chom'lint — “ spared, from 
 chdtnal—“ he spared.” 
 
548 
 
 PSALM 126 (127). 
 
 (then), denote consequent action, and are rightly rendered in 
 Preterite, “ Has done great things ” = has acted nobly, performed 
 great things; lit ., “has made great [in relation] to doing,” “ [in 
 order to deal] with ns” v. 4. “ Southern-land,” so Gesenius; 
 Targum, “in a season of drought”—like the dried-up wadys in 
 the sunburnt regions of South Palestine, which in the rainy season 
 are filled to overflowing, and spread fertility over the parched 
 land. v. 6 is but an amplification of v. 5. “The trail of seed,” 
 meshekh haz-zarci\ the drawing-out of the seed, i.e., its being 
 scattered along the furrow. Aben Ezra renders meshekh, the 
 vessel containing the seed. Cf. Amos ix. 13, for sower . 1 The 
 idiomatic repetition of the verb go (go along) betokens the toilsome 
 and anxious plodding of the sower along the furrows, in contrast 
 with his lightsome pace, when bearing his sheaves to the garner. 
 The “ weeping ” and anxious forecast of the sower may be referred 
 to former bad harvests, cf. Aggseus (Haggai) ii. 16—18. 
 
 PSALM 126 (127). 
 
 1. A Song of Ascents; 
 to (of) Shelomoh. If Y^H- 
 VVYH build not the house, In 
 vain do its builders labour 
 at it: If YHWH watch 
 not over a city, The watch¬ 
 man keeps-awake in vain. 
 
 2. Vain is it for you, who 
 rise - early, sit - down late, 
 [and] eat the bread of 
 sorrowful-toils: J ust-as-much 
 will-He-give to His beloved 
 [by a] sleep. 
 
 3. Lo, sons are an heritage 
 of YHWH : The fruit of the 
 womb [His] reward. 
 
 4. As arrows in the hand 
 
 PSALM 126 (127). 
 
 1. A Song of the steps of 
 Solomon. Unless the Lord 
 build a house, They that 
 build it labour in vain : Un¬ 
 less the Lord keep the city, 
 The watchman keeps-awake 
 in vain. 
 
 2. Vain is it for you to 
 rise before the dawn ; rise 
 after you-are-rested, ye that 
 eat the bread of sorrowful- 
 toils : While He-gives sleep 
 to His beloved-ones. 
 
 3. Lo, sons are an heritage 
 from the Lord : The fruit of 
 the womb [His] reward. 
 
 4. As arrows in the hand 
 
 1 Mdshekh haz-z&ra"— lit., “ drawer of the seed.” 
 
PSALM 126 (127). 
 
 549 
 
 of a mighty-man: So are 
 the sons of [a man’s] youth. 
 
 5. Happy the man that 
 has-filled his quiver with 
 them ; They-shall not be- 
 ashamed ; When they-speak 
 with their enemies in the 
 crate. 
 
 of a mighty-man : So are 
 the sons of the outcasts. 
 
 5. Happy the man who 
 has-satisfied his desire with 
 them: He-shall not be- 
 ashamed, when he-speaks to 
 his enemies in the gate. 
 
 Li Shelomdh (- to, of Solomon) is in text and Targum, but 
 not in LXX., or in the earlier MSS. of Vulgate, in which it was 
 inserted at a later date. Syriac heads the Psalm, “ One of the 
 Psalms of Ascension, spoken by David concerning Solomon, 
 spoken too of Aggseus and Zacharias, who urged on the building 
 of the Temple.” The traditional ascription is, to some extent, 
 favoured by Prov. xx. 22, an epitome of this Psalm. Solomon 
 was gifted with wisdom and wealth in a dream at Gibeon 
 (3 (1) Kings iii. 5, foil.). For “painful labours” of v. 2, 
 cf. Prov. v. 10; “tarrying,” “delaying,” cf. Prov. xxiii. 30; 
 “children of youth,” cf. “wife of youth,” Prov. v. 18; ydhidhd 
 - “ His-beloved-one” of v. 2, recalls Y'did'yah ( = “beloved of 
 YaH”), the name Nathan gave to Solomon at his birth (2 Kings 
 (Sam.) xii. 25). But all this is mere conjecture. 
 
 v. 2. Lit., “Vain for you, earlying {sic) to rise [i.e., “rising 
 early”], delaying to rest (sit down), eaters of the bread of painful- 
 toils : So shall He give sleep to His beloved;” St. Jerome, “Vain 
 is it for you to rise early; after you have sat down ( postquam 
 sederitis), ye who eat the bread of sorrows : So shall He give to 
 them that love Him sleep.” With LXX., he reads delaying, with 
 slightly different points, or vowels igneachare = u when after,” 
 instead of nlaclire, instead of delayi?ig—ye that delay). LXX., 
 “ In vain for you to rise-early; ye rise up [rise-ye up (?)] after 
 sitting down [to the evening meal], ye that eat the bread of pain ; 
 while (since) He gives sleep to His beloved ones.” “Ye rise up,” 
 or arise (in LXX., kydpecrOe, egeiresthe — surgite, “arise-ye,” of 
 Vulgate). Agellius asserts that in all the MSS. of Cod. Vatican. 
 the reading is iyeipeaOai, egeiresthai (=“ to rise up ”), that kyelpecrOe 
 is to be found but in the printed copies. Euthymius and Theodoret 
 prefer this Infinitive. “In sleep;” as rendered by Thalhofer, 
 
550 
 
 PSALM 127 ( 128 ). 
 
 “ Even so much as you can gain by ceaseless effort, He gives to 
 His beloved [in] sleep,” i.e., without strained effort. Sleepwise (?), 
 Accusative of mode. v. 3. “Reward;” LXX., “Reward of the 
 fruit of the womb,” a rendering adopted by some Latin Fathers, 
 who apply it to the Christ; “ the sons of adoption, born anew in 
 Baptism, are a reward of the Fruit of the Virginal womb .” The 
 Vulgate rendering is in agreement with the text. v. 4. It is said 
 to be a Chinese custom to hang a bow and arrow at the house- 
 door, on the birth of a son, to show that the family has got a 
 defender. “ Of youth,” i.e., born of an early marriage. If taken 
 as a noun, it has to be rendered “sons of youth,” so St. Jerome 
 (“filii juventutis”); if (as by LXX.) as a participle, then “sons of 
 outcasts.” The hostility the riduci , or returned exiles, had to 
 meet in their work of reconstruction rendered large families a 
 matter of no slight moment, v. 5. “ Quiver,” so Syriac and 
 St. Jerome; LXX. seem to have dropped the metaphor suggested 
 by “ arrows ” of v. 4. “ Be ashamed,” “ speak,” are Plural verbs 
 
 in text, LXX., St. Jerome, and Vetus Itala; Vulgate takes 
 “mighty man” of v. 4 as the subject (cf. Ecclus. xxx. 5, 6; 
 Sophocles, Antig. 641—644). “In the gate;” Targum, “in the 
 gate of the beth din (i.e., the house of judgment). They shall not 
 lose their cause, when pleading against their adversaries in the 
 gate, the place of judgment, and of all public acts. Some, 
 however, interpret it of an encounter with besiegers at the gate; 
 but “speak with” can hardly mean “fight with;” but cf. 4 (2) 
 Kings xiv. 8—11. 
 
 PSALM 127 (128). 
 
 1. A Song of Ascents: 
 Happy is every-one [that] 
 fears Y^HW^H : That walks 
 in His wavs. 
 
 2. The labour of thy hands 
 thou-shalt-surely eat: Happy 
 art thou, and it shall be well 
 with thee. 
 
 3. Thy wife shall be as a 
 
 PSALM 127 (128). 
 
 1. A Song of the Steps. 
 Happy are all they that fear 
 the Lord : That walk in His 
 ways. 
 
 2. For thou-shalt-eat the 
 labours of thy hands : Happy 
 art-thou, and it - shall - be 
 well with thee. 
 
 3. Thy wife shall-be as a 
 
PSALM 127 ( 128 ) 
 
 551 
 
 fruitful vine in the sides (i.e., 
 the inner-parts) of thy house: 
 Thy children like olive- 
 plants round-about thy table: 
 
 4. Behold, that thus shall- 
 the man be-blessed [That] 
 fears YaHWeH. 
 
 5. YHWH bless thee out 
 of Sion ; And look-thou 
 upon the good (i.e., prosper¬ 
 ity) of Jerusalem : All the 
 days of thy life, 
 
 6. And see-thou sons to 
 thy sons: Peace be upon 
 Israel. 
 
 fruitful vine on the sides of 
 thy house: Thy children 
 like young olive-plants round 
 about thy table. 
 
 4. Behold, thus shall-the 
 man be-blessed That fears 
 the Lord. 
 
 5. The Lord bless thee 
 out of Sion ; And mayest- 
 thou-see the prosperity of 
 Jerusalem : All the days of 
 thy life, 
 
 6. And see thy children’s 
 children : Peace be upon 
 Israel. 
 
 As is obvious, this Psalm, a sunny picture of domestic bliss, 
 suggests no definite historical situation. In vv. 1—4 we have 
 the description of the happiness that rewards the God-fearing 
 man; vv. 5, 6 contain blessings and promises. 
 
 v. 2. Ki (“surely,” or “for,” “because”) is omitted in LXX., 
 Origen, St. John Chrysostom, St. Jerome, and in most Latin 
 Psalters. LXX., in several MSS. and printed editions, reads rou? 
 7rovov 9 rcov Kap7rwv c Tou, tons ponous ton karpon sou , rendered 
 literally in several Latin Psalters, “the labours of thy fruits ” 
 ( = “labores fructuum tuorum”), a mistake due, as St. Jerome 
 observes ( Epist . 13, ad Marcell.), to the double meaning of 
 Kap7ro5 ( = “fruit,” “wrist”) “ fruits ” or “ hands .” “Thou art 
 (and wilt continue to be) happy.” v. 3. “Inner-parts,” “the sides 
 of thy house,” were also literal renderings. St. Jerome, “in pene- 
 tralibus” ( = in the inner rooms), v. 5. The welfare of the 
 individual is bound up with that of the country and its capital, 
 v. 6. “Peace;” Vulgate, St. Jerome, paceju (Accusative), (“ [And] 
 peace ”—mayest thou see); LXX., and most old Latin Psalters, 
 Pax (Nominative), “Peace be ” &c., cf. Ps. cxxiv. (125). 
 
552 
 
 PSALM 128 ( 129 ). 
 
 PSALM 128 (129). 
 
 1. A Song of Ascents. 
 Oft-times (greatly) have they 
 fought against me, from my 
 youth up: Let Israel now 
 say ; 
 
 2. Oft-times have-they- 
 fought against me, from my 
 youth up : Yet they-pre- 
 vailed not against me. 
 
 3. Ploughers ploughed 
 upon my back : They-made- 
 length for their furrows (i.e., 
 They made long). 
 
 4. YaUWeU is just: He- 
 has-cut-asunder the cords of 
 the wicked. 
 
 5. Let-them-be-ashamed 
 and turned backward: All 
 [that] hate Sion. 
 
 6. Be-they as the grass of 
 the roofs : Which ere one- 
 plucks it up withers [or, is- 
 parched]. 
 
 7. Wherewith the mower 
 fills not his hand, Nor the 
 gatherer - of - sheaves his 
 bosom [or, arm]: 
 
 8. Neither do they-that- 
 pass-by say, “ The blessing 
 of YHWH be upon you : 
 We-bless you in the Name 
 of YaHWeH:’ 
 
 PSALM 128 (129). 
 
 1. A Song of the Steps. 
 Oft-times have-they fought- 
 against me, from my youth : 
 Let Israel now say ; 
 
 2. Oft-times have-they- 
 fought against me, from my 
 youth up: But they-pre¬ 
 vailed not against me. 
 
 3. Sinners forged upon 
 my back: They-prolonged 
 their iniquity. 
 
 4. The Lord is just: He- 
 has-cut-asunder the necks of 
 sinners. 
 
 5. Let all that hate Sion 
 be-put-to-shame and turned 
 backward. 
 
 6. Let-them-be as the 
 grass of the roofs: Which 
 withers before it-be-plucked- 
 up [or, grows-up]. 
 
 7. Wherewith the mower 
 fills not his hand : Nor the 
 gatherer of sheaves his 
 bosom. 
 
 8. Neither do they that 
 pass-by say, “ The blessing 
 of the Lord be upon you : 
 We bless you in the Name 
 of the Lord.” 
 
 This Psalm is generally assigned to the post-exilic period. 
 With the memory of the still recent Captivity, harassed as they 
 
PSALM 128 (129). 
 
 553 
 
 were by the molestation of the Samaritans and of other hostile 
 neighbours, the riduci , or returned exiles, recall in the four first 
 verses the main features of their wondrous past, and finish with a 
 prayer for future deliverance. 
 
 v. 1. “Oft-times,” or “greatly,” “much,” or “for a long time.” 
 “Youth,” the very dawn of their national existence (cf. Osee 
 (Hosea) ii. 15; Jerem. ii. 2; xxii. 21; Ezech. xxiii. 3). v. 2. 
 “Yet,” nevertheless, v. 3. “Furrows,” deep wounds made by 
 the scourge—“and long did their cruel oppression endure.” 
 Syriac, “ they prolonged their oppression.” LXX. have taken 
 char’shu (they ploughed) in the sense it bears at times, of 
 fabricating out of metal, wood, or stone. “ Their iniquity ,” 
 in text (///.), “ They-have-made-lengths for their furrows /” 
 
 “iniquity” is easily read for “ furrow ,” “<2 furrow .” Targum,, 
 “ They lengthened out their ploughing,” i.e ., gave us no rest 
 from our toil. Gabh of text (= “ back ”) means also “ bulwark,” 
 “ stronghold,” hence it may be understood of levelling a fortress 
 with the ground (?): cf. Jerem. xxvi. 18; Mich. iii. 12. 
 v. 4. “Cords,” “ropes,” “traces,” “bonds,” yoking the oxen 
 to the plough. LXX. read gabboth ( — “backs,” “necks”) 
 instead of “ abhoth of text, and may be understood to refer to 
 God’s humbling the pride of the oppressor. St. Jerome has 
 “laqueos” ( = “snares), vv. 5—8. The verbs may be con¬ 
 strued as Optatives. “ Grass,” growing in the crevices of the flat 
 roofs, or on the roofs formed of mud and straw, on the cottages of 
 the peasantry. “Plucked up;” in text, shalaph ( = “he drew 
 out ”—as a sword from its sheath—hence, “ ere one draws out the 
 scythe,” /.<?., “ ere it is fit to be mowed.” Rashi and Aben Ezra 
 agree with LXX. and Vulgate; Targum (paraphrases), “which, 
 ere it blossoms, there comes an East wind that tears it up, and 
 it withers;” Aquila, aveOaXev, anethalen (= “ ere it sprouts”); 
 Symmachus, kKKavXrjcrcu, ekkauleesai ( = “ ere it run into stalk”), 
 unless this be a form of e/cKavA/£civ, ekkaulizein (= “ to pull out 
 the stalk”). Walton’s Polyglot renders shalaph (“erumpat”)- 
 “ ere it shoots up;” St. Jerome, “statim ut viruerit” (as soon as- 
 it shows itself). As no one is at the pains of gathering it, the 
 passers-by have no occasion to wish the mowers the blessing to 
 be met with in Ruth ii. 4. 
 
554 
 
 PSALM 129 (130). 
 
 PSALM 129 (130). 
 
 1. A Song of Ascents. 
 Out of the depths have-I- 
 cried to Thee, Y<?HW>H. 
 
 2. ’Adonay, hear my voice; 
 Be Thine ears attentive : To 
 the voice of my supplica¬ 
 tions. 
 
 3. If Thou, YaH, should- 
 est-mark iniquities: ’Adonay, 
 who could-stand ? 
 
 4. For with Thee is the 
 forgiveness: That Thou- 
 mayest-be-feared. (cf. Gen. 
 xxxi. 53.) 
 
 5. I-wait for YHWH, my 
 soul waits: And in His 
 word do-I-hope [or, for His 
 word do-I-tarry]. 
 
 6. My soul [waits] for 
 ’Adonay: More than watchers 
 [wait] for the morning, [than] 
 watchers for the morning. 
 
 7. Hope-thou, Israel, in 
 YtfHWHL For with YHWH 
 is the loving-goodness : And 
 with Him redemption plen- 
 teously [or, Let Israel hope]. 
 
 8. And He shall-redeem 
 Israel : From all his iniqui¬ 
 ties. 
 
 PSALM 129 (130). 
 
 1. A Song of the Steps. 
 Out of the depths have-I- 
 cried to Thee, O Lord : 
 
 2. Lord, hear my voice ; 
 Let Thine ears be attentive 
 to the voice of my supplica¬ 
 tion. 
 
 3. If Thou, Lord, should- 
 est-mark iniquities: Lord, 
 who shall-stand ? 
 
 4. For with Thee is the 
 propitiation : And because 
 of Thy law I-have-waited 
 for Thee, O Lord. My soul 
 has-waited for His word : 
 
 5. My soul hopes in the 
 Lord. 
 
 6. From the morning 
 watch until night, let Israel 
 hope in the Lord. 
 
 7. For with the Lord is 
 
 mercy: And with Him 
 
 plenteous redemption. 
 
 8. And He shall-redeem 
 Israel: From all his iniqui¬ 
 ties. 
 
 Phis Psalm is commonly held to be a penitent supplication of 
 the Babylonian exiles; some expositors, however, refer it 1 Esdras 
 (Ezra) ix 5, &c.; x. 44. 
 
PSALM 130 (13 1 ). 
 
 555 
 
 v. 1. “Depths;” deep waters frequently figure in Scripture 
 language; overwhelming affliction; cf. Psalm lxviii. (69) 2. v. 3. 
 “Mark;” lit., “watch.” v. 4. But Thou dost not mark them, 
 “ F07' (because) with Thee there is the forgiveness, propitiation,” 
 (the) emphatic. “ Feared,” i.e., revered with loving awe, on account 
 of Thy mercy; St. Jerome, “Cum terribilis sis” ( = “ Though 
 Thou art to be feared”); LXX., “Because of Thy Name” But 
 Symmachus and Agellius are of opinion the earlier MSS. of LXX. 
 had “because of Thy law” “Thy Law” and “Thou-mayest-be 
 feared” are easily confounded in the unpointed original text. 
 This rendering of theirs necessitated (if it did not exist already) 
 a different division of vv. 4—6. Thus, the beginning of v. 5 is 
 placed at the end of v. 4. Targum, “that Thou mayest be seen ,” 
 instead of feared; Aquila and Theodotion, r/ Ei/e/<a tov (frofiov, 
 heneka tou pliobou (— “ because of fear ”). It is worth noticing 
 that LXX. render Isai. xlii. 4 (“And the isles shall-wait for His 
 law”), “And in His Name shall the Gentiles trust.” Syriac 
 begins v. 5, “ I have hoped in the Lord, my soul,” &c. v. 6. 
 St. Jerome is here in all but close agreement with Syriac, “My 
 soul to the Lord (Anima mea ad Dominum ), from morning 
 watch till morning watch.” LXX. may have read mish-shemurah 
 ( = “ from the watch ”) instead of mish-shonirim ( = “ than 
 watchers ”) of the present text, and, puzzled by the repetition 
 of the word, thought to complete the sense by inserting “ until 
 night.” In Cod. Alexand. of LXX., and in several old Latin 
 Psalters, this repetition begins the next verse (v. 7), “ From the 
 morning watch let Israel hope,” &c. v. 7. St. Jerome, “Expectet 
 Israel Dominum ” (let Israel wait for the Lord). “ Plenteously,” 
 .so literally , the noun hadbeh being always used as an adverb. 
 
 PSALM 130 (131). 
 
 1. A Song of Ascents; 
 to David. YtfHYVYH, my 
 heart is not haughty, nor 
 mine eyes uplifted : And I- 
 walk not in great-things, or 
 
 PSALM 130 (131). 
 
 1. A Song of the Steps ; 
 of David. Lord, my heart 
 is not lifted-up, nor are 
 mine eyes lofty: Nor do-I- 
 exercise-myself in great- 
 
556 
 
 PSALM 130 (13 I). 
 
 [in things] too wonderful for 
 me. 
 
 2. Surely I-have-stilled 
 and hushed my soul ; As 
 the weaned-babe upon its 
 mother: As the weaned- 
 babe [lies] my soul upon me. 
 
 3. O Israel, hope in 
 YHWH : From this time 
 forth and for evermore. 
 
 things, or in things too 
 wonderful for me. 
 
 2. If I have not been 
 (I have indeed been) lowly- 
 minded, but have-exalted 
 my soul ; As the weaned- 
 babe upon its mother: So 
 be requital to my soul. 
 
 3. Let Israel hope in the 
 Lord : From this time forth 
 and for evermore. 
 
 The Syriac has the ascription “ to David,” Targum and LXX. 
 omit it. 1 There is no very cogent reason for questioning this 
 ascription. 
 
 v. 1. Cf. 2 Kings (Sam.) vi. 22. “Eyes uplifted,” a frequent 
 Davidic expression. “ I walk,” “ have-walked,” here, as else¬ 
 where, a common figure for tenor of life and conduct. v. 2. 
 Lit., “ If I have not ”=“ Surely, I have indeed levelled ( i.e ., calmed, 
 smoothed down) my soul.” “ Exalted ” of LXX. comes from their 
 reading (mistaking [?]) wmam’ti (=“I have lifted up”) for d dmam'ti 
 of the present text (d and r being easily confounded in Hebrew 
 script). LXX. have read kaggmul (so the requital ), with a 
 slightly different vocalization from ka.gga.mul (=as the weaned) 
 of present text: “to my soul,” reading "aley (to, upon) instead 
 of “ dlay (upon me) of text. The reading of Cod. Vatican ., 
 dvra7roSoocr«i9, antapoddseis (“thou shalt repay”), is obviously 
 an emendation of dvTa,7rdSoo'is, antapodosis , or of dvTa7roSdcr€ts, 
 antapodoseis ( = “ requital,” “requitals”). Several old Latin 
 Psalters read, “ita retribues ((Wa7roScocre<,s) in animam meam ” 
 (so shalt Thou requite my soul), v. 3. Probably a liturgical 
 addition, an adaptation of an expression of individual trust to 
 the circumstances of the captive people, or of the returned 
 exiles. St. Jerome, “O Israel, w r ait for ( expecta ) the Lord.” 
 
 1 Cod. Alexand. of LXX. has “for David. ” 
 
PSALM 131 (132). 
 
 55/ 
 
 PSALM 131 (132). 
 
 1. A Song of Ascents. 
 Remember, Y^HWMI, for 
 David : All his affliction ; 
 
 2. Who swore to YHWH : 
 Vowed to the Mighty-One 
 of Ya ff aqobh (i.e., Jacob); 
 
 3. Surely I-will not come- 
 into the tent of my house : 
 Surely I-will not go-up on 
 to the couch of my bed, 
 
 4. Surely-I-will not give 
 sleep to mine eyes: Nor 
 slumber to mine eyelids, 
 
 5. Until I-find a place for 
 YHWPI : Tabernacles for 
 the Mighty-One of Jacob. 
 
 6. Lo, We-heard-of it in 
 ’Eph’rathah : We-found it 
 in the fields of the wood. 
 
 7. Let-us-come into His 
 tabernacles : Let-us-worship 
 at His footstool. 
 
 8. Arise, YHWH, into 
 Thy resting-place: Thou, 
 and the Ark of Thy strength. 
 
 9. Let Thy priests be- 
 clothed with justice : And 
 let Thy pious-ones-shout- 
 for-joy. 
 
 10. For the sake of David 
 Thy servant: Turn not 
 away the face of Thine 
 Anointed. 
 
 PSALM 131 (132). 
 
 1. A Song of the Steps. 
 Lord, remember David: And 
 all his meekness ; 
 
 2. How he-swore to the 
 Lord : Vowed a vow to the 
 God of Jacob ; 
 
 3. Surely I-will not enter 
 into the tent of my house : 
 Surely I-will not go-up to 
 the couch of my bed. 
 
 4. I-will not give sleep to 
 mine eyes : Nor slumber to 
 mine eyelids, 
 
 5. [Nor rest to my tem¬ 
 ples,] Until I-find a place 
 for the Lord. A dwelling 
 for the God of Jacob. 
 
 6. Lo, we-heard-of it in 
 Ephrata: We-found it in 
 the fields of the wood. 
 
 7. We-will-enter into His 
 tabernacle: We-will-worship 
 at the place where His feet 
 stood. 
 
 8. Arise, O Lord, into Thy 
 resting-place : THOU, and 
 the Ark of Thy holiness. 
 
 9. Let Thy priests be- 
 clothed with justice: And 
 Thy saints exult. 
 
 10. For Thy servant 
 David’s sake: Turn not 
 away the face of Thine 
 anointed-one. 
 
553 
 
 PSALM 13 I (132). 
 
 11. YHWH has-sworn to 
 David, [it-is] truth ; He-will 
 not turn from it; Of the 
 fruit of thy belly (i.e., womb) : 
 Will-I-set upon thy throne ; 
 
 12. If thy sons will-keep 
 My covenant. And My 
 testimonies which I-shall- 
 teach them, Their sons also 
 for ever and ever : Shall-sit 
 upon thy throne. 
 
 13. For YHWH has- 
 chosen Sion : He - has - 
 desired it as an abode for 
 Himself. 
 
 14. This is My resting- 
 place for ever and ever: 
 Here will-I-abide, for I-have- 
 desired it. 
 
 15. Her provision I-will 
 abundantly bless : Her poor 
 I-will-satisfy with bread. 
 
 16. Her priests also will- 
 I-clothewith salvation : And 
 her pious-ones shall-shout 
 aloud for joy. 
 
 17. There will-I-make the 
 horn of David to-bud : I- 
 have-prepared a lamp for 
 Mine Anointed. 
 
 18. His enemies will- 1 - 
 clothe with shame: But 
 upon himself shall his crown 
 flourish. 
 
 11. The Lord has-sworn 
 to David [in] truth, He-will 
 not annul it: Of the fruit of 
 thy belly will-I-set upon thy 
 throne ; 
 
 12. If thy sons will-keep 
 My testament, And these 
 testimonies of Mine which 
 I-shall-teach them ; Then 
 shall their sons for evermore 
 sit upon thy throne. 
 
 13. For the Lord has- 
 chosen Sion : He-has-chosen 
 it as an abode for Himself. 
 
 14. This is My resting- 
 place for ever and ever: 
 Here will-I-dwell, for I-have- 
 chosen it. 
 
 15. Her widows I-will- 
 abundantly bless ; Her poor 
 I-will-satisfy with bread. 
 
 16. Her priests will-I- 
 clothe with salvation : And 
 her saints shall greatly exult. 
 
 17. There will I make a 
 horn to spring forth to 
 David: I-have-prepared a 
 lamp for Mine Anointed. 
 
 18. His enemies will -1 - 
 clothe with shame: But 
 upon him shall My sanctifi¬ 
 cation flourish. 
 
 Qimchi, with the majority of ancient expositors, assigns this 
 prayer for the fulfilment of the Divine promises to David, to 
 David himself. It has, with better reason, been ascribed to 
 
PSALM 131 (132). 
 
 559 
 
 Solomon, a view favoured by the fact that vv. 8—10 of this 
 Psalm, with but a slight variation, reproduce the conclusion of 
 Solomon’s prayer at the Dedication of the Temple (2 Chron. vi. 
 41, 42). A far more probable view—that of Origen, Theodoret, 
 and of most modern commentators—assigns it to the period of 
 the Captivity, when the Davidic dynasty was dethroned, and, to 
 all seeming, God had forgotten His promises to David and his 
 seed. 
 
 v. r. “Affliction,” so too St. Jerome; Syriac, “humiliation,” 
 as 7rpadr?7'?, prciotees (= meekness, mildness, good temper), of 
 LXX. will bear to be rendered. “ To (for, in behalf of) David,” 
 in text (a Dative of reference), cf. Ps. lxxviii. (79) 8, “Remember 
 not to us [in text, lanu , t.e., “to our prejudice,” “against us”] 
 our iniquities,” &c. “Affliction” may here be rendered “his 
 anxious cares ”—for the splendour of Divine worship, as set forth 
 in the following verses, v. 2. “How;” LXX., d>?, /ids; Syriac 
 and St. Jerome, “Who swore ” (05, hos, instead of ws). “Mighty 
 of J. ;” rendered, as is their wont, by LXX. “God of J.;” so too 
 St. Jerome, “ Deo J.” “Mighty-One,” repeated in v. 5, first 
 occurs in Gen. xlix. 24. v. 3. “If” introduces a solemn assever¬ 
 ation; we may supply, “May evil befall me,” 11 If I go,” &c. 
 “Tent,” not to be taken literally, cf. 2 Kings (Sam.) vii. 2. v. 4. 
 Cf. Prov. vi. 4. v. 5. “ Rest to my temples,” wanting in text, 
 an interpolation from Theodotion. v. 6. “ It,” viz., the Ark. 
 “’Eph’rathah,” ancient name of Bethlehem, Gen. xxxv. 16. 
 “ ’Eph’rathah ” may be (not be [?]) a topographical name; in the 
 latter case, it means “fruitful” ( = the fruitful land). As the 
 gentile name Ephrathite means an Ephraimite , in three passages, 
 Ephrathah may here mean Ephraim (?), the chief town of which 
 was Shiloh (= Silo), the place of the Tabernacle, in the period of 
 the Judges. Schegg attempts another explanation: a few miles 
 W. of Bethlehem, in the territory of Juda (as is also Qir'yath- 
 YcTar\ lies the town of Beth-shemesh (= “ House of the sun ”— 
 Bethsames of Vulgate), to which the Ark was taken by the 
 Philistines. Thence it was removed to QiYyath Yedrun ( — “ city 
 of the woods,” Woodtown, Eorestville), on the confines of 
 Benjamin and Juda (1 Kings (Sam.) vi. 21 ; vii. 1, &c.). 
 “ Ephrata ” is by some identified with the district in which the 
 
PSALM 131 (132). 
 
 “ city of the woods ” is situate. St. Jerome, “ in regione saltus ” 
 (in the district of the wood, the forest-district), v. 7. “Footstool,” 
 cf. Ps. xcviii. (99) 5. v. 8. “Arise,” the old war-cry during the 
 march through the desert, cf. Numb. x. 33—36. “Strength,” so 
 St. Jerome ( fortitudinis tuce), or, “of Thy Majesty,” whereof the 
 Ark was the seat. v. 10. “Turn not . . . the face,” refuse not 
 the petition. “ For the sake of David,” &c., paraphrased in 
 Targum, “ For the sake of David Thy servant’s justice (inno¬ 
 cence [?]), while the Ark is entering through the middle of the 
 gates, turn not away the face of Solomon, Thine Anointed.” By 
 others, the captive King Jechonias is taken to be meant; it is also 
 understood of the chosen race, then in exile, v. 11. Syriac, “He 
 will not go back from it;” St. Jerome, “ He will not be turned 
 (non avertetur ab ea) from it;” cf. Ps. cix. (no) 4, “ He will not 
 repent.” v. 13. The kingdom is given to David, because God has 
 chosen Sion for His fixed abode, v. 15. “ Provision,” rendered 
 escae ( = food) in Walton’s Polyglot; Syriac, “ venationibus ejus ” 
 (its huntings—for game); St. Jerome, “its hunting” (venationem 
 ejus ) = Orjpav, theeran , of LXX., Cod. Vatican. Cod. Alex, reads 
 Xr/pav, cheeran ( = “widow” of Vulgate), either a scribe’s blunder 
 or an unauthorized correction, suggested, may be, by the fancied 
 requirements of the parallelism, “ widow ” corresponding to 
 “poor,” while “food” and “poor” are disparate. Tseydhah of 
 text = “food,” “provision for a journey;” “flesh, fish, or fowl 
 trapped, or caught in nets or snares.” vv. 17, 18 are obviously 
 Messianic. “ Horn,” a mighty, all-conquering King of David’s 
 race, whence the mention of enemies in v. 18. Cf. St. Luke i. 69. 
 “ A lamp ” (in text, ner\ so rendered in all the ancient versions. 
 Lowe and Jennings suggest, “a line of descendants.” The Son 
 of David is to be “a light to enlighten the nations” (St. Luke 
 ii. 32), and to rule for ever as a glorious Priest-King. v. 18. 
 Here, as in Ps. lxxxviii. (89) 40, LXX. render nidro (his crown) 
 aymcr/xa, hagiasma (Vulgate, “sanctification,” sanctuary, holiness), 
 a rendering the primary meaning of nezer (rendered here diadema 
 by St. Jerome) fully justifies. Nezer is a token whereby one is 
 set apart, separated from the people at large. Here it means the 
 royal diadem, symbolizing the regal unction and Divine dele¬ 
 gation to rule. Thus the king’s crown, the mitre of the high 
 
PSALM 132 (133). 
 
 56 l 
 
 priest, the unshorn locks of the Nazarite, are designated by this 
 word. Syriac, “His enemies I will clothe with shame, and upon 
 (towards [?]) him shall My holiness be multiplied;” in text, lit ., 
 “ shall blossom.” 
 
 PSALM 132 (133). 
 
 1. A Song of Ascents : to 
 David. Behold, how good 
 and how pleasant it is : For 
 brethren to-dwell together 
 also. 
 
 2. As the goodly oil upon 
 the head, going-down upon 
 the beard, the beard of 
 Aaron ; That goes - down 
 upon the hem of his vest¬ 
 ments ; 
 
 3. Like the dew of Cher’- 
 mon, that comes-down upon 
 the mountains of Tsiy-yon ; 
 for there Y<?HW>H com¬ 
 manded the blessing : Life 
 for evermore. 
 
 PSALM 132 (133). 
 
 1. A Song of the Steps 
 to David. Behold, how 
 pleasant it is : For brethren 
 to-dwell together. 
 
 2. As the ointment (the 
 fragrant-oil) upon the head, 
 That ran-down upon the 
 beard, the beard of Aaron ; 
 That ran - down upon the 
 border of his vesture ; 
 
 3. Like the dew of Her- 
 mon that comes-down on 
 Mount Sion : For there the 
 Lord commanded the bless¬ 
 ing : [Even] life for ever¬ 
 more. 
 
 “To (of, by) David,” omitted in Cod. Vatican . of LXX., is 
 found in text, in Cod. Alexa?id. of LXX., Targum, Old Itala, 
 Vulgate. There is no reason for questioning the traditional 
 ascription. Several expositors, however, assign the Psalm to the 
 post-exilic period, when the division of Juda and Israel was a 
 thing of the past, and the returned exiles, whatever their tribe, 
 merged into one community, cf. 1 Esdras (Ezra) iii. 1 ; 2 Esdras 
 (Nehem.) viii. 1. This, after all, is mere conjecture, as nothing 
 in the Psalm points to a definite date. It may have been 
 composed by David, or by some other inspired poet, to impress 
 the multitudes assembled for the three great festivals, with a 
 sense of the blessedness of their hallowed fellowship. Aben Ezra 
 restricts it to the priestly caste. Joseph Qimchi extends it to the 
 KK 
 
562 
 
 PSALM 133 (I 34 > 
 
 whole of Israel; David Qimchi refers it to the friendship of 
 Zorobabel and the high priest, Jesus ( = Joshua, Jeshua), cf. Zach. 
 iv. 11—14. 
 
 v. 1. “Behold, how good and pleasant [it is for those 
 who are] brothers” (i.e., united by ties of blood), “ also ” (cf. 
 gam -ydchadh) “to dwell together,”///., “to dwell also together,” 
 in peace, harmony, and mutual forbearance. v. 2. “Goodly 
 oil,” the priestly unction mentioned Exod. xxix. 7; Lev. 
 viii. 12; xxi. 10. “Aaron,” he alone was thus plentifully 
 anointed, to betoken that to him was imparted the fulness of 
 the priesthood. “Aaron” may perhaps be understood as the 
 collective designation of the high-priesthood. “Hem,” lit. r 
 “ mouth” (cf. “ mouth of a sack”), the upper, or lower hem, more 
 likely the latter, v. 3. Rashi would supply, “ \like the dew ] that 
 descends on the mountains of Sion.” St. Jerome, “Montana 
 Sion” (the hilly ranges of Juda). It may be understood of the 
 moisture-laden clouds gathering about Hermon, and wafted 
 southward. “ There,” i.e., Sion is the Divinely appointed spot, 
 where He has ordained for evermore “ the blessing [i.e., life].” - 
 This verse favours somewhat the view that this Psalm was meant 
 to be sung at the gathering for the three great festivals. 
 St. Augustine observes that the very sound of v. 1 is so sweet 
 (ita sonus iste dulcis est), that it was sung even by those who knew 
 nothing of the rest of the Psalter. This verse, adds he, gave birth 
 to monasteries. 
 
 PSALM 133 (134). 
 
 1. A Song of Ascents. 
 Behold, bless-ye Y^HW^H, 
 all ye servants of YHWH : 
 Who stand in the house of 
 YHWH in the nights. 
 
 2. Lift-up your hands to 
 the sanctuary : And bless- 
 ye YHWH. 
 
 PSALM 133 (134). 
 
 1. A Song of the Steps. 
 Behold now, bless-ye the 
 Lord, all ye servants of 
 the Lord : Who stand in 
 the house of the Lord [in the 
 courts of the house of our 
 God]. 
 
 2. Lift-up your hands by 
 night to the holy-places: 
 And bless-ye the Lord. 
 
PSALM 134 (135). 
 
 563 
 
 3. YHWH bless thee out 3. The Lord bless thee 
 of Sion: [He who is] the out of Sion: [Even He] 
 Maker of heaven and earth, who made heaven and earth. 
 
 Delitzsch asserts as beyond question (1) that vv. 1, 2 are a 
 greeting, and v. 3 is a blessing in reply; (2) that it is addressed to 
 the priests and Levites who had the night-watch in the Temple; 
 (3) that this Psalm is purposely placed at the end of the Gradual 
 Psalms, to take the place of a final blessing. Targum explains 
 v. 1 of the Temple watch. Tholuck and others take vv. 1, 2 for 
 the greeting of the Levites to the relief-guard, who reply in v. 3. 
 Others suppose that the greeting is interchanged between the two 
 bands on meeting when making their rounds. Hengstenberg, 
 Philippson, &c., are of opinion that vv. 1, 2 are addressed to the 
 priests officiating at night, by the pilgrims thronging the Temple- 
 mount and fore-court. At the time of the great festivals, the 
 multitude of private sacrifices (“private intentions,” as we say) 
 kept the priests and Temple officials occupied far into the night. 
 
 v. 1. “Behold,” “come,” “now then,” calls attention. 
 “ Servants of YH“,” limited to priests and Levites by next 
 clause, “ Who stand,” &c., the usual word for liturgical func¬ 
 tionaries. “ In the courts ... of our God,” not in text, inserted 
 by LXX. from v. 2 of next Psalm, v. 2. “ Lift up . . . hands 
 [to the] holy-place” (godhesh, in text), Accusative of direction, or 
 adverbial, “in holiness,” “holily.” “Lift up hands,” i.e., “pray,” 
 cf. 1 Tim. ii. 8. v. 3. The formula of the priestly blessing 
 (Numb. vi. 24) differs from this. 
 
 PSALM 134 (135). 
 
 1. Halalu-YaH. Praise-ye 
 the Name of YHWH: 
 Praise [it- (Himj(?)] ye ser¬ 
 vants of YtfHWML 
 
 2. Ye that stand in the 
 house of YHWH: In the 
 courts of the house of our 
 God. 
 
 3. Praise - ye YaH ; for 
 
 PSALM 134 ( 135 ). 
 
 1. Alleluia. Praise-ye the 
 Name of the Lord : Ye 
 servants of His, praise the 
 Lord. 
 
 2. Ye that stand in the 
 house of the Lord : In the 
 courts of the house of our 
 God. 
 
 3. Praise-ye the Lord, for 
 
564 
 
 PSALM 134 (135). 
 
 YHWH is good: Sing- 
 psalms to His Name, for it 
 is pleasant 
 
 4. For YaH has chosen 
 Jacob for Himself: Israel 
 for His own possession. 
 
 5. For I know that 
 YHWH is great: And that 
 our Lord (’ Adoney-nu ) is 
 above all gods (’ Eld him). 
 
 6. All that YaHWeH 
 pleases He-has-done, In the 
 heavens, and in the earth : 
 In the seas, and in all deeps. 
 
 7. He-brings-up vapours 
 from the end of the earth ; 
 He-makes lightnings for the 
 rain : He-brings-forth the 
 wind out of His storehouses. 
 
 8. Who smote the first¬ 
 born of Mits’raim: From 
 man to beast. 
 
 9. [And] sent signs and 
 portents into the midst 
 of thee, O Egypt; Upon 
 Pharaoh and upon all his 
 servants. 
 
 10. Who smote many 
 [great (?)] nations : And slew 
 mighty kings; 
 
 11. Sichon, king of the 
 Emdri, And "Ogh, king of 
 Bashan : And all the king¬ 
 doms of Kena f an ; 
 
 12. And gave their land 
 [as] an inheritance: An 
 inheritance to Israel His 
 people. 
 
 the Lord is good: Sing- 
 psalms to His Name, for it 
 is sweet. 
 
 4. For the Lord has- 
 chosen Jacob for Himself: 
 Israel forHis own possession. 
 
 5. For I know that the 
 Lord is great: And that 
 our Lord is above all gods. 
 
 6. Whatsoever the Lord 
 pleased, He-has-done, In 
 heaven, on earth: In the 
 sea, and in all deeps. 
 
 7. He - brings - up clouds 
 from the end of the earth ; 
 He-makes lightnings for the 
 rain : He-brings-forth winds 
 out of His stores. 
 
 8 Who smote the first¬ 
 born of Egypt: Both of 
 man and beast; 
 
 9. And sent signs and 
 wonders into the midst of 
 thee, O Egypt: Upon 
 Pharaoh and upon all his 
 servants; 
 
 10. Who smote many 
 nations: And slew mighty 
 kings ; 
 
 11. Sehon, king of the 
 
 A 
 
 Amorrhites, And Og, king 
 of Basan : And all the king¬ 
 doms of Chanaan ; 
 
 12. And gave their land 
 for an heritage : An heritage 
 to Israel, His people. 
 
PSALM 134 (135). 
 
 565 
 
 13. YHWH, Thy Name 
 [endures] for ever: Thy 
 memorial, YHWH, to gen¬ 
 eration and generation. (Cf. 
 Exod. iii. 15.) 
 
 14. For YHWH shall- 
 judge His people: And 
 repent Himself on account 
 of His servants. 
 
 15. The idols of the 
 nations are silver and gold : 
 the work of the hands of 
 man. 
 
 16. A mouth have-they 
 (lit., to them), and speak not: 
 Eyes have-they, and see not. 
 
 17. Ears have-they, but 
 they-listen not: Yea, there 
 is no breath in their mouth. 
 
 18. Like to them be their 
 makers: [And] every-one 
 that trusts in them. 
 
 19. O house of Israel, 
 bless-yeY aHW^H: Houseof 
 ’Aharon, bless-ye YHWH; 
 
 20. House of Levi, bless- 
 ye YHWH : Ye-that-fear 
 YHWH, bless-ye YHWH. 
 
 21. Blessed be Y^HW^H 
 out of Sion : Who-dwells in 
 Jerusalem. Halalu-YaH. 
 
 13. Lord, Thy Name 
 [endures] for ever: Thy 
 memorial, 0 Lord, to all 
 generations. 
 
 14. For the Lord shall- 
 judge His people: And be- 
 easily - entreated for His 
 servants. 
 
 15. The idols of the Gen¬ 
 tiles are silver and gold: 
 Works of men’s hands. 
 
 16. A mouth have-they, 
 and speak not: Eyes have- 
 they, and see not. 
 
 17. Ears have-they, but 
 
 they-cannot-hear: Neither 
 
 is there any breath in their 
 mouth. 
 
 18. May they that make 
 them be like to them : And 
 all that put-their-trust in 
 them. 
 
 19. House of Israel, bless- 
 ye the Lord; House of 
 Aaron, bless-ye the Lord ; 
 
 20. House of Levi, bless- 
 ye the Lord : Ye that fear 
 the Lord, bless-ye the Lord. 
 
 21. Blessed be the Lord 
 out of Sion : Who dwells in 
 Jerusalem. 
 
 A liturgical Psalm exhorting to the praise of God, (1) because 
 He has chosen Israel; (2) because of His Almighty power; 
 (3) because He defends Israel; (4) because He is the one, true, 
 living God —“ Praise then, praise the Lord.” The Psalm is 
 
566 
 
 PSALM 134 (135). 
 
 obviously a compilation. Cf. v. 1 with v. 1 of foregoing Psalm; 
 v. 3 with Ps. cxlvi. (147) 1 ; vv. 6, 15—20 with Ps. cxiii. (115) 
 3—8, 9—11; v. 7 occurs, almost word for word, in Jerem. x. 13 ; 
 li. 16; not to mention other coincidences. The Psalm is, beyond 
 question, post-exilic, and not inaptly described by Delitzsch as a 
 kind of mosaic, the structure whereof deserves the highest praise. 
 
 v. 1. “Servants” (the same word in text as is rendered pueri 
 in Ps. cxii. (113) 1), /.<?., Israel, v. 2. “That stand,” &c., a 
 common term for priestly and Levitical service. “ In the courts,” 
 &c. Taken by some as an exhortation to the lay worshippers 
 who were debarred from entering the Temple proper, v. 3. 
 “Pleasant;” LXX., kcAoV, kalon ( = “good,” “lovely”); 
 St. Jerome, “decens” (becoming, fitting), evidently applied 
 to “ sing Psalms,” while LXX. may apply either to “ Name ” or 
 to “praise,” according to the analogy of Ps. cxlvi. (147) 1 ; 
 Prov. xxiii. 8, it is predicated of the “ singing.” “He is benign 
 (generous),” predicating of God, is favoured by an admissible 
 rendering of Ps. xcviii. (99) 3, 5 (“He is holy”), v. 5. “I know,” 
 settled personal conviction. “ I,” emphatic, expressed in text, 
 cf. Ps. xciv. (95) 3. v. 7. “Bring up clouds;” so LXX., Syriac, 
 St. Jerome ( nubes ). Nesi-tm of text means “things lifted up,” 
 hence “princes,” “leaders,” “captains;” here “vapours,” from 
 which the clouds are formed. “ End of earth,” from the further¬ 
 most horizon, or as Qimchi, not inaptly, puts it, from the sea, the 
 “end” of the dry land. St. Augustine, “Thou knowest not 
 whence they rise.” v. 11. “Sichon” (“sweeping away,” “a 
 leader carrying everything before him,” so Gesenius, s.vf a 
 King of the Amorrhites, ruling in Heshbon ( = Hesebon), Numb, 
 xxi. 21—23. “Amorrhites,” Gentile name, from Amor, son 
 of Chanaan (Gen. x. 16); probably it designates here the 
 Chanaanites in general, of whom they were the principal tribe. 
 
 A 
 
 “Ogh” (Gesenius, s.v ., “long-necked,” “gigantic”), Numb. xxi. 
 33; xxxii. 33; Deut. iii. 1. v. 13. Cf. Exod. iii. 15. v. 14. 
 “Judges,” “rights,” vindicates the rights: no question here of 
 punitive judgment, as hemistich 2 shows. “ Repent,” or “ take 
 compassion on; ” Syriac, “ And shall be comforted concerning 
 His servants;” St. Jerome, “Placabilis erit” ( = shall be easily 
 appeased); St. Augustine, “ Advocabitur ” (He will be easily 
 
PSALM 135 (136). 
 
 567 
 
 moved to help, to relieve, when called upon), a literal rendering 
 ■of LXX. Cf. Deut. xxxii. 36; Ps. lxxxix. (90) 13. vv. 15—18 
 vary but slightly from vv. 4—8 of Ps. cxiv. (115). vv. 19, 20. 
 Cf. vv. 9—11, Ps. cxiv. (115); Ps. cxvii. (118) 2—4. v. 21. 
 LXX., “in SionSyriac and St. Jerome, “out of Sion.” 
 
 PSALM 135 (136). 
 
 1. Give-thanks to YaH- 
 W<?H, for He is good: 
 For His loving - goodness 
 [endures] for ever. 
 
 2. Give thanks to the God 
 of gods: For His loving¬ 
 goodness [endures] for ever. 
 
 3. Give thanks to the 
 ’Adhoney of the ’adhonim : 
 For His loving-goodness 
 [endures] for ever. 
 
 4. To Him who alone 
 does great wonders: P'or 
 His loving-goodness [en¬ 
 dures] for ever. 
 
 5. To Him who made the 
 heavens by understanding: 
 For His loving-goodness 
 [endures] for ever. 
 
 6. To Him who stretched- 
 out the earth above the 
 waters: For His loving¬ 
 goodness [endures] for ever. 
 
 7. To Him who made 
 great lights : For His loving¬ 
 goodness [endures] for ever. 
 
 8. The sun for dominion 
 by the day: For His 
 loving - goodness [endures] 
 for ever. 
 
 PSALM 135 (136). 
 
 1. Alleluia. Give-thanks 
 to the Lord, for He is good : 
 For His mercy [endures] for 
 ever. 
 
 2. Give thanks to the God 
 of gods: For His mercy 
 [endures] for ever. 
 
 3. Give thanks to the 
 Lord of lords : (Deut. x. 17.) 
 For His mercy [endures] for 
 ever. 
 
 4. To Him who alone 
 does great wonders : For 
 His mercy [endures] for 
 ever. 
 
 5. To Him who made the 
 heavens by understanding : 
 For His mercy [endures] for 
 ever. 
 
 6. To Him who established 
 the earth upon the waters : 
 For His mercy [endures] for 
 ever. (Cf. Ps. xxiii. (24) 2.) 
 
 7. To Him who made 
 great lights : For His mercy 
 [endures] for ever. 
 
 8. The sun for rule over 
 the day: For His mercy 
 [endures] for ever. 
 
568 
 
 PSALM 135 (136). 
 
 9. The moon and stars for 
 dominions over the night: 
 For His loving-goodness 
 [endures] for ever. 
 
 10. Who smote Mits’raim 
 in their first-born : For His 
 loving - goodness [endures] 
 for ever. 
 
 11. And brought - out 
 Israel from the midst of 
 them : For His loving-good¬ 
 ness [endures] for ever. 
 
 12. With a strong hand 
 and arm outstretched : For 
 His loving - goodness [en¬ 
 dures] for ever. 
 
 13. Who divided Yam- 
 Suph into parts: For His 
 loving - goodness [endures] 
 for ever. 
 
 14. And made Israel to- 
 pass - through the midst 
 thereof: For His loving¬ 
 goodness [endures] for ever. 
 
 15. And shook - out 
 Phar Kf oh and his host into 
 the Red Sea: For His loving 
 goodness [endures] for ever. 
 
 16. Who led His people 
 through the desert: For His 
 loving - goodness [endures] 
 for ever. 
 
 17. Who smote great 
 kings : for His loving-good¬ 
 ness [endures] for ever. 
 
 18. And slew glorious 
 
 kings: For His loving¬ 
 
 goodness [endures] for ever. 
 
 9. The moon and stars for 
 rule over the night: For 
 
 His 
 
 ever. 
 
 mercy 
 
 [endures] 
 
 for 
 
 10. 
 
 Who 
 
 smote E 
 
 gypt 
 
 with 
 
 their 
 
 first-born : 
 
 For 
 
 His 
 
 ever. 
 
 mercy 
 
 [endures] 
 
 for 
 
 11. And led-forth Israel 
 from the midst of them : 
 For His mercy [endures] for 
 ever. 
 
 12. With a mighty hand 
 and uplifted arm : For His 
 mercy [endures] for ever. 
 
 13. Who divided the Red 
 Sea into parts: For His 
 mercy [endures] for ever. 
 
 14. And led Israel through 
 the midst thereof: For His 
 mercy [endures] for ever. 
 
 15. And shook - out 
 Pharaoh and his host into 
 the Red Sea : For His mercy 
 [endures] for ever. 
 
 16. Who led His people 
 through the desert: For His 
 mercy [endures] for ever. 
 
 17. Who smote great 
 
 kings: For His mercy 
 
 [endures] for ever. 
 
 18. And slew mighty 
 
 kings: For His mercy 
 
 [endures] for ever. 
 
PSALM 135 (136). 
 
 569 
 
 19. Sichon, king of the 
 ’Emdri: For His loving¬ 
 goodness [endures] for ever. 
 
 20. And ugh, king of 
 Bashan: For His loving¬ 
 goodness [endures] for ever. 
 
 21. And gave their land 
 for an inheritance : For His 
 loving - goodness [endures] 
 for ever. 
 
 22. An inheritance to 
 Israel His servant: For His 
 loving - goodness [endures] 
 for ever. 
 
 23. Who in our abjection 
 was-mindful of us : For His 
 loving - goodness [endures] 
 for ever. 
 
 24. And redeemed us 
 from our adversaries: For 
 His loving - goodness [en¬ 
 dures] for ever [or, “ And 
 rescued us,” &c.]. 
 
 25. He-gives food to all 
 flesh : For His loving-good¬ 
 ness [endures] for ever. 
 
 26. Give-thanks to ’El of 
 the heavens: For His loving¬ 
 goodness [endures] for ever. 
 
 19. Sehon, king of the 
 Amorrhites : For His mercy 
 [endures] for ever. 
 
 A 
 
 20. And Og, king of 
 Basan: For His mercy 
 [endures] for ever. 
 
 21. And gave their land 
 for an inheritance : For His 
 mercy [endures] for ever. 
 
 22. An inheritance to 
 Israel His servant: For His 
 mercy [endures] for ever. 
 
 23. For in our abject- 
 state He - remembered us : 
 For His mercy [endures] for 
 ever. 
 
 24. And redeemed us from 
 our enemies : For His mercy 
 [endures] for ever. 
 
 25. Who gives food to all 
 
 flesh: For His mercy 
 
 [endures] for ever. 
 
 26. Give-thanks to the 
 
 God of heaven : For His 
 mercy [endures] for ever. 
 [Give-thanks to the Lord of 
 lords: For His mercy 
 
 endures for ever]. 
 
 The Greeks style this Psalm TroXveXeos, polyeleos , on account 
 of the repetition of e\eos, eleos (mercy). By the Jews it is called 
 “ the Great Hallel,” to distinguish it from the Hallel (Pss. cxii.— 
 cxvii. -113—118). It is the Old Testament prototype of our 
 Litanies, and, for the most part, a repetition of the preceding 
 
5 /o 
 
 PSALM 136 (l 3 /). 
 
 Psalm. It opens with the same liturgical form as Pss. cv. (106) 
 and cxvii. (118). As far as v. 18, the verses are grouped in 
 triplets, after which there are two groups of four verses each. It 
 is probable that vv. 19—22 did not at first belong to this Psalm, 
 being borrowed from the foregoing Psalm. From 1 Chron. xvi. 
 41 ; 2 Chron. (Paral.) vii. 3, 6, we may infer that such thanksgiving 
 formulae were customary in public worship. 
 
 vv. 2, 3. Cf. Deut. x. 17. v. 6. “ Stretched-out,” from the 
 same root as firmament (properly in text) = “ expanse,” Gen. i. 
 6—8. “Above waters,” cf. Ps. xxiii. (24) 2. v. 7. “Lights,” so 
 in text, but in Gen. i. 14—16, “luminaries.” vv. 10—22. An all 
 but verbal repetition of preceding Psalm, vv. 8—12. v. 12. 
 “Arm outstretched;” LXX., “high,” “uplifted,” so as to smite 
 with more effect, v. 13. “Parts,” in text gezarim ( = “cuttings,” 
 “pieces”), occurs, save as a local name, only here and Gen. 
 xv. 17. There is a tradition that the Red Sea was divided into 
 twelve parts, corresponding to the number of the tribes. Valeat 
 quantum, v. 15. “Shook-out,” as in Exod. xiv. 27; literally 
 rendered in LXX. and Vulgate, excussit. v. 18. In text, 2 3 * 5 addirim , 
 “illustrious,” “famous,” “glorious;” LXX., “mighty;” St.Jerome, 
 “magnificos” ( = “distinguished,” “eminent”), each giving one 
 of the meanings of the word. v. 25. “Food ;” St. Jerome, more 
 literally, “panem” (bread). v. 26. The clause in brackets is 
 wanting in text, LXX., and St. Jerome. 
 
 PSALM 136 (137). 
 
 1. By the rivers of Babhel, 
 there we-sat, yea, we-wept: 
 When we-remembered Tsiy- 
 yon. 
 
 2. On the willows in the 
 midst thereof: we-hung-up 
 our harps. 
 
 3. For there they that-led- 
 
 us-captive asked us for 
 
 words of song (i.e., a song), 
 
 PSALM 136 (137). 
 
 1. A Psalm of David—of 
 Jeremias. By the rivers of 
 Babylon, there we-sat, and 
 wept: When we - remem¬ 
 bered Sion. 
 
 2. On the willows in the 
 midst thereof: We-hung- 
 up our instruments. 
 
 3. For there they that 
 led-us-away captive asked 
 us for songs, And they-that 
 
PSALM 136 ( 137 ). 
 
 571 
 
 And our tormentors for 
 mirth : [Saying], “ Sing to us 
 [one] of the songs of Sion.” 
 
 4. How could-we-sing the 
 song of YaHWdI: In the 
 land of a stranger? 
 
 5. If I-forget thee, Jeru¬ 
 salem, Let my right-hand 
 forget. . . . 
 
 6. May-my tongue cleave 
 to my palate. If I-remember 
 thee not; If I-prefer not 
 Jerusalem : Above my chief 
 joy. 
 
 7. Remember, YHWH, 
 against the sons of ’Edhom, 
 The day of Jerusalem, That 
 said, “ Lay-bare, lay-bare: 
 Even the foundation in her.” 
 
 8. Daughter of Babylon, 
 doomed - to - ruin ! Happy 
 shall he be who requites 
 thee: The dealing thou- 
 hast-dealt to us. 
 
 9. Happy shall he be that 
 seizes and dashes thy suck¬ 
 lings against the rock. 
 
 had-carried-us-away for a 
 hymn : [Saying], “ Sing to us 
 [one] of the songs of Sion.” 
 
 4. How should-we-sing 
 the song of the Lord : In a 
 strange land ? 
 
 5. If I-forget thee, Jeru¬ 
 salem, May my right-hand 
 be-forgotten. 
 
 6. May my tongue cleave 
 to my throat. If I-remem¬ 
 ber thee not; If-I-prefer not 
 Jerusalem above my chief 
 joy. 
 
 7. Remember, O Lord, 
 the sons of Edom, in the 
 day of Jerusalem, That-said, 
 “ Clear - away, Clear - away 
 her very foundation.” 
 
 8. Wretched daughter of 
 Babylon! Happy shall he 
 be who shall-requite thee: 
 As thou-hast-served us. 
 
 9. Happy shall he be that 
 seizes and dashes thy little- 
 ones against the rock. 
 
 There is no title in text, or in St. Jerome. That prefixed by 
 LXX. is of no authority: Jeremias was never in Babylon. It 
 may be taken to mean that the Psalm was composed by David, 
 who is thus gratuitously credited with a foresight of the miseries 
 of the Captivity, to be communicated to the exiles by Jeremias. 1 
 If v. 8 really presupposes the ruin of Babylon, the Psalm could 
 not have been written before the sixth year of Darius Hystaspes, 
 by whose order the city was dismantled, and was soon after 
 desolate. The view of most Rabbinical expositors ascribes this 
 
 1 LXX. {Cod. Alexand.) mentions only “J erem i as ” i n the title. 
 
572 
 
 PSALM 136 ( 137 ). 
 
 Psalm to Levites who composed it for the use of their exiled 
 brethren. By others it is assigned to a Levite lately returned 
 from captivity, whose soul is stirred up within him at the sight of 
 the ruin wrought by the conqueror. 
 
 v. 1. “Rivers,” the Euphrates, Tigris, Chaboras, and Eulaeos. 
 The land was intersected with streams and canals. On account 
 of their frequent purifications, the captive Jews would naturally 
 have settled in the neighbourhood of running waters (cf. Acts 
 xvi. 13). v. 2. “ Willows,” weeping willows on the banks of the 
 streams. This may imply figuratively that the voice of joyous 
 song accompanied by the harp was hushed among them. v. 3. 
 The reason hereof. “ Our tormentors ; ” in text, the very obscure 
 dtholaley-nu; LXX., Vulgate, “they that carried us away,” almost 
 the Targum rendering, “our carriers away;” St. Jerome, “ Et qui 
 affligebant nos lseti: canite ” (and they that afflicted us [said] 
 rejoicing, Sing, &c.). Other (conjectural) renderings, “They that 
 spoiled us ”—“ mocked us.” Talal (verb in text)=“ he heaped up ;” 
 hence, “ they that heaped us up,” i.e., by reducing our cities to 
 heaps of ruins (?). Qimchi derives the word from talah , “ he hung 
 up”—“asked for mirth {i.e., a joyous strain) on our suspended 
 [harps].” “Mirth;” LXX. and Vulgate, “a hymn.” The 
 punctuation should be so arranged, that, as in Cod. Vatican, of 
 LXX., hymn be the complement of “asked us,” not of “sing us.” 
 Lit., “of the song of Sion” = one of, a part of the song of, &c., 
 in v. 4, “the song of YaHWdH,” i.e., sacred psalmody, v. 5. 
 “Right hand forget;” Syriac, St. Ambrose, St. iYugustine, and 
 several old Psalters supply “me.” St. Jerome, LXX. (and hence 
 Vulgate), having read tisVkach (= “ will,” “may forget”), with 
 slightly different vocalization, render it as a Passive verb. 
 “Forget”—its musical skill (?), its power of motion (?). v. 6. 
 Text, literally, “If I make not Jerusalem to go up above the 
 summit of my joy; ” Syriac, “ If I lift not up,” &c. Instead of 
 proposuero of St. Jerome and Vulgate, the Roman Psalter and 
 St. Augustine, conformably with LXX., read prtzposuero (“ if I 
 prefer not ”). “ Head of my joy ;” LXX., St. Jerome, and Vulgate, 
 “ in principio lsetitise mese ” (the beginning, the chief of my joy), 
 i.e., If Jerusalem and its restoration be not my chiefest joy, or, If I 
 begin to rejoice, ere Jerusalem be rebuilt. This were surely not 
 
PSALM 137 (138). 
 
 573 
 
 the case, if, in the land of exile, I could indulge in gladsome 
 melody, v. 7. “Remember, YH“, to (i.e., against, to the preju¬ 
 dice of) the sons of Edom ” (cf. Ps. lxxviii. (79) 8 ; cxxxi. (132) 1). 
 “The day of,” &c., the day of Jerusalem’s ruin; St. Jerome and 
 Vulgate, “in die” (on the day, &c.), ( perhaps ) “the time, when 
 in wrath Thou wilt remember mercy;” LXX., rrjv rjpiepav, teen 
 heemeran ( = with reference to the day of J.). Remember their 
 malignant joy at our undoing (Cf. Lament, iv. 21, 22; Jerem. 
 xlix. 7—22; Ezech. xxv. 12 —14; Abdias (Obad.) i. 1—21; 
 Isai. lxiii. 1— 4). “Lay-bare;” so too Syriac; LXX., ckkcvovtc, 
 ekkenoute (empty ye), corresponds to St. Jerome, “evacuate,” to 
 exinanite of Vulgate. To lay bare the foundations, is to over¬ 
 throw from the foundations ; to ruin utterly. Targum, “ Destroy.” 
 v. 8. “ Daughter of B.,” the city and its inhabitants, collectively. 
 Hash-shedhiidhah, “that art laid waste,” or “doomed to be laid 
 waste;” Theodotion, St. Jerome, “vastata” ( = laid waste); 
 Symmachus, fj Xrjo-rpLs, hee leestris ( = the she-brigand); Aquila, 
 7rpovevopi€vpLevrj, pronenoi?ievmenee (= the plundered, the ravaged 
 one); Targum and Syriac, “thou spoiler.” This may refer to the 
 actual state of the city, or should be taken as a prophetic denun¬ 
 ciation, viewing as accomplished what is foreseen as certain to 
 happen. “ Wretched,” perhaps, as the cause of our misery. 
 Cf. Jerem. li. 56. v. 9. This horrible retribution is mentioned 
 Isai. xiii. 16, 18, Nahum iii. 10. 
 
 PSALM 137 (138). 
 
 1. To David. I-will-give- 
 thanks to Thee with my 
 whole heart: Before the 
 ’elohim will-I-sing-praise to 
 Thee. 
 
 2. I - will-bow-me-down 
 toward the Temple of Thy 
 holiness, and give-thanks to 
 Thy Name for Thy loving¬ 
 goodness and for Thy truth : 
 
 PSALM 137 (138). 
 
 1. Of David. I-will-give- 
 Thee thanks, O Lord, with 
 my whole heart: [For Thou- 
 hast-heard the words of my 
 mouth] Before the angels 
 will-I-sing-praise to Thee. 
 
 2. I-will-worship toward 
 Thy holy Temple, and give- 
 thanks to Thy Name, for 
 Thy mercy and for Thy 
 truth : For Thou - hast - 
 
574 
 
 PSALM 137 (138). 
 
 For Thou - hast - magnified 
 Thy word above all Thy 
 Name. 
 
 3. In the day I - called 
 Thou-answeredst me: Thou- 
 didst-enliven me; strength 
 [came] into my soul. 
 
 4. All the kings of the 
 earth shall-give-thanks to 
 Thee, Y^HW^H: When 
 they-have-heard the words 
 of Thy mouth. 
 
 5. Yea, they-shall-sing of 
 the ways of YHWH : That 
 great is the glory of YHWH. 
 
 6. For [though] high is 
 YtfHW^H, yet He-notices 
 the lowly: But the haughty 
 He-knows from afar. 
 
 7. If I-walk in the midst 
 of trouble, Thou-wilt-revive 
 me; Against the wrath of 
 mine enemies Thou-wilt- 
 stretch - forth Thy hand : 
 And Thy right-hand shall- 
 save me. 
 
 8. YHWH will-accom- 
 plish [all] in my behalf; 
 YHWH, Thy loving-good¬ 
 ness [endures] for ever : For¬ 
 sake not the works of Thy 
 hands. 
 
 magnified Thy holy Name 
 above every-thing. 
 
 3. In whatsoever day I- 
 call, hearken to me: Thou- 
 wilt-increase strength in my 
 soul. 
 
 4. Let all the kings of the 
 earth give-thanks to Thee, 
 O Lord: For they-have- 
 heard all the words of Thy 
 mouth. 
 
 5. Yea, let-them-sing of 
 the ways of the Lord : For 
 great is the glory of the 
 Lord. 
 
 6. For the Lord is high, 
 yet He-notices the lowly: 
 But the haughty He-knows 
 afar off. 
 
 7. Though I-should-walk 
 in the midst of trouble, 
 Thou - wilt - revive me : 
 Against the wrath of mine 
 enemies Thou-hast-stretch- 
 ed-out Thy hand : And Thy 
 right-hand has-saved me. 
 
 8. The Lord will-make- 
 requital for me : Thy mercy, 
 O Lord [endures] for ever: 
 Overlook not the works of 
 Thy hands. 
 
 The ascription “ to David ” may stand, as the Psalm gives no 
 clue to guide us either to an affirmative or negative conclusion. 
 LXX. adds “ of Aggaeus and Zacharias,” in Cod. Vatican. 
 Bellarmine suggests that the mention of these prophets may 
 
PSALM 137 (138). 
 
 575 
 
 imply that they gave the Psalm to be used as a thanksgiving 
 hymn by the returned exiles. 
 
 v. 1. Syriac, “I will-praise the Lord with my whole heart.’’ 
 “ [For Thou hast heard ... of my mouth],” is wanting 
 in text, in St. Jerome, and in Targum. In the Vatican 
 Codex of LXX. this clause follows “ Before the angels will- 
 I-sing-psalms to Thee.” Most old Latin Psalters, however, 
 agree here with the Vulgate. “Angels;” so LXX., Arabic, and 
 Ethiopic. St. Jerome, “ deorum ” (of the gods). Rashi inter¬ 
 prets it of the Princes; Aben Ezra, Qimchi, and Targum of the 
 judges, on the strength of Exod. xxii. 9, where ’eldhtm (“gods” of 
 text) clearly means the judges. The poet figured to himself the 
 Most High enthroned on Sion, and surrounded by hosts of 
 invisible worshippers, cf. Ps. lxvii. (68) 18. v. 2. Syriac and 
 St. Jerome, “For Thou hast magnified Thy word ( eloquium — 
 utterance, promise) above every name.” As glossed by Thalhofer,. 
 the text seems to mean, “ Thy promise to me [2 Kings (Sam.) vii.] 
 surpasses all that has hitherto made Thy Name glorious.” With 
 St. John Chrysostom (on this Psalm), we may conjecture that the 
 early MSS. of LXX. had, instead of to dyioV aov, to hagion sou , 
 to \6ycov aov, to logion sou (= “Thy word), but there is no trace 
 of this variant in the old Latin Psalters, vv. 3—5. LXX. render 
 the Imperfects of text as Optatives; so too St.Jerome in vv. 4, 5, 
 “ Thou-madest-me courageous with strength in my soul,” or,, 
 “Into my soul [came] strength;” Syriac, “Thou didst increase 
 the strength of my soul” (“strength” rendered robur in Walton’s 
 Polyglot ). This is much the same as St. Jerome’s “dilatabis 
 animae mese fortitudinem ” (Thou wilt expand the strength of my 
 soul). St. Hilary’s “ Multiplicabis me in anima mea in virtute 
 tua ” (Thou wilt increase [make much of] me in my soul, by 
 Thy power), is a literal rendering of LXX. v. 4. “ For they have 
 heard,” &c., by some rendered “when they [shall] have heard; 
 but ki of text is rendered “because” by Syriac, St. Jerome, and 
 Targum. v. 6. Targum, “The haughty-one from the distant 
 heavens He thrusts down,” or “ He knows them so as to keep them 
 at a distance .” v. 8 . “Accomplish,” &c.; St. Jerome, “ Dominus 
 operabitur pro me ” (The Lord will work for me); Gesenius (Neb. 
 Lex.), “God, who will complete for me,” i.e., “plead my cause;” 
 
576 
 
 PSALM 138 (139). 
 
 Revised Version, “will perfect that which concerns me,” cf. Ps. 
 lvi. (57) 3, gomer'alay (performing, completing [all things] for 
 me); Philipp, i. 6, e7riTeA.eW, epitelesri ( = will-perfect); Targum, 
 “The Lord will render evil to them on my account,” showing 
 that, like LXX., they read yigh’mdl (will requite) instead of 
 yighmor of text, and that “the works of Thy hands” (David’s 
 prosperity), to their mind, resulted from God’s avenging him on 
 his enemies. “Overlook not;” in text, “intermit not,” “desist 
 not from,” “leave not off.” 
 
 PSALM 138 (139). 
 
 1. For the Chief-Musician ; 
 to David, a Psalm : Y^H- 
 W<?H, Thou-hast-searched 
 me, and known [me]. 
 
 2. Thou knowest my 
 down-sitting and mine up¬ 
 rising : Thou-understandest 
 my thought from afar. 
 
 3. My path and my 
 lying - down Thou - siftest: 
 And Thou-knowest all my 
 ways [or, with all my ways 
 Thou-art-familiar]. 
 
 4. When a word is not 
 [yet] on my tongue: Lo, 
 YHWPI, Thou-knowest it 
 all. 
 
 5. Behind, and before 
 Thou-besettest me: And 
 hast-laid Thy hand upon 
 me. 
 
 6. [Such] knowledge is too 
 wonderful for me: It-is 
 high, I-cannot-attain to it. 
 
 PSALM 138 (139). 
 
 1. For the end, A Psalm 
 of David. Lord, Thou-hast- 
 proved me, and knowest me : 
 
 2. Thou knowest my 
 down-sitting and mine up¬ 
 rising ; 
 
 3. Thou-understandest my 
 thoughts from afar : My path 
 and the-course-of-my-life 
 Thou-hast-traced ; 
 
 4. And hast-foreseen all 
 my ways : Though there be 
 not a word on my tongue : 
 
 5. Behold, Lord, Thou- 
 knowest all things, both new 
 and old : Thou-hast-formed 
 me and laid Thy hand upon 
 me. 
 
 6. Thy knowledge is too 
 wonderful for me: It is 
 difficult, and I-cannot-attain 
 to it. 
 
PSALM 138 (139). 
 
 577 
 
 7. Whither shall-I-go from 
 Thy Spirit? And whither 
 shall-I-flee from Thy face? 
 
 8. Should-I-ascend into 
 the heavens, Thou art there : 
 And [if] I-spread-out Sheol 
 beneath me, lo, Thou art 
 there (i.e., make it my bed). 
 
 9. [If] I-lift (take) the 
 wings of dawn : And settle- 
 down in the extremities of 
 the sea ; 
 
 10. Even there Thy hand 
 shall-lead me: and Thy 
 right-hand hold me. 
 
 11. And should - I - say 
 (Then said-I), Let nought 
 but darkness enshroud me: 
 And the light about me be 
 night! 
 
 12. Even darkness were 
 not too-dark for Thee : But 
 the night would-shine as the 
 day : As the darkness so is 
 the light [to Thee]. 
 
 13. For THOU didst-form 
 my reins ; Thou-didst-cover 
 me in my mother’s womb. 
 
 14. I-will-give Thee- 
 thanks for that I-am fear¬ 
 fully and wondrously made ; 
 Wondrous are Thy works ; 
 And my soul knows [it] right 
 well. 
 
 7. Whither shall-I-go from 
 Thy Spirit: And whither 
 shall-I-flee from Thy pre¬ 
 sence ? 
 
 8. If I-ascend into heaven. 
 Thou art there: If I-go- 
 down to the nether-world, 
 Thou-art-present. 
 
 9. If I-take my wings at- 
 dawn : And sojourn in the 
 furthermost-parts of the sea ; 
 
 10. Even thither would 
 Thy hand lead me: And 
 Thy right-hand would-hold 
 me. 
 
 11. Then said-I, May be, 
 darkness shall - overwhelm 
 me: So shall night be my 
 light in my pleasures ; 
 
 12. For darkness cannot- 
 be-too-dark for Thee: But 
 night would-shine as the 
 day : As its darkness, so is 
 its light [to Thee]. 
 
 13. For THOU possessest 
 my reins: Thou-hast-up- 
 holden me from [the time 
 when I was in] my mother’s 
 womb. 
 
 14. I - will - give Thee- 
 thanks, for that Thou art 
 fearfully wondrous; won¬ 
 drous are Thy works: As 
 my soul fully knows. 
 
 LL 
 
573 
 
 PSALM 138 (139). 
 
 15. My bony-framework 
 was not hid from Thee; 
 When I-was-made in secret: 
 I-was-curiousIy wrought in 
 the lower-parts of the earth. 
 
 16. Mine unformed-body 
 Thine eyes did see, And in 
 Thy book were they all of 
 them written, Days were- 
 conceived: When not one 
 among them [as yet was]. 
 
 17. And how greatly 
 honoured by me are Thy 
 friends, O God : How greatly 
 strengthened is their rule ! 
 
 18. Would-I-count them, 
 they - are - more - in - number 
 than the sand: I-have-waked, 
 and am still with Thee. 
 
 19. OhthatThou-wouldest- 
 slay the wicked, O God: 
 Depart from me therefore, 
 ye bloodthirsty men ; 
 
 20. Who with wicked- 
 devices provoke Thee: [Who] 
 raise-themselves-up vainly— 
 Thine adversaries. 
 
 21. Do I not hate them- 
 that-hate Thee, Y^HW^H ? 
 And do I not loathe them- 
 that-rise-up against Thee ? 
 
 22. With thorough hatred 
 do-I-hate-them: They-are- 
 become mine enemies. 
 
 23. Search me, O God, 
 and know my heart: Try 
 me, and know my thoughts ; 
 
 24. And see if there be 
 
 15. My bony-frame, which 
 Thou-madest in secret, was 
 not hid from Thee : Nor my 
 substance in the lower-parts 
 of the earth. 
 
 16. Thine eyes beheld my 
 shapeless-mass, And in Thy 
 book were they all written, 
 They were to be fashioned 
 day by day : Though as yet 
 there was not one of them. 
 
 17. But Thy friends, O 
 God, are greatly honoured 
 by me: Their rule is greatly 
 strengthened. 
 
 18. I-would-count them,, 
 but they are more-in-num¬ 
 ber than the sand : I-wake,, 
 and am still with Thee. 
 
 19. Oh that Thou-wouldest- 
 slay sinners, O God! Ye 
 bloodthirsty men, depart 
 from me ; 
 
 20. For ye-say in thought,. 
 In vain do-they-take Thy 
 
 cities. 
 
 
 
 21. 
 
 Have I 
 
 not hated 
 
 them, 
 
 O Lord, 
 
 that-hate 
 
 Thee : 
 
 And wasted-away 
 
 because of 1 hine 
 
 enemies ? 
 
 22. With thorough hatred 
 do-I-hate them : And they- 
 are become mine enemies. 
 
 23. Prove me, O God, and 
 know my heart: Examine 
 me, and know my paths ; 
 
 24. And see if there be 
 
PSALM 138 (139). 579 
 
 any way of grief in me: any wicked way in me: 
 And lead me in the way And lead me in the way 
 everlasting. everlasting. 
 
 Ibn Ezra deems this “the crown of all the Psalms.” The 
 ascription “to David” (to which in Cod. Alexand. is added, “of 
 Zacharias in [for ?] the dispersion ”) is questioned, though not on 
 cogent grounds, on account of the frequent Aramaisms occurring 
 in the Psalm. It may be divided into four strophes of six verses : 
 
 (1) Per prcesentiam , “He searches the reins and the hearts;” 
 
 (2) Per essentiam , He is everywhere present, both in active power 
 {perpotentiam) and substantially; (3) Man and the uni verse are 
 the creation of God, who cannot but know the works of His free 
 energy; (4) speaks for itself (vv. 12—24). 
 
 v. 2. “ Down-sitting and uprising,” all I think, feel, or do, 
 whether at work, or at rest. “ From afar; ” Syriac, “ from on 
 high;” Lyranus, “long beforehand ” = from eternity. v. 3. 
 “ My lying-down Thou winnowest ” ( accubitum meum eventilasti ), 
 St. Jerome; LXX., “My path and my rush (/.<?., bed of rushes) 
 Thou hast traced.” The old Latin versions, however, take 
 cr^ofj/ov, schoino7t ( = “rush”) of LXX. for a measure of distance, 
 whence they render it directio (direction) or limes (= path); as 
 St. Hilary observes, it is a measure of the way one has made on a 
 journey. “ Funiculum ” (measuring-line) of Vulgate may be under¬ 
 stood as the metonymical term for a well-ordered course of 
 conduct, in conformity with the moral (. semitci , path) and positive 
 injunctions of the Law, which fits in with the directio , limes 
 (tendency, aim, path) of the elder Latin Psalters. “ Thou 
 knowest” (better), “art familiarly acquainted with all my ways.” 
 v. 4. St. Jerome, “Quia non est eloquium,” &c. (for there is no 
 utterance, &c.). “Word,” in text millah , a poetic and Aramaic 
 synonym of dabhar ( = “word,” “thing”); by LXX. rendered 
 “an unjust word;” Symmachus, So'Aos, dolos (deceit, craft), hence 
 in many old Latin Psalters, “ there is no guile ( non est dolus) 
 on my tongue; ” Syriac, “ If there be any tergiversation on my 
 tongue,” Thou, Lord, knowest all of them (kulhein) ; Targum, 
 
 “ When there is not yet a word on my tongue, behold, Lord, 
 Thou knowest all my thoughts.” v. 5. Gesenius, “Thou besettest 
 me on every side ”—so that I cannot flee from Thee. Tsadtarii 
 
580 
 
 PSALM 138 (139). 
 
 means primarily, “ thou hast bound me together (into a bundle or 
 roll),” “thou hast formed me,” so LXX., Syriac, St. Jerome, and 
 Vulgate. Without rejecting this latter rendering, Jennings and 
 Lowe prefer, “Thou hast compassed me;” soTargum; “Laid 
 hand” to protect, guide, and chasten; cf. Job xiii. 21 ; xxxiii. 7. 
 v. 6. St. Jerome, “Super me est scientia, et excelsior est” ([Such] 
 knowledge is above me, and is too high). Cf. Rom. xi. 33. 
 vv. 7—12. The abstract notion of the Divine omnipresence is 
 presented concretely by the highest, the lowermost (“ heaven,” 
 the “underworld”), by the extreme East and West. v. 8. “If I 
 spread out Sheol beneath me,” i.e ., make it my bed, cf. Isai. 
 lviii. 5 ; Syriac, “ If I go down to hell.” v. 9. “ If I lift (take) 
 the wings,” &c., if, with the swiftness of the rays of dawn, I could 
 fly from the extreme East to the furthermost West; Cod. Vatican. 
 of LXX. read kclt opOov, kaf orthon (straight forward), a blunder 
 copied in a few old Latin Psalters, “ Si sumpsero pennas meas in 
 directum ” (If I should take my wings [to fly] straight forward); 
 but Cod. Alexand. reads, xar opOpov, kaf orthron (toward the 
 dawn). Instead of kanphey (“wings of”) of text, LXX. read 
 kenaphay (“my wings”), v. n. Gesenius, “Nothing but,” or, 
 “ merely darkness shall fall upon me,” i.e. y overwhelm me—make 
 me disappear from sight; St. Jerome, “If I should say, Perhaps 
 darkness will cover me; night also shall be light (lux) about 
 me;” Syriac, “I said, Darkness shall shine to me, and let the 
 light about me be night.” “ About me; ” in text, a word with 
 the self-same letters, but differently vocalized, as that LXX. 
 render, “ in my pleasure ” (iv rrj rpvcfrfj p.ov y en tee tryphee 7 iiou , 
 in deliciis meis). v. 12. St. Jerome, “Sic tenebrse sicut lumen” 
 ( = as is light so is darkness), v. 13. Qimchi, “If, when but a 
 germ, Thou didst fully know me, how much more now ? ” 
 “Formed,” so Syriac; cf. pario (I acquire). “Reins,” the seat 
 of emotion, desire, passion. “ Covered me,” so Gesenius; the 
 verb in text means “ to w’eave,” “ interweave,” “ to fence ”—as 
 with a hedge, “to cover,” “to protect;” St. Jerome, “orsus es 
 me” (Thou didst begin to weave me), cf. Job x. ii. v. 14. 
 Hitzig, “For Thou hast proved Thyself wonderful;” Syriac, 
 “On account of the wonder Thou hast wrought;” St. Jerome, 
 “ Quoniam terribiliter magnificasti me ” (for that Thou hast 
 
PSALM 138 (139). 
 
 5 8 i 
 
 wondrously formed me, with stupendous skill), v. 15. “My 
 bony framework,” text ( literally ); Targum, LXX., “My bone;” 
 it means also “strength,” “body,” “the substance of anything,” 
 “the thing itself /” St. Jerome, “My bones.” “Which Thou 
 madest,” i.e., “Since Thou, for’twas Thou that madest;” text, 
 “ when I was made in the womb,” a dark and hidden place = “ the 
 lower-parts of the earth.” “I was curiously wrought;” in text, 
 ruq-qanilti , “ I was variegated,” “ embroidered,” Root rciqam, 
 whence the Romance languages have borrowed ricamar , recamcire 
 (Ital., Span.), the French recamier ( = embroiderer), used here of 
 the gradual formation of the manifold bodily organs in the womb; 
 St. Jerome, “imaginatus sum” (I was fashioned after a certain 
 model); LXX. read v’qomathi (and my stature, i.e., my bony frame 
 which imparts to me solidity, makes me stand, f] woVracris fxov, 
 hee hypostasis mou — my substance). “Lower parts of earth,” 
 glossed by Targum, “in the womb;” by others, “while I was 
 being shaped here below;” Syriac, “I descended into the lower 
 parts of the world.” v. 16. “Unformed substance;” in text, 
 golmi, golem (“something rolled together,” hence, “unformed 
 matter”), which, as Rosenmiiller observes, occurs only here in 
 the Hebrew Scriptures; Targum (but not accurately), “ my body.” 
 The context requires the meaning usually assigned, “ the foetus,” 
 or “embryo,” ere the plastic force develops the outline, and 
 differentiates the several organs of the body. St. Jerome, 
 “ Informem adhuc me ” (= while I was as yet unformed), cor¬ 
 responding to d/xopc/jwToV /xe, amorphoton me (me unshaped), of 
 Symmachus. “Book,” the Divine Idea (cf. Exod. xxxii. 32, 33). 
 “ Days were conceived-of, when as yet there was not one of 
 them,” so the Kethibh (= written text); Qeri (marginal emen- 
 tion = to be read), instead of Id (“ not one of them ”) of text, lo = 
 to it (— “ for it, one among them ”), with reference, may be, to 
 the time chosen for the animation of the foetus. The Qeri is 
 preferable to the Kethibh, or text. “ Days,” again, may be taken, 
 as by LXX., adverbially, fjfxepas, heemeras (by day, daily), whence 
 in some old Latin Psalters, per diem, per dies, in die (daily, day by 
 day), i.e., in the course of time, the Divine Idea was gradually 
 realized, and fashioned in the womb after the pattern conceived 
 in the Divine mind, ere one of them existed; Syriac ( literally), 
 
582 
 
 PSALM 138 (139). 
 
 “ My reward ” (reading gemidi instead of goVmi of text), “mine 
 eyes did see: in Thy books all shall be written, and yet there is 
 no one in them.” We omit several other attempted explanations, 
 v. 17. “Friends,” “lovers,” not “thoughts,” “counsels,” is the 
 rendering of every one of the ancient versions. In the Lexicons, 
 both meanings are assigned to the word in text. In v. 2 rendered 
 “my thought from afar;” Targum, “And how dear to me, 
 O God, are the just that love Thee !” So too Rashi. St. Jerome, 
 “ But to me how honourable are Thy friends, O God, how mighty 
 their poor- ones ” ( = pciuperes eontm), cf. Theodoretus, oi Trevr)Tes 
 avTwj/, hoi peneetes avton (their poor-one?) ; Syriac, “With me Thy 
 friends are in highest esteem, they and their princes are become 
 exceedingly great;” Targum, “ Quam fortes summae eorum ” 
 ( = how mighty their numbers). “ Greatly strengthened ; ” LXX. 
 render the corresponding word in text (Jerem. xv. 8), “Their 
 widows are multiplied ,” &c. “ Rule,” dominion, principality (in 
 
 text, rosh), LXX. render (Numb. i. 49) “their number ” (Vulgate, 
 “the sum of them”); in Exod. xxx. 12, “account” (o-vAXoytcr/xov, 
 syllogismon) ; Vulgate, “the sum,” “the census.” The modern 
 rendering, “thoughts” (favoured by Aben Ezra, Qimchi, &c.), 
 avoids the abrupt transition to “friends.” Jeremias, Patriarch of 
 Constantinople, alleged this verse in proof of the cultus due to the 
 Saints, when rejecting the advances of the Lutheran sectaries. If 
 the modern rendering of text be accepted, then, “ How weighty are 
 Thy thoughts,” i.e., “ how hard to understand ” (cf. Rom. xi. 33, 
 “unsearchable”), v. 18. Glossed by Qimchi, “Morning finds 
 me awake, and absorbed in the endless task, wholly occupied with 
 the contemplation of Thy friends”—thoughts (?), counsels (?); 
 Syriac, “I am again with Thee.” v. 19. Syriac, “Oh! that Thou 
 wouldest . . . and that bloodthirsty men would depart from me ! ” 
 v. 20. St. Jerome, “Who speak against Thee wickedly: in vain 
 are Thine adversaries lifted up ” (_frustra elevati sunt adversarii 
 tui). Syriac, “ For they have spoken evil of Thee, and have 
 taken Thy city for vanity” (= in vanitateni) ; Targum, “Who 
 swear by Thy Name for a deceitful purpose, in vain do Thine 
 enemies swear; ” T. K. Cheyne, “ Who defy Thee with outrageous 
 acts, and utter Thy Name for lies;” Symmachus, imjpOrjcrav 
 /xarauos ivavrioL aov epeertheesan mataios enantioi sou (“Thine 
 
PSALM 139 (140). 
 
 583 
 
 adversaries are vainly lifted up’ 5 ); Vulgate may mean that the 
 godless minority, murmuring covertly against God, hope to get 
 the upper hand, so as to render the success of the godly majority 
 of none avail (in vanitate) [?]. Rashi and Aben Ezra quote 
 R. Moses and other Rabbinical expositors who, with LXX., 
 render the closing words (“Thine adversaries”), Thy cities, v. 22. 
 Lit., “with perfection of hatred do I hate,” &c. v. 23. “Search,” 
 ‘“explore;” the same verb occurs in v. 1; St. Jerome, “and 
 know my thoughts .” v. 24. St. Jerome, “way of deceit” (Loti); 
 text, “way of grief,” “of pain,” to which “iniquity” surely leads, 
 cf. Isai. xiv. 3. “ Way everlasting,” leading to God. 
 
 PSALM 139 (140). 
 
 1. For the Chief-Musician. 
 A Psalm of David. 
 
 2. Deliver me, Y^HW^H, 
 from the wicked man : From 
 the violent man preserve 
 me; 
 
 3. Who imagine evil-things 
 in [their] heart: Every day 
 they - gather - together for 
 wars (lit., they - gather - to¬ 
 gether wars). 
 
 4. They - have-sharpened 
 their tongues like a serpent: 
 The venom of an asp is 
 under their lips. Selah. 
 (Rom. iii. 13.) 
 
 5. Keep me, YHWH, 
 from the hands of the 
 wicked, From the violent 
 man preserve me: Who 
 have - purposed to - thrust - 
 aside my steps. 
 
 6. The proud have-hid a 
 
 PSALM 139 (140). 
 
 1. For the end, a Psalm 
 of David. 
 
 2. Rescue me, O Lord, 
 from the evil man: From 
 the unjust man deliver me ; 
 
 3. Who devise injustice in 
 [their] heart: Continually 
 do-they-stir-up wars. 
 
 4. They-have-sharpened 
 their tongues like [that] of 
 a serpent: The venom of 
 asps is under their lips. 
 
 5. Keep me, O Lord, 
 from the hand of the sinner, 
 From unjust men rescue 
 me : Who have-purposed to- 
 trip-up my steps. 
 
 6. The proud have-hidden 
 
584 
 
 PSALM 139 (140). 
 
 
 snare for me, and cords; 
 They-have-spread a net by 
 the side of the road : They- 
 have-set traps for me. Selah. 
 
 7. 1 -said to YHWHJhou 
 art my God ( } Elf ): Give-ear, 
 YHWH, to the voice of my 
 supplications. 
 
 8. YHWH,’Adonay,Thou 
 strength of my salvation: 
 Thou-hast-covered my head 
 in the day of battle. 
 
 9. Grant not, Y^HW^H, 
 the desires of the wicked : 
 Further not his evil-purpose, 
 [lest]they-be-liftedup. Selah. 
 
 10. [As for] the head of 
 them - that - compass - me - 
 about: May the mischief of 
 their own lips cover them. 
 
 11. Let burning-coals fall 
 
 upon them ; May-He-cast 
 
 them into the fire: Into 
 
 whirlpools, [from which] they 
 cannot at all rise. 
 
 12. An evil-speaker shall- 
 
 not prosper in the earth, 
 The violent man :—Evil 
 
 shall-hunt him into whirl¬ 
 pools (?) [or, precipices (?), 
 falls (?)]. 
 
 13. I-know that Y^H- 
 
 WMi will-maintain the cause 
 of the afflicted : The right of 
 the needy. 
 
 14. Surely the just shall- 
 
 a snare for me, They-have- 
 stretched-out ropes for a 
 snare : They - have - set a. 
 stumbling-block for me by 
 the wayside. 
 
 7. I-said to the Lord,.. 
 THOU art my God: Hearken, 
 O Lord, to the voice of my 
 supplication. 
 
 8. O Lord, Lord, Thou 
 strength of my salvation : 
 Thou-hast-overshadowed my 
 head in the day of battle. 
 
 9. Give me not over, O 
 Lord, against my desire, to 
 the sinner: They-plot against 
 me. Forsake me not, lest 
 they-boast-themselves. 
 
 10. [As for] the heads of 
 their faction : The mischief 
 of their own lips shall-over- 
 whelm them. 
 
 11. Burning-coals shall- 
 fall upon them, Thou-wilt- 
 cast them into the fire : In 
 afflictions they shall not bear 
 up. 
 
 12. A talkative man shall 
 not prosper in the earth: 
 Misfortunes shall-hunt the 
 unjust man to destruction. 
 
 13. I-know that the Lord 
 will-maintain the right of 
 the needy - one : and the 
 cause of the poor. 
 
 14. Surely the just shall- 
 
 
 
 
PSALM 139 (140). 
 
 585 
 
 give-thanks to Thy Name: give-thanks to Thy Name: 
 The upright shall-dwell in And the upright shall-dwell 
 Thy presence. before Thy face. 
 
 The general strain of this Psalm, which closely resembles that 
 of Pss. vii. liv. (55), lvi. (57), lxiii. (64), &c., favours the ascription 
 “ to David/’ Qimchi takes it for an invective against Doeg and 
 the Ziphites. The Psalm falls into four strophes, consisting of 
 three verses ; the second, however, consists of but two verses with 
 three clauses. The Selah in text marks the close of the first three 
 strophes. The concluding strophe, expressive of steadfast hope, 
 contains but two verses. 
 
 v. 2. “Wicked man,” “violent man” (///., “man of violences”), 
 are to be taken as collective Singulars, as required by the Plural 
 in v. 3. v. 3. “ Every day (= continually) are they gathered 
 together for battles,” or, “They are daily stirring up wars.” v. 4. 
 “Asp”(?), “adder” (?); “ciktislmbhfm. text; it occurs nowhere 
 else : species undetermined, v. 8. “ Covered,” as with a helmet. 
 LXX. seem to have thought rather of a refreshing shadow in 
 the heat of battle (cf. Ps. fix. (60) 9). Olshausen suspects the 
 Masoretic text of corruption. Syriac, “Grant not, O Lord, his 
 purpose to the wicked, lest he mount up ( ascendat ).” v. 10. Lit., 
 “ The head of them surrounding me : The mischief of their lips 
 shall [let it] cover them.” St. Jerome, taking the initial word 
 (rdsh = head) in the sense of “wormwood,” “poison,” “The 
 bitterness of them that sit at table with me” ( = Amaritudo 
 convivarum tneorum ); the rest exactly as in Vulgate. Schegg 
 suggests, “ The main end of their counsels [the misery they have 
 brought upon me], the labour of their lips [in apposition to the 
 initial clause, i.e., what they have brought about by repeated and 
 wearisome conferences], shall [let it] cover them.” Cheyne 
 eludes the difficulty by joining the final word of v. 9 to v. 10, 
 “ Let not them that compass me about, lift up their head : Let 
 the mischief of their own lips cover them.” v. n. “ Let them 
 totter [from their own place]; rain down hot coals upon them. 
 Let Him cause them to fall into the fire, into nets, that they rise 
 not again.” Cod. Alexand. agrees with Vulgate. Syriac, “To 
 my head. Let the iniquity of their lips cover them; Let coals 
 fall upon them, let them fall into the fire, nor be able to rise.” 
 
586 
 
 PSALM I40 (141). 
 
 “ Into deep-pits ” (omitted in Syriac version), bemahamoroth , the 
 word in text, occurs nowhere else in Biblical Hebrew. By 
 St. Jerome, Symmachus, and Targum, it is rendered “pits,” 
 “ditches;” by others, “nets,” “snares;” “floods of water” by 
 Perowne—guesses one and all. v. 12. Z//., “a man of tongue;” 
 not merely “ a talkative man,” but with the implied notion of a 
 slanderous tongue, cf. 4. “ Prosper,” “ continue,” “ be established.” 
 “ The man of violence (= the violent man), evils shall hunt him 
 into whirlpools;” LXX., “The unjust man evils shall hunt to 
 destruction,” rightly rendered by St. Augustine venabuntur in 
 interitum (shall hunt, &c.); “in interitum ” (to, into destruction), 
 not interitu (in destruction), being the reading of most Latin 
 expositors. The closing word of v. 12 (in text, madhchephoth , 
 rendered above “ deep-pits ”), Gesenius explains as “ hastily,” 
 “urgently;” others by “to,” or “with drivings-along,” i.e., 
 “driving him along,” “by repeated thrusts;” Revised Version, 
 “to overthrow [him].” v. 14. “Dwell,” cf. Pss. x. (11) 7; xv. 
 (16) 11. v. 12. St. Jerome exactly as in Vulgate. 
 
 PSALM 140 (141). 
 
 1. A Psalm: to David. 
 YtfHWAH, I - have - called 
 upon Thee, haste-Thee to 
 me : Give-ear to my voice, 
 when I-call to Thee. 
 
 2. Let my prayer be- 
 acceptable [as] incense 
 before Thee: The lifting-up 
 of my hands as the min’chah 
 (i.e., oblation) of evening. 
 
 3. Set a watch, YHWH, 
 before my mouth : Keep the 
 door of my lips. 
 
 4. Incline not my heart to 
 [any] evil thing, To practise 
 knavery in wickedness with 
 
 PSALM 140(141). 
 
 1. A Psalm of David. 
 Lord, I-have-called to Thee, 
 hearken to me: Attend to 
 my voice, when I-call to 
 Thee. 
 
 2. Let my prayer rise-up 
 as incense before Thee : The 
 lifting-up of my hands as the 
 evening sacrifice. 
 
 3. Set a watch, O Lord, 
 upon my mouth: And a 
 strong door (lit., a door of 
 fortification) to my lips. 
 
 4. Incline not my heart 
 to evil things, To frame 
 excuses for sins, with men 
 
PSALM 14O (141). 
 
 587 
 
 men that - work iniquity : 
 And let me not eat of their 
 dainties. 
 
 5. Let a just-man smite 
 me [in] kindness and rebuke 
 me, [it shall be as] oil upon 
 the head, Let not my head 
 refuse [it] : For ever is my 
 prayer against their wicked¬ 
 nesses. 
 
 6. [When] their judges 
 have-been-hurled-down the 
 sides of the rock: Then 
 shall they hear my words as 
 welcome. 
 
 7. As when one ploughs 
 and breaks up the ground : 
 Our [Their (?)] bones are- 
 scattered at the mouth of 
 Sheol (i.e., the grave’s 
 mouth). 
 
 8. But to Thee, Y^H- 
 W6’H, ’Adonay, are mine 
 eyes: In Thee do-I-take- 
 refuge: Pour not out my 
 soul (i.e., my life). 
 
 9. Keep me from the 
 hands of the snare they- 
 have-laid for me : And from 
 the gins of the workers of 
 iniquity. 
 
 10. Let the wicked fall 
 [each one of them] into his 
 own nets: While I at-the- 
 same-time escape. 
 
 that-work iniquity: For-I- 
 will-take-no-part in their 
 pleasures. 
 
 5. The just man may - 
 chasten me in mercy, And 
 reprove me ; But the oil of 
 the sinner shall never anoint 
 my head: P'or still my 
 prayer [continues] against 
 that-wherein-they-delight. 
 
 6 . Their judges have-been- 
 
 swallowed - up beside the 
 rock: They-shall-hear-my 
 
 words, 5 ] for they are power¬ 
 ful. 
 
 7. As a clod of earth is- 
 crushed upon the ground : 
 Our bones have - been- 
 scattered at [the mouth of] 
 the grave. 
 
 8. But to Thee, O Lord, 
 my Lord, are mine eyes 
 [directed] : In Thee do-I- 
 trust; Take not away my life. 
 
 9. Keep me from the 
 snare which they-have-set 
 for me : And from the pit- 
 falls of the workers of 
 iniquity. 
 
 10. Sinners shall fall 
 [each one] into his own 
 net: But I am alone, until 
 I-escape. 
 
 This Psalm presents several difficulties to the expositor, which 
 result from the abrupt transition in vv. 5—7, and from the 
 
588 
 
 PSALM 140 (141). 
 
 obscurity of the allusions. It is commonly referred to the period 
 of Saul’s persecution, whether to the incident recorded in 1 Kings 
 (Sam.) xxiv. (David in the cave of Engaddi), is not easily deter¬ 
 mined. With equal probability, Delitzsch assigns as the time of 
 the Psalm the period of Absalom’s revolt, seeing in v. 2 an 
 allusion to David’s enforced absence from public worship, in v. 6 
 the punishment in store for the rebel leaders, and a promise of 
 amnesty for their followers. David may have used it as an 
 evening-hymn. Be that as it may, from the earliest ages, this 
 Psalm has invariably been sung in the Vesper Office of the 
 Eastern Churches. In the (so-called) Apostolic Constitutions 
 (Bk. 8, § 3, No. 35), it is designated 6 i/mA/xds e7rtAvxvio?, ho 
 psalmos epilychnios (“the Psalm at the lighting of the lights”); 
 its selection is accounted for by St. John Chrysostom in his 
 commentary on this Psalm. 
 
 v. 2. “Prayer be directed;” so too St. Jerome, /.<?., let it go 
 up straight as the cloud of incense; explained also, “ be accept¬ 
 able;” by Rabbi Isaac Leeser, “be valued.” “[As] incense” 
 (cf. Osee (Hosea) xiv. 3, “So will we offer in return our lips [as] 
 calves”). Min'chah , cf. Lev. ii. 1 —11; an unbloody offering 
 consisting of fine flour, oil, and incense, or of unleavened cakes, 
 mingled with oil, part of which was to be burnt on the altar 
 as “a sweet savour to YaHW^H.” This, as well as the incense,, 
 accompanied the morning and evening burnt-offering of the Iamb- 
 Uplifting of hands—in prayer, as is added by the Targum, cf. 
 1 Tim. ii. 8. v. 3. Shonirah (a watch, guard, gag), aTratj Aeyo/xevov,. 
 hapax legomenon , i.e ., occurs nowhere else. “ Keep the door,” &c., 
 or, “Set-a-guard at the door of my lips;” St. Jerome, strangely 
 enough, “ Serva paupertatem labiorum m.” (Keep the poverty of 
 my lips), rendering dal (door) in its meaning of “poor,” “weak.” 
 LXX. have taken “keep” for a noun, as Bythner (“Lyre of 
 David”) also does— nits'rah (preservation); St. Augustine and 
 Verona Psalter, “ostium continent^ circa labia mea” (a door of 
 self-control about my lips), v. 4. Syriac, “ That my heart may 
 not turn aside to a wicked thing, and I commit deeds of iniquity 
 with the wicked'; let me not take salt with them;” St. Jerome, 
 “Incline not my heart to an evil word {verbum — word or thing), 
 to revolve in my mind impious thoughts ( volvere cogitationes 
 
PSALM 140 (141). 
 
 589 
 
 impias ), with men working iniquity : nor to eat of their dainties 
 (neque comedere in deliciis eorum ).” LXX. render here, as else¬ 
 where (e.g., 1 Kings (Sam.) ii. 3; 1 Chron. xvi. 8 ; Ps. xiii. (14) 1, 
 &c.), “to practise ” as meaning “to consider,” “deliberate,” 
 especially for evil purposes, “to plot,” “to plot mischief;” here 
 they have taken it to mean, the framing, the alleging of pretexts, 
 pretences, excuses for a sinful course (in peccatis , in sins), 
 which pretexts are the verba malitice (words of wickedness) just 
 mentioned. Targum renders “to pretend pretences,” “to thinking 
 thoughts,” cf. St. Jerome, volvere cogitationes, “I-will take no part 
 in their choice-things; ” things , not persons , seem to be meant 
 here. “ Choice-things ” = their sinful pleasures ? The word 
 rendered “dainties,” “delicate fare,” occurs nowhere else in the 
 Hebrew Scriptures, v. 5. “The just” may be either any just 
 man, or God. “ Oil,” here, as elsewhere in the symbolism of the 
 Divine Scriptures, oil figures joy, prosperity. Syriac, “The just 
 man shall [may (?)] teach me, and rebuke me; the oil of the 
 sinner shall not anoint my head, for my prayer is against their 
 wickedness;” St. Jerome, “Let a just-man correct me in mercy, 
 and rebuke me, the oil of bitterness \pleum amaritudinis , taking 
 rosh, “head,” in its other meaning—-“a bitter, poisonous plant”] 
 shall not anoint my head : for still is my prayer for their wicked¬ 
 ness (pro malitiis eorum ),” which may mean that he prays for his 
 malignant foes (?); that he implores blessings upon them, despite 
 their evil designs. “In their wickednesses;” rendered by LXX. 
 and Vulgate, “in their pleasures.” LXX. probably took “wicked¬ 
 nesses ” as meaning “ will,” “ delight,” the sense it bears in 
 Chaldee. The clause may be (conjecturally) glossed, “ I will 
 have neither lot nor part in the pleasures of the ungodly, for I 
 continually pray [for still is my prayer] to be guarded from them ” 
 —so Thalhofer. If, as Schegg surmises, in (“ in their pleasures ”) 
 refers to time, then, “While they are enjoying their sinful 
 pleasures [or, maturing their malicious devices], I pray.” Rabbi 
 Isaac Leeser, “for still my prayer also [is offered] in their 
 .1 calamities .” v. 6. Syriac, “And their judges are put down 
 (repressi sunt ) with a strong hand (manu lap idea), and they 
 heard,” &c. The rendering here is that of Delitzsch. LXX., 
 ■“ for they are sweet ” (on rjSvvO^o-av, hoti heedyntheesati), for which 
 
590 
 
 PSALM 141 (142). 
 
 Vulgate read rjSvvyOrjcrav, eedyneetheesan (they are powerful); 
 St. Jerome, “ Quoniam decora sunt” (because they are seemly, 
 charming). If, with Delitzsch, we refer the Psalm to Absalom’s 
 rebellion, the sense is, “When the leaders shall have paid the 
 condign penalty, the people will welcome the amnesty I shall 
 proclaim.” If we refer it to 1 Kings (Sam.) xxiv,, then, “ When 
 their leaders ( i.e ., Saul) were let go (= allowed to escape) along 
 the sides of the rocky cave, they heard my words that they were 
 sweet.” Cod. Vatican, of LXX. renders judges Kparaiol , krataioi 
 (Their mighty-ones). “ Juncti petrse” of Vulgate is a corruption 
 of juxta petram (= near the rock), the reading of most old 
 Psalters and St. Jerome, v. 7. St. Jerome, “As the husbandman 
 [in text, pholeach = Arabic, fdllah = an agricultural labourer] when 
 he cleaves the ground, our bones are scattered at the mouth of 
 the grave (inferni ); ” Syriac, “As the ploughshare cleaving the 
 ground: so are our bones scattered at the edge of the grave.” 
 The allusion is obscure, hence a multitude of conjectural expla¬ 
 nations. v. 8. “ But ” refers, most probably, to the petitions of 
 vv. 1—5. “Pour not out my blood,” as Gesenius explains it 
 (v. 10, hemistich b ); St. Jerome, “Simul autem ego transibo ” 
 (But I shall at the same time escape); Lowe and Jennings, 
 “Whilst I, at the same time, escape;” Cheyne, “Unhurt shall 
 I be, until I pass by.” Others connect the singulariter (corres¬ 
 ponding to the simul of St. Jerome) with hemistich a. “Let 
 them be ensnared one by one Thalhofer, Smgulariter — probably, 
 “free from persecutors,” and hence ( = alone) KaTa/xovas, kata- 
 monas , of LXX.; “ Let them fall into, ... so shall I be without 
 assailants [“ alone ”], until (not exclusive) I escape all peril,” or 
 “ Despite their numbers, they shall fall, whilst I, though alone, 
 escape all danger, since God shields me.” 
 
 PSALM 141 (142). 
 
 1. A Mas’kil to (i.e., of) 
 David : when he was in the 
 cave. A Prayer. 
 
 PSALM 141 (142). 
 
 1. A didactic Psalm of 
 David, when he was in the 
 cave; a Prayer. (1 Kings 
 (Sam.) xxiv. ?) 
 
 2. With my voice I-cried 
 
 2. With my voice to Y^H- 
 
PSALM 141 (142). 
 
 591 
 
 W<?H will-I-cry: With my 
 voice to YHWH will - I - 
 make-supplication. 
 
 3. I-will-pour-out before 
 Him my plaint: My trouble 
 before Him will-I-declare. 
 
 4. When my spirit faints 
 within me, Then Thou 
 knowest my path; In the 
 way wherein I-walk : Have- 
 they-hidden a snare for me. 
 
 5. Look on the right-hand 
 and see that there is none 
 that-recognizes me ; Refuge 
 has-failed me : There is none 
 caring for my soul. 
 
 6 . I-cried to Thee, YaH- 
 W^H, I-said, THOU art my 
 refuge : My portion in the 
 land of the living. 
 
 7. Attend to my cry ; for 
 I am - brought very low ; 
 Deliver me from my per¬ 
 secutors : For they - are - 
 stronger than I. 
 
 8. Bring-forth my soul 
 out of prison, That I-may- 
 give-thanks to Thy Name: 
 The just shall-surround me, 
 Because Thou - hast - dealt- 
 bountifully with me. 
 
 to the Lord : With my voice 
 to the Lord made-I-supplica- 
 tion. 
 
 3. I-pour-out my prayer 
 before Him: And mine 
 affliction before Him do-I- 
 declare. 
 
 4. When my spirit was- 
 fainting within me, Then 
 THOU knewest my paths; 
 In the very way wherein I- 
 was - walking : They - hid 
 a snare for me. 
 
 5. I-looked on the right- 
 hand and beheld that there 
 was none that would- 
 acknowledge me: Refuge 
 has-failed me: There is 
 none that cares for my soul. 
 
 6. I-cried to Thee, O 
 Lord, I -said, Thou art my 
 hope: My portion in the 
 land of the living. 
 
 7. Attend to my supplica¬ 
 tion ; for I-am brought very 
 low ; Deliver me from my 
 persecutors : For they - are 
 stronger than I. 
 
 8. Bring-forth my soul out 
 of prison, That-I-may-give- 
 thanks to Thy Name : The 
 just wait-expectant for me, 
 till Thou-reward me. 
 
 “ A Didactic Psalm,” so far forth as it teaches how one ought 
 to behave in extreme peril. Qimchi, Rashi, and others of that 
 school refer the Psalm to the time when David hid in the cave 
 
592 
 
 PSALM 142 (143). 
 
 of Odollam (-Hebrew, “Adhulldm = “justice of the people”), 
 
 1 Kings (Sam.) xxii., a far more probable view than that which 
 assigns it to the incidents recorded ch. xxiv. of the same Book 
 (the cave of En-gaddi = Hebrew, “ En-gedi = “ the eye [i.e., 
 fountain] of the kid”). 
 
 vv. 2, 3. In text the verbs are in the Future, and should be so 
 rendered, v. 4. “When my spirit fainted \lit., “was-wrapped-in 
 darkness,” “ overwhelmed with anxious forebodings ”] within me ” 
 (/it., “upon me”). This first clause is by many joined to v. 3, just as 
 the self-same words are connected in the title of Ps. ci. (102) 1. 
 v. 5. “Look . . . see,” addressed to God, Imperatives, and so 
 rendered by St. Jerome. By Qimchi and Aben Ezra they are 
 said to be Infinitives absolute; but in Targum, Syriac, LXX. 
 {Cod. Vatican .), and Vulgate, “I looked . . . and saw.” “Right- 
 hand,” where the advocate, the defender, takes his stand (cf. Pss. 
 xv. (16) 8; cviii. (109) 6, 31; cix. (no) 5; cxx. (121) 5). 
 “Recognizes,” or “takes notice,” or “knowledge,” cf. Ruth ii. 
 10, 19. v. 7. “Attend,” lit., “prick up,” “sharpen Thine ears;” 
 verbs in Imperative, and so rendered. v. 8. “ Prison,” either 
 figurative, or the cave itself. “ Shall surround me; ” LXX. have 
 rendered the verb, “shall wait for me,” which is the rendering of 
 Aquila and Vulgate, and is, in Chaldee and Syriac, the meaning 
 of the verb (“surround”), and in Job xxxvi. 2, is to be rendered, 
 “ wait for me” (“suffer me”); Syriac, “And that the just may 
 consider me, when Thou shalt reward me; ” Symmachus, “ The 
 just shall crown Thy Name;” St. Jerome, “In me coronabuntur 
 justi, cum retribueris mihi” ( = because of me, the just shall be 
 crowned, when Thou shalt reward me); Qimchi, “ the just shall 
 crown themselves (shall triumph), inasmuch as Thou dealest 
 bountifully with me,” i.e., compensating me for my present 
 calamity. 
 
 PSALM 142 (143). 
 
 1. A Psalm of David. 
 Y^HWdl, hear my prayer, 
 give-ear to my supplica- 
 
 PSALM 142 (143). 
 
 1. A Psalm of David, 
 when he was pursued by 
 Absalom his son (2 Kings 
 
PSALM 142 (143). 
 
 593 
 
 tions: In Thy faithfulness 
 answer me, [and] in Thy 
 justice. 
 
 2. And enter not into 
 judgment with Thy servant: 
 For before Thee no [man] 
 living shall-be-justified. 
 
 3. For the enemy has 
 persecuted my soul ; He- 
 has-trampled my life down 
 to the earth : He-has-made- 
 me to-dwell in dark-places, 
 as those long dead. 
 
 4. Hence does my spirit 
 faint within me : My heart 
 within me is-desolate. 
 
 5. I-remember the days 
 of old ; I-meditate on all 
 Thy doings : On the work 
 •of Thy hands I-muse. 
 
 6. I - spread - forth my 
 hands to Thee: My soul 
 is to Thee, as a thirsty land. 
 [Selah.] 
 
 7. Hasten [to] answer me, 
 YHWH ; My spirit fails; 
 Hide not Thy face from me : 
 Else I-become-like them- 
 that-go-down to the pit. 
 
 8. Cause-me-to-hear Thy 
 loving - goodness in the 
 morning : For in Thee do- 
 I - trust; Cause - me - to - 
 know the way wherein I- 
 
 MM 
 
 (Sam.) xvii). Lord, hear my 
 prayer, give - ear to my 
 supplication in Thy faithful¬ 
 ness : Hearken to me in 
 Thy justice. 
 
 2. And enter not into 
 judgment with Thy servant : 
 For before Thee none living 
 shall-be-justified. 
 
 3. For the enemy has- 
 persecuted my soul ; He- 
 has-brought-down my life to 
 the ground : He-has-made- 
 me to-dwell in dark-places, 
 as those who have been long 
 dead. 
 
 4. Therefore is my spirit 
 dismayed within me : My 
 heart within me is-troubled. 
 
 5. I-remembered the days 
 of old ; I-meditated on all 
 Thy works : I-mused on the 
 doings of Thy hands. 
 
 6. I - spread - forth my 
 hands to Thee: My soul 
 is to Thee as a waterless 
 land. 
 
 7. Hear me speedily, O 
 Lord ; My spirit has-failed ; 
 Turn not away Thy face 
 from me; Else I-become- 
 like them-that-go-down to 
 the pit. 
 
 8. Cause me to-hear Thy 
 mercy in the morning ; For 
 I - have - hoped in Thee ; 
 Make known to me the way 
 wherein I-should-walk : For 
 
594 
 
 PSALM 142 (143). 
 
 should-walk: For to Thee 
 have-I-lifted up my soul. 
 
 9. Deliver me from mine 
 enemies, YHWH : In Thee 
 do-I-covertly-confide. 
 
 10. Teach me to do Thy 
 will, For Thou art my God ; 
 Let Thy good Spirit guide 
 me on level ground [or, in a 
 straight path]. 
 
 11. For Thy Name’s sake, 
 Y#HW<?FT, quicken me: In 
 Thy justice bring my soul 
 out of distress. 
 
 12. And in Thy loving¬ 
 goodness cut - off mine 
 enemies, And destroy all 
 that-afflict my soul: For I 
 am Thy servant. 
 
 to Thee have-I-lifted-up my 
 soul. 
 
 9. Rescue me from mine 
 enemies, O Lord, To Thee 
 have-1 -fled-for-refuge. 
 
 10. Teach me to do Thy 
 will, For Thou art my God : 
 Thy good Spirit shall-guide 
 me in the straight way, 
 [into a level land]. 
 
 11. Thou - shalt - quicken 
 me, O Lord, for Thy Name’s 
 sake in Thine equity : Thou- 
 wilt-bring my soul out of 
 affliction. 
 
 12. And in Thy mercy 
 Thou - wilt - destroy mine 
 enemies, And wilt-destroy 
 all that afflict my soul : For 
 I am Thy servant. 
 
 This is the last of the Seven Penitential Psalms; it consists of 
 two parts, each of which contains six verses ; the division between 
 the complaint (vv. 1—6) and prayer (vv. 7 —12) is marked by the 
 Selah. In the text it is inscribed “ to David,” and is referred by 
 Qimchi to the same occasion as the foregoing Psalm. In some 
 copies of LXX., however, it is said to have been written “ when 
 he was pursued by his son Absalom,” a reference suggested by 
 the deep tone of anguish and by the consciousness of sin that 
 pervades the Psalm. If not composed by David himself, we may 
 assert with Delitzsch that it is “ an extract of the most precious 
 balsam from the old Davidic odes.” 
 
 v. 1. “Faithfulness, justice,” cf. 1 St. John i. 9. v. 2. Cf. 
 Job ix. 32 ; xxii. 4. v. 3. “Trampled,” or “crushed,” “smitten” 
 my life down to the ground; so LXX., ek rrjv yrjv , eis teen geen 
 (to the earth, ground). “ Dark-places,” lit., “ in darknesses,” cf. 
 Ps. lxxxvii. (88) 7, where it is coupled with “ the shadow of 
 death.” “Long dead,” mortuos seculi (dead of old, dead ages 
 
PSALM 143 (144). 
 
 595 
 
 since, whose memory is utterly perished, cf. Lament, iii. 6, 
 viortui sempiterni, “for ever dead,” can never return to this 
 world), v. 4. “My heart is stunned,” “stupefied;” Gesenius 
 (s.v.), “is disheartened.” v. 5. “I called to mind what God 
 had done for Israel in times gone by,” cf. Ps. cx. (in), v. 6. 
 “ My soul is to Thee,” &c. ; Syriac, “ My soul thirsts after 
 Thee, as the land,” &c. v. 8. “ Morning,” i.e., early, soon; cf. 
 Ps. lxxxix. (90) 14. v. 9. “In Thee . . . covertly confide,” 
 Gesenius’ rendering of a pregnant and obscure phrase. Aben 
 Ezra considers it as equivalent to “ in Thee have I taken refuge.” 
 “Unto Thee [have I fled] and covered” hid myself), which 
 perhaps means, “To Thee alone have I laid open my distress, 
 which I have hidden from men;” St. Jerome, “a te protectus 
 sum” ( = by Thee am I shielded). Syriac omits this phrase, 
 v. 10. “Spirit,” either an angel, or, more likely, the Spirit “that 
 spake by the Prophets,” cf. 2 Esdras (Nehem.) ix. 20; Ps. 1. 
 (51) 13. “Level ground,” free from all risk of stumbling and 
 fall. To be taken, eethikos , the path, not indeed of 
 
 prosperity, but of virtue, as is shown by the parallel, “Teach me 
 to do Thy will,” cf. Isai. xxvi. 7 ; LXX., iv rrj evOeia, en tee evtheia 
 (in the straight [way]); Cod. Alexand., “in the land of upright¬ 
 ness,” closer to the text. 
 
 PSALM 143 (144). 
 
 1. To David. Blessed be 
 YrzHW<?H, my Rock, Who 
 teaches my hands for the 
 war: My fingers for the 
 battle. 
 
 2. My loving - goodness, 
 my fortress, My high-tower 
 and my deliverer-mine ; My 
 shield, and He in whom I- 
 take-refuge: Who subdues 
 my r people under me. 
 
 3. YHWH, what is man, 
 
 PSALM 143 (144). 
 
 1. A Psalm of David, 
 against Goliath. Blessed 
 be the Lord my God, Who 
 trains my hands for the fight: 
 My fingers for the war. 
 
 2. My mercy and my 
 refuge, My helper and my 
 deliverer. My protector, and 
 He in whom I-trust: Who 
 subdues my people under 
 me. 
 
 3. Lord, what is man, 
 
596 
 
 PSALM 143 (144). 
 
 that Thou-noticest him ? A 
 son of man, that-Thou- 
 makest-account of him? 
 
 4. Man, to a breath is-he- 
 like. His days are as a pass¬ 
 ing shadow. 
 
 5. YHWH, bow Thy 
 heavens, and come-down: 
 Touch the mountains, and 
 they-shall-smoke. 
 
 6. Lighten lightning, and 
 scatter them. Send-forth 
 Thine arrows, and terrify 
 them. 
 
 7. Stretch-forth Thy hand 
 from on high, Snatch me 
 away, and deliver me out of 
 great waters: Out of the 
 hand of aliens, 
 
 8. Whose mouth speaks 
 falsehood : And their right- 
 hand is a right-hand of lies. 
 
 9. ’Elohim (i.e., O God), a 
 new song will-I-sing to Thee: 
 On a nebhel (lute, psaltery) 
 of ten-strings will-I-play to 
 Thee ; 
 
 10. Who gives victory to 
 kings ; Who rescues David 
 His servant from the hurtful 
 sword, 
 
 11. Rescue me, and deliver 
 me out of the hand of aliens, 
 Whose mouth speaks false- 
 
 that - Thou-shouldest-reveal 
 Thyself to him ? A son of 
 man, that Thou-shouldest- 
 take - him - into - considera - 
 tion ? 
 
 4. Man, he is like to 
 vanity. His days pass-away 
 as a shadow. (Ps. ci. (102) 
 12.) 
 
 5. Bow Thy heavens, O 
 Lord, and come - down : 
 Touch the mountains, and 
 they-shall-smoke. 
 
 6. Flash lightning, and 
 Thou - shalt - scatter them : 
 Send-forth Thine arrows and 
 Thou-shalt-discomfit them. 
 
 7. Stretch-forth Thy hand 
 from on high, Rescue me, 
 and deliver me out of many 
 waters : Out of the hand of 
 aliens, 
 
 8. Whose mouth speaks 
 falsehood : And their right- 
 hand is a right-hand of 
 iniquity. 
 
 9. O God, I-will-sing to 
 Thee a new song : On a ten¬ 
 stringed psaltery will-I-play 
 to Thee ; 
 
 10. Who givest victory to 
 kings; Who hast-rescued 
 David Thy servant from the 
 hurtful sword, 
 
 11. Rescue me, And de¬ 
 liver me out of the hand 
 of aliens, Whose mouth 
 
PSALM 143 (144). 
 
 597 
 
 hood : And their right hand 
 is a right hand of lies. 
 
 12. [We] whose sons are 
 as plants grown-up in their 
 youth ; And our daughters 
 like corner-pillars [beauti¬ 
 fully] carved [after the mode 
 of] the structure of a palace ; 
 
 13. Our garners full, afford- 
 ing-store of every kind ; Our 
 sheep multiplying-in-thous- 
 ands ; In ten-thousands in 
 our fields. 
 
 14. Our kine laden [with 
 flesh and fat]; No breach, 
 and no sallying-forth : And 
 no outcry in our streets. 
 
 15. Happy the people to 
 whom it is thus : Happy the 
 people whose God is YaH- 
 WeH. 
 
 speaks falsehood : And their 
 right hand is a right hand of 
 iniquity. 
 
 12. Whose sons are like 
 young plants in their youth ; 
 Their daughters are-decked 
 and adorned after the simili¬ 
 tude of a temple ; 
 
 13. Their garners full, 
 overflowing from one into 
 another; Their sheep are 
 prolific, countless as they go 
 forth [to pasture]. 
 
 14. Their oxen are fat; 
 There is no breach in the 
 wall, and no going-out: And 
 no outcry in their streets. 
 
 15. Men-call the people 
 happy to whom this lot 
 belongs : [But] happy is the 
 people whose God is the 
 Lord. 
 
 The ascription “to David” is favoured by the authority of 
 Qimchi and others, as also by the fact that to the end of v. 11 
 the Psalm is little more than a cento of quotations from earlier 
 Psalms [Pss. viii. and xvii. (18)], which (especially the latter) are 
 allowed on all hands to be Davidic. “Against (or concerning) 
 Goliath,” to be met with in some MSS. of LXX., is wanting in 
 Origen’s Hexapla, and, as St. Hilary observes, is an interpolation, 
 as there is no trace in the Psalm of an allusion to the encounter 
 with Goliath. On the other hand, certain peculiarities of expres¬ 
 sion, to be noticed in vv. 6, 7, may be alleged in support of the 
 view which assigns the Psalm to the post-Exilic period. 
 
 1. “Teaches my hands,” &c., cf. Ps. xvii. (18) 35. v. 2. 
 “My loving-goodness,” cf. Ps. lviii. (59) 11, 18; Jonas ii. 9; cf. 
 Ps. xvii. (18) 2, 3. “My deliverer to me ” (or “for me”), “ mine ,” 
 
598 
 
 PSALM 143 (144). 
 
 added for emphasis—so Qimchi; it occurs in the other copy of 
 Ps. xvii. in 2 Kings (Sam.) xxii. 2. “ My people;” in Ps. xvii. 48, 
 
 “peoples;” St. Jerome, Targum, and Syriac take the word in 
 text (" amnii) to be a plural form (“peoples,” not “my people”), 
 v. 3. Cf. Ps. viii. 5. v. 4. Cf. Pss. xxxviii. (39) 6, 7 ; ci. (102) 12. 
 “A breath;” LXX., St. Jerome, Vulgate, “vanity ” “emptiness;” 
 Symmachus, dr/xw, atmo ( = to a vapour, to smoke). v. 5. 
 A Theophany with its usual accompaniments; cf. Ps. xvii. 10, 15. 
 “Touch mountains,” as in Ps. ciii. (104) 32. v. 6. Lit., “ light¬ 
 ning Thou lightning.” This verb occurs here only. The verb 
 rendered “snatch me away,” in v. 7 and in v. 11 (“Rescue me”), 
 is taken in the Syriac and Chalda'ic sense; in Hebrew it means, 
 “he tore in pieces,” “distended,” “opened”—the mouth, in 
 threatening, mockery, rash speech, v. 7 and v. n, a refrain from 
 vv. 7, 8. “Aliens,” cf. Ps. xvii. (18) 46. “Right-hand;” they 
 are perjured, the right hand being lifted up in taking an oath, 
 vv. 12—15. Most competent judges are of opinion that vv. 12— 
 15 are an adventitious fragment of some poem, or psalm, portray¬ 
 ing the prosperity of the chosen race at the brightest period of its 
 history—at the close of David’s reign, or in the early years of 
 Solomon (?). We are hampered in limine with the difficulty of 
 assigning an intelligible meaning to 5 asher, the initial word of v. 12. 
 Gesenius (.Heb . Lex. s.v.) renders it, “ in order that; ” others, 
 “because,” “when,” “whilst;” LXX., Syriac, and Vulgate cut 
 the Gordian knot by rendering it “whose,” and dealing with the 
 suffixed Possessives (“our,” “ours”) as if they were of the third 
 Plural (“their”), v. 12. “Our daughters as corner-pillars;” so 
 Gesenius, s.v. zawith, “corner,” “angle,” which occurs only in 
 Plural here ( zawiyyoth ) and Zach. ix. 15 (of the corners of the 
 altar). St. Jerome, “quasi anguli”( = as corners, corner-stones). 
 Targum refers this word to ziw, or zw (“splendour,” “ brightness”), 
 ziutamn, “ splendid,” which is followed by LXX., K €K a\\( jl> 7 TL(T fxlvai, 
 kekalldpismenai (= beautified, embellished). “ Caryatides ” are not 
 to be thought of here, since, as far as can be ascertained, they 
 were unknown in Jewish and Syrian architecture. “Carved,” 
 “hewn,” “sculptured ;” but LXX., Syriac, Symmachus, St. Jerome, 
 “ decked out” ( ornati, St.Jerome, referring to the anguli). “ [After] 
 the structure of a temple” (or “palace,” heykhal means both); in 
 
PSALM I43 (144). 
 
 599 
 
 text, tabJiriith heykhdl (Gesenius, “ the structure,” “ the style of 
 building”—“model,” “likeness”), St.Jerome’s “ad similitudinem 
 templi” (-after the fashion of a temple), v. 13. “Our cellars, 
 barns, storehouses”—“giving out,” “furnishing,” lit ., “making- 
 to-go-out”—“from zan to zan ,} — lit., “from species (or kind) to 
 species,” i.e., “of every kind” = “all manner of stores;” Ibn 
 Ezra, “from food to food,” i.e., continual supplies of food; 
 Targum, “from year to year,” i.e., “from harvest to harvest;” 
 LXX., St. Jerome, Vulgate, “ from this to that,” showing that 
 they read [had (?)] in their unpointed text zii (easily confounded 
 in Hebrew script with zn). “ Garners so full that they are bursting 
 with one kind of store after another;” St. Jerome, “overflowing 
 from this into that” (ex hoc in illud). “Our sheep (flocks) 
 thou sanded ., ten-thousanded [so literally in text], in our out-of-doors 
 [-places],” i.e., fields, pastures. The flocks were almost con¬ 
 tinually in the open. v. 14. “Our kine (epicene in text) laden 
 [with flesh and fat];” St. Jerome, “Our bulls are fat;” LXX., 
 “Their oxen are fat” {jrayfii ); but Gesenius, “laden [with 
 young],” “pregnant,” which, perhaps, suits better the description 
 of the flocks (?). “ Breach ” ( perets ), cf. Amos iv. 3 ; another 
 
 rendering (Rabbinical), “no breaking in.” “And no going-out” 
 —either to war, or, as Dr. Cheyne, following the lead of Qimchi, 
 interprets it, “no going forth” of a captive train driven along by 
 their conquerors, with their flocks and herds. Another rendering, 
 “no parting.” “Nothing swerves from the right line,” is 
 Dr. Lowy’s interpretation. LXX., “No falling-down of a hedge 
 (fence), nor passage through (SU^oSos, diexodos ), nor cry in the 
 folds (eVaLWiv, epavlesin ),” which closing word shows that LXX. 
 had in mind the enclosure wherein the flocks and herds were 
 folded. “Going out” is taken by some to mean “abortion” 
 (suffering abortion, untimely travail). St. Jerome, “non est 
 egressus” (no going out). “No cry, outcry [of distress];” 
 St. Jerome, “ ululatus in plateis nostris ” (nor howling in our 
 broad ways); Syriac (from Walton’s Polyglot ), “ Whose sons are 
 brought up ( aluntur ) as a plant from their childhood; Their 
 daughters, as brides, are adorned after the fashion of (ad instar ) 
 temples. Their cellars are full, pouring themselves forth one into 
 another. Their sheep are teeming ( fcetant ), and are reared 
 
6 oo 
 
 PSALM 144 ( 145 ). 
 
 ( nutricantur ) in their broad-places ( plateis ); their cows are 
 pregnant, and their is none barren among them; there is no 
 breach ( ruptura ), nor howling ( ululatus ) in their broad-places 
 ( plateis ). Is not the people whom such things befall happy?’ 7 
 v. 15. Lit ., “O the happinesses (sic) of the people to whom it 
 is thus,” i.e., “that is in such case!” 
 
 PSALM 144 (145). 
 
 1. Praise ; of David. 
 (’Aleph.) I-will-extol Thee, 
 my God, the King: And 
 will-bless Thy Name for ever 
 and ever. 
 
 2. (Beth.) In every day 
 will-I-bless Thee: And I- 
 will-praise Thy Name for 
 ever and ever. 
 
 3. (Gi-mel.) Great is 
 YtfHWAH, and highly to- 
 be-praised : And of His 
 greatness there is no search 
 (i.e., His greatness is un¬ 
 searchable). 
 
 4. (Da-leth.) Generation 
 to generation shall-praise 
 Thy works: And proclaim 
 Thy mighty-deeds. 
 
 5. (He.) The splendour 
 of Thy glorious majesty: 
 And the facts of Thy 
 wonders (i.e., Thy wondrous- 
 works) will-1-rehearse. 
 
 6. (Waw.) And they-shall- 
 speak of the might of Thine 
 awful-acts: And of Thy 
 greatness will-1-tell. 
 
 7. (Za-yin.) The memory 
 
 PSALM 144 (145). 
 
 1. A Hymn of David. I- 
 will-exalt Thee, my God, O 
 King: And I-will-bless Thy 
 Name for ever and ever. 
 
 2. Every day" will-I-bless 
 Thee: And I-will-praise Thy 
 Name for ever and ever. 
 
 3. Great is the Lord, and 
 highly to-be-praised: And 
 of His greatness there is no 
 end (limit). 
 
 4. Generation after genera¬ 
 tion shall-praise Thy works : 
 And proclaim Thy power. 
 
 5. They"-shall-speak of the 
 glorious majesty of Thy" 
 holiness : And shall-recount 
 Thy wondrous-deeds. 
 
 6. And they shall speak 
 of the might of Thy terrible 
 [acts] : And shall-tell of Thy 
 greatness. 
 
 7. They - shall - celebrate- 
 
PSALM 144 (145). 
 
 60 r 
 
 of Thy great goodness shall- 
 they-pour-forth : And shall- 
 sing of Thy justice. 
 
 8. (Cheth.) Gracious and 
 compassionate is YHVVH : 
 Slow to anger, and of great 
 loving-goodness. 
 
 9. (Teth.) YHWH is 
 good to all : And His tender- 
 compassions are over all His 
 works. 
 
 10. (Yodh.) May all Thy 
 works give-thanks to Thee, 
 YHWH : And Thy pious- 
 ones bless Thee. 
 
 11. (Kaph.) The glory of 
 Thy kingdom shall-they-tell : 
 And talk of Thy might ; 
 
 12. (La-medh.) To make- 
 known to the sons of man 
 His mighty-acts: And the 
 glorious majesty of His 
 kingdom. 
 
 13. (Mem.) Thy kingdom 
 is a kingdom of (for) all ages: 
 And Thy dominion [endures] 
 in every generation and gene¬ 
 ration. 
 
 [(Nun.) The verse begin¬ 
 ning with Niin (i.e., N) is 
 wanting in text, Targumim, 
 Aquila, Symmachus, Theo- 
 dotion, and St. Jerome.] 
 
 14. (Sa-mekh.) Y^HW^H 
 upholds all the falling : And 
 raises-up all that-are-bowed- 
 down. 
 
 with - out-pourings-of-praise 
 the memory of Thine abound¬ 
 ing goodness: And shall- 
 exult in Thy justice. 
 
 8. The Lord is compas¬ 
 sionate and merciful: Long- 
 suffering, and abounding in 
 mercy. 
 
 9. The Lord is good to 
 all: And His tender-mercies 
 are over all His works. 
 
 10. May all Thy works 
 give-thanks to Thee, O Lord: 
 And may Thy saints bless 
 Thee. 
 
 11. They shall-speak of 
 the glory of Thy kingdom : 
 And talk of Thy dominion : 
 
 12. That they-may-make 
 known to the sons of men 
 Thy might: And the glorious 
 majesty of Thy kingdom. 
 
 13. Thy kingdom is a 
 kingdom everlasting: And 
 Thy dominion [endures] in 
 every generation and genera¬ 
 tion. 
 
 [The Lord is faithful in 
 all His words: And holy in 
 all His works.] 
 
 14. The Lord supports all 
 that are-falling: And sets- 
 up all that-are-broken-down. 
 
602 
 
 PSALM 144 (145). 
 
 15. (Aym.) The eyes of 
 all wait upon Thee: And 
 THOU givest them their food 
 in its season ; 
 
 16. (Pe.) Opening Thy 
 hand: And satisfying the 
 desire of every living-thing. 
 
 17. (Tsa-dhe.) Just is 
 YflHW^H in all His ways : 
 And kind in all His works. 
 
 18. (Ooph.) Nigh is 
 YHWH to all who-call-upon 
 Him : To all who-call-upon 
 Him in truth. 
 
 19. (Resh.) The desire 
 of them-that-fear Him will- 
 He-fulfil: He-will-also-hear 
 their cry, and will-save them. 
 
 20: (Shin.) YHWH keeps 
 all that-love Him : But-all 
 the wicked will-He-destroy. 
 
 21. (Tau.) ■ My mouth 
 shall - speak the praise of 
 YHWH ; And let all flesh 
 bless His holy Name for ever 
 and ever. 
 
 15. The eyes of all wait 
 for Thee [O Lord]. And 
 Thou givest [them] their 
 food in due season ; 
 
 1 6. Thou-openest Thou 
 Thy hand : and abundantly- 
 satisfiest every living-thing 
 with blessing. 
 
 17. The Lord is just in all 
 His ways : And holy in all 
 His works. 
 
 18. The Lord is nigh to 
 all who call upon Him : To 
 all who call upon Him in 
 truth. 
 
 19. He-does the will of 
 them-that-fear Him : And 
 hearkens to their supplica¬ 
 tion, and saves them. 
 
 20. The Lord preserves 
 all who-love Him : But He- 
 will-utterly-destroy all sin¬ 
 ners. 
 
 21. My mouth shall-speak 
 the praise of the Lord ; And 
 let all flesh bless His holy 
 Name for ever and for ever¬ 
 more (lit., “ unto the age of 
 the age ”). 
 
 This is the last of the eight Alphabetical Psalms—eight in all, 
 counting as we do, with LXX. and Vulgate, Pss. ix. and x. 
 (Hebrew numbering) as one Psalm. It is the only Psalm that 
 is called TPiillah ( — praise, hymn), of which word the Plural, 
 TPiillim , is the title of the whole Psalter —Sepher TPiillim (=The 
 Book of Psalms). It is recited twice in the Synagogue Morning 
 Service. Here, as in some other instances, the alphabetical 
 arrangement is not fully carried out, Nun (= N) being omitted, 
 
PSALM 144 (145). 
 
 603 
 
 may be through the carelessness of a scribe. It is, however, far 
 more probably an interpolation made up, partly of the Nun 
 hemistich of Ps. cx. (m) 8 (“ Faithful are all,” &c.), and'of 
 v. 17 of this Psalm. The ascription “ to David,” though 
 questioned, may stand; but it is impossible to assign to this 
 Psalm a definite historical situation. It is probably to be referred, 
 if he be its author, to the closing years of his reign. We read in 
 the Talmud : “ Every one who repeats the T'killah of David 
 [the title of this Psalm in text] thrice daily, may be sure that he 
 is a son of the world to come. Why? Not only because it is 
 alphabetical (for such too is Ps. 119 ( = cxviii.), and in an eight¬ 
 fold degree), nor because it rehearses God’s care for all His 
 creatures (see the Great Hallel, Ps. cxxxv. (136) 25), but because 
 it unites within itself both these qualities.” 
 
 v. 1. “Name,” i.e., God, so far forth as known in and by His 
 works, and Self-manifestation in the natural and supernatural 
 order, corresponding somewhat to our Western “ Idea .” v. 3. 
 “Highly-to-be-praised,” or “highly praised;” the same word 
 occurs in Ps. xvii. (18) 4. “Unsearchable,” lit., “there is no 
 search, no scrutiny.” v. 4. “ Works,” “ mighty acts,” doubtless 
 the wonders wrought in Israel’s behalf, transmitted by a con¬ 
 tinuous tradition, “ from generation to generation.” v. 5. Lit., 
 “ The splendour of the glory of Thy majesty.” “ And the facts 
 of (zidhiblirey) Thy wonders will-I-rehearse ”— in song (?), i.e., 
 “Thy wondrous deeds.” LXX. read y^dhabberu ( — “they shall 
 speak of,” “tell”); final Yodh ( = y) and Waw ( = w, v), initial 
 being transposed in our present text. “ I-will-rehearse ” they 
 read (or had) in the third Plural; St. Jerome, “loquar” (I will 
 speak of). v. 6. “Terrible-acts,” punitive judgments executed 
 on the Gentiles. “ Greatness,” “ grandeur; ” in text it is Singular 
 according to the vowel points, but according to the letters it is 
 Plural; hence St. Jerome, translating from an unpointed (i.e., 
 vowelless) text, renders it “ magnitudines tuas ” ( — “ Thy great¬ 
 nesses,” or “great acts”). The Qeri ( = marginal emendation) 
 puts it in the Singular, v. 7. “ Pour-forth,” lit., “bubble-out,” 
 “ Gush forth with ” = “ utter,” “ publish.” “Abounding goodness ;” 
 in text, rabh-tobli kha. Qimchi construes this rabh as a noun 
 (“the greatness,” the abundance of); it is so rendered in LXX. 
 
6o 4 
 
 PSALM 145 (146). 
 
 and Vulgate, v. 8. Chcinnun = “gracious/ 5 not “merciful,” but 
 the spontaneous outcome of kindness, mainly, though not ex¬ 
 clusively, towards inferiors. Rachum — “ compassionate,” connotes 
 dependence and affliction calling for pity and relief. Chesedh — 
 “benignity,” “benevolence,” “loving-goodness” to all, whether 
 equals or inferiors; also “piety,” “dutifulness” towards God 
 and His representatives, v. 9. St. Jerome, “in universa opera” 
 ( = towards all His works). Qimchi takes this as a hint to be 
 kind to the brute creation, v. 10. “Saints;” in LXX., St.Jerome, 
 Vulgate, the usual rendering of chasidhe-kha (= Thy chasidim), 
 /.<?., those endowed with chesedh —see above, v. 13. The Syriac 
 and Arabic have the Nun verse, v. 15 was continually on the 
 lips of the neophytes, in connection with the Eucharistic banquet. 
 “Eyes hope,” are raised to Thee in hope. v. 16. “Opening 
 ( = Thou openest) Thy hand, and abundantly-showing (=showest) 
 to every living-thing favour,” cf. Acts xiv. 17. In vv. 14—16 
 there is a repetition and development of vv. 8, 9. For v. 15, and 
 hemistich a of v. 16, cf. Ps. ciii. (104) 27, 28. Targum of v. 16, 
 “Thou fillest every living-thing with its desire;” Syriac, “Thou 
 fullest the desire of every living thing.” Ratsdn. in text = 
 (1) “delight,” “satisfaction,” (2) “that which gives delight,” 
 (3) “will,” “liking,” “good-pleasure,” (4) “good-will,” “favour.” 
 Gesenius ( s.v .), referring to this verse, renders it “benefits.” It 
 may mean God’s favour as the source of good, or the desire of 
 the creature, or the object of its desire, or, again, the gratification 
 of the creature. Cf. Deut. xxxiii. 23; Prov. xviii. 22. v. 17. 
 “Kind;’’ in text, chcisidh; in LXX., St. Jerome, and Vulgate 
 rendered “holy;” it may also be rendered “gracious,” “loving.” 
 
 PSALM 145 (146). 
 
 1. Halalu-YaH ! Praise 
 YtfHWVH, O my soul! 
 
 2. I-will-praise YHWH 
 while I live: I-will-sing- 
 hymns to my God while I 
 yet am. 
 
 PSALM 145 (146). 
 
 1. Alleluia. Of Aggaeus 
 and Zacharias. 
 
 2. Praise the Lord, O my 
 soul! I-will-praise the Lord 
 while I live: I-will-sing to 
 my God as long as I exist. 
 Trust not in princes, 
 
PSALM 145 (146). 
 
 605 
 
 3. Trust not in princes : 
 [Nor] in the son of man, in 
 whom there is no help (lit., 
 no salvation). 
 
 4. His breath goes-forth ; 
 he-returns to his earth : In 
 that very day his purposes 
 perish. 
 
 5. Happy is he that has 
 the God of Jacob for his 
 help: Whose hope [rests] 
 upon Y^HW^H his God ; 
 
 6. Who made heavens and 
 earth, The sea and all that 
 therein is : Who keeps truth 
 for ever ; 
 
 7. [Who] executes judg¬ 
 ment for the oppressed, 
 Gives bread to the hungry : 
 YHWH looses the bound 
 [or, the prisoners]. 
 
 8. YHWH opens [the 
 eyes of] the blind, YHWH 
 raises-up them - that - are - 
 bowed-down : YHWH loves 
 the just 
 
 9. YHWH guards the 
 strangers, The orphan and 
 widow He-upholds : But the 
 way of the wicked He-sub- 
 verts [perverts]. 
 
 10. Y*HW*H shall-be- 
 king for ever, Thy God, O 
 Tsiyyon, unto generation 
 and generation. Halalu- 
 YaH. 
 
 3. [Nor] in the sons of 
 men, in whom there is no 
 help [or, safety]. 
 
 4. His breath goes-forth ; 
 and he-returns to his earth : 
 In that very day all their 
 plans come-to-nought. 
 
 5. Blessed is he whose 
 helper is the God of Jacob : 
 Whose hope is in the Lord 
 his God ; 
 
 6. Who made heaven and 
 earth, the sea and all-things 
 that are in them. 
 
 7. Who keeps truth for 
 ever, Who executes judg¬ 
 ment for the wronged : Who 
 gives food to the hungry. 
 The Lord looses the fettered- 
 ones. 
 
 8. The Lord gives-light 
 to the blind, The Lord sets- 
 up the broken-down : The 
 Lord loves the just. 
 
 9. The Lord guards the 
 strangers, The orphan and 
 the widow He-upholds : But 
 the way of sinners He-shall- 
 utterly-destroy. 
 
 10. The Lord shall-reign 
 for ever, Thy God, O Sion, 
 unto all generations. 
 
6 o6 
 
 PSALM 145 (146). 
 
 This Psalm begins a series of “ Alleluatic ” Psalms, wherewith 
 the Psalter closes. LXX. ascribe this, as also the next three 
 Psalms, and Ps. cxxxvii. (138), to Agg^eus (Haggai) and Zacharias. 
 Theodoret observes that this ascription is wanting in the text, in 
 the earlier expositors, and in Origen’s Hexapla. It is omitted in 
 several old Latin Psalters. While it need not be taken to mean 
 that either of these Prophets composed this, or the following 
 Psalms, it is most probable that it represents a time-honoured 
 tradition, which credits these Prophets with no small share in the 
 ritual arrangements of the second Temple, than which nothing 
 can be more credible. It may thus be taken as an indication of 
 date. From vv. 7—9 we may gather that the situation imme¬ 
 diately subsequent to the return from Captivity left much to be 
 desired, and the rebuilding of the Temple seems to have come to 
 a standstill. 
 
 v. 2. The poet declares his resolve, not to lose heart, but ever 
 to praise Him who has broken the bonds of captive Israel, and to 
 rely in cheerful trust upon Him. v. 3. “Trust not,” &c., a 
 warning to those of his fellow-countrymen who, disheartened at 
 the delay of the restoration of the Temple, trusted overmuch in 
 the influence of the Persian grandees, and in favour at Court; 
 cf. Ps. cxvii. (118) 8, 9. “No help,” or “no safety,” “no 
 salvation;” cf. Ps. xxxii. (33) 16; lix. (60) 13. v. 4. “His 
 breath,” cf. Ps. ciii. (104) 29. “He [“the son of man” of v. 3] 
 returns,” not “ his breath,” as in text; the verb “ returns ” has the 
 Masculine prefix, while rucho = “his breath,” is Feminine; cf. 
 Gen. ii. 7; iii. 19; Eccl. xii. 7. vv. 5—9. Rather should they 
 trust in the God of their fathers (“God of Jacob”), who is 
 Almighty, “the Maker of heaven,” &c., a designation character¬ 
 istic of the post-exilic Psalms, and especially of the Gradual 
 Psalms. “Keeps truth” is ever faithful to His promises; is just , 
 merciful, and gracious. He surely cannot fail to relieve His 
 distressed people, He, the eternal King of Israel, who reigns on 
 Sion, and will not suffer Himself to be dethroned by heathens, 
 or by Samaritans, v. 7. “Looses the fettered,” cf. Isai. lxi. 1. 
 v. 8. “Raises,” “sets up,” /.<?., “comforts the afflicted;” the 
 word in text ( zdqeph) occurs only here and in v. 14 of preceding 
 Psalm, v. 9. “ Strangers,” “ the orphan and widow,” instances 
 
PSALM 146 (147). 
 
 607 
 
 of helplessness. “ He upholds,” “sets up;” Gesenius (s.v.) r 
 “ restores,” “ confirms,” establishes on a stable footing; cf. Ps. 
 cxlvi. (147) 6. “Subverts,” lit., “bends,” “twists,” “distorts,” 
 “makes-crooked,” “makes to slant;” as Dr. Cheyne suggests, 
 “allows them to turn aside into the trackless waste.” LXX., 
 a(f>avL€i, aphaniei (He will do away with, obliterate); St. Jerome, 
 who, with scarce an exception, renders this Psalm word for word 
 as in Vulgate, has “ conteret ” (crush, utterly undo). 
 
 PSALM 146 (147). 
 
 1. Halalu-YaH ! For ’tis 
 good to-sing-praise to our 
 God : For it is sweet; 
 comely is the hymn. 
 
 2. Y^HW^H builds - up 
 Jerusalem : The outcasts of 
 Israel He-gathers-together ; 
 
 3. [’Tis He] who heals the 
 broken in heart: And binds- 
 up their wounds ; 
 
 4. [Who] apportions a 
 number to the stars: And 
 calls them all [by their] 
 names. 
 
 5. Great is our Lord 
 [’Adhoney-nu], and abound¬ 
 ing in might: His under¬ 
 standing is infinite [lit., of 
 His understanding there is 
 no number]. 
 
 6. YHWH sets up the 
 meek : He-brings the wicked 
 down to the ground. 
 
 7. Sing-ye to YHWH 
 with thanksgiving: Play to 
 our God on the harp ; 
 
 PSALM 146 (147). 
 
 1. Alleluia. Praise-ye the 
 Lord, for psalmody is good : 
 Let praise be joyfully and 
 comely sung to our God. 
 
 2. The Lord builds-up 
 Jerusalem : The dispersed 
 of Israel will - He - gather- 
 together ; 
 
 3. Who heals the broken 
 in heart: And binds-up 
 their bruises ; 
 
 4. He numbers the multi¬ 
 tude of the stars : And calls 
 them all by names. 
 
 5. Great is our Lord, and 
 great is His power: And 
 His wisdom is infinite. 
 
 6. The Lord lifts-up the 
 
 meek: But He - brings 
 
 sinners down to the ground. 
 
 7. Sing to the Lord with 
 thanksgiving: Play to our 
 God on the harp ; 
 
6o8 
 
 PSALM 147. 
 
 8. Who covers the heavens 
 with clouds, Who prepares 
 rain for the earth : Who 
 makes mountains sprout- 
 forth grass ; 
 
 9. Giving to the beast its 
 food : [And] to the young 
 ravens which cry. 
 
 10. Not in the strength of 
 the horse does-He-delight: 
 Not in the legs of man does- 
 He-take-pleasure ; 
 
 11. YHWH takes- 
 pleasure in them-that-fear- 
 Him : In them-that-hope in 
 His loving-goodness. 
 
 12. Laud YHWH, O Jeru¬ 
 salem : Praise thy God, O 
 Sion ; 
 
 13. For He-has-strength- 
 ened the bars of thy gates : 
 He-has-blessed thy children 
 within thee ; 
 
 14. Who-makes thy border 
 peace : With the fat of wheat 
 does-He-fill thee. 
 
 15. Who sends-forth His 
 decree upon earth: Very 
 swiftly does His word run ; 
 
 16. Who gives snow like 
 wool: He - scatters hoar¬ 
 frost like ashes ; 
 
 8. Who covers the heaven 
 with clouds ; And prepares 
 rain for the earth : Who 
 makes grass to spring-up on 
 the mountains, [and green- 
 herb for the service of men]. 
 
 9. Who gives to the cattle 
 their food: And to the 
 young ravens that-call-upon 
 Him. 
 
 10. Not in the strength 
 of the horse is His delight: 
 Nor does He-take-pleasure 
 in the legs of a man. 
 
 11. The Lord takes- 
 pleasure in them-that-fear- 
 Him: And in those that- 
 hope in His mercy. 
 
 [PSALM 147.] Alleluia. 
 
 12- 1. Praise the Lord, O 
 Jerusalem : Praise thy God, 
 O Sion : 
 
 13- 2. For He - has - 
 strengthened the bars of thy 
 gates: He-has-blessed thy 
 children within thee ; 
 
 14- 3. Who makes thy 
 borders peaceful: And fills 
 thee with the finest wheat; 
 
 15- 4. Who sends-forth 
 His oracle (i.e., command) 
 to the earth: His word 
 runs swiftly ; 
 
 16- 5. Who gives snow 
 like wool : He-scatters mist 
 like ashes ; 
 
PSALM 147. 
 
 609 
 
 17. Casting-forth His ice 
 like morsels: Before His 
 cold who can-stand ? 
 
 18. He - sends - out His 
 word and melts them ; He- 
 causes His wind to-blow, 
 [and the] waters flow. 
 
 19. He-declares His words 
 to Jacob: His statutes and 
 His judgments to Israel. 
 
 20. He-has not dealt thus 
 with every [i.e., any] nation : 
 And as for [His] judgments, 
 they-know them not. Halalu- 
 YaH ! 
 
 17- 6. He-casts-forth His 
 ice like morsels : Before 
 His cold who can-stand ? 
 
 18- 7. He-sends-out His 
 word and melts them : His 
 wind blows and the waters 
 flow. 
 
 19- 8. Who declares His 
 word to Jacob : His ordi¬ 
 nances and judgments to 
 Israel. 
 
 20- 9. He has not done so 
 to any [other] nation : Nor 
 has-He-shown them His 
 judgments. Alleluia! 
 
 Pss. cxlv. (146)—cl., which close the Psalter, are daily recited 
 at Morning Prayer in the Synagogue. The present Psalm is 
 unquestionably post-exilic, and may have been written for the 
 dedication of the wall of Jerusalem, which was kept with the 
 rejoicing described in 2 Esdras (Nehemias) xii. 27—43; cf. 
 vv. 2, 3; 13, 14, supra. From ii. 5 ; vii. 3, 4 of his narrative, 
 we learn that Nehemias had set his heart on rebuilding and 
 fortifying Jerusalem, a purpose he carried through to its com¬ 
 pletion under circumstances of no ordinary difficulty and dis¬ 
 couragement (cf. ii. 17—iv. 23). When this Psalm was written, 
 Jerusalem had been rebuilt; a considerable number of the 
 scattered exiles had returned to their native land, “ the wounds ” 
 inflicted by Divine justice were at length healed (vv. 2, 3). For 
 this Israel thanks the All-knowing, Almighty God, whose wont it 
 is to rescue the oppressed and to punish the oppressor (vv. 4—6). 
 Thus the initial Alleluia is, so to speak, the proposition whereof 
 the Psalm is an expansion. 
 
 v. 1. “ For He is good. Sing [ye or thou] praises to our God, 
 for He is benign (generous, propitious),” &c., is an admissible 
 rendering; Professor Cheyne, “Praise YdH, for it is good to- 
 make-melody to Him : praise is seemly to our God; ” Perowne, 
 NN 
 
6 io 
 
 PSALM 147* 
 
 “ For ’tis good to sing-praises to our God, For ’tis sweet: comely 
 is the hymn-of-praise,” or, “ For He is good : sing to our God, for 
 He is lovely: comely is the hymn of praise.” Of these alternate 
 renderings, the former is all but that of St. Jerome’s version. 
 
 LXX. {Cod. Vatican .), “. . . for a good-thing is a psalm 
 
 (*= psalmody); let praise be sweetly-sung to our God.” v. 2. 
 
 “ Building,” in text; cf. Ps. cxxi. (122) 3. “Outcasts;” lit., 
 
 “the expelled,” “the thrust out;” St. Jerome, “ejectos” = 
 the ejected, corresponding to the e^wcr/xeVov?, exosmenous , of 
 Symmachus; LXX. and Vulgate, “ dispersions ”=“ the dispersed” 
 (abstract for concrete), v. 3. “ Broken heart,” cf. Ps. xxxiii. (34) 
 19; Isai. lxi. 1. v. 4. “Assigns [appoints] a number to the 
 stars”—the All-knowing, the Almighty; cf. Isai. xl. 26—29, 
 where the self-same thought is developed; ///., “to all of them 
 names He calls;” St. Jerome, “calls every one by its name.” 
 v. 5. Lit., “To (of) His understanding there is no number ,” 
 instead of “no searching” in Ps. cxliv. (145) 3; Isai. xl. 28. Cf. 
 Rom. xi. 33. v. 6. A brief summary of His providential govern¬ 
 ment of man. “Sets up,” “upholds,” the same word as in v. 9 of 
 foregoing Psalm, v. 7. A fresh outburst of praise, the beginning of 
 a new strophe, according to Thalhofer, but we discover here no 
 regular strophic division. vv. 8, 9. This may allude to the 
 cessation of the dearth, whereby the neglect to rebuild the Temple 
 was visited, cf. Nehem. v.; Aggseus (Haggai) i. “The mountains,” 
 which cannot be artificially irrigated. “ And green-herb for the 
 service [use] of man,” an interpolation from Ps. ciii. (104) 14, 
 copied from Cod. Vatican, of LXX., wanting in text, in St. Jerome, 
 in Cod. Alexand. of LXX., and in many old Latin Psalters, v. 9. 
 Lit., “to the sons of the raven;” cf. Job xxxviii. 41; St. Luke 
 xii. 24. vv. 10, 11. Glossed by Thalhofer, “He regards not the 
 nations that presume upon, and boast of their cavalry [“strength 
 of the horse ”] and infantry [“ legs of a man;” shoq, the leg from 
 the knee downwards]; His good pleasure is in Israel, that 
 worships Him, and trusts in His mercy.” vv. 12—20 (thus 
 numbered in Vulgate) form Ps. 147 according to LXX. and 
 Vulgate. St. Jerome leaves it to each one’s judgment to decide, 
 whether it be a separate Psalm or a continuation of the foregoing. 
 He. observes, however, that the theme is the same in both. It 
 
PSALM 148. 
 
 6l I 
 
 may be alleged in favour of the division, that vv. 1 — n deal with 
 God’s mercies to the nation at large, while vv. 12—20 are 
 specially addressed to the holy city. Be this as it may, it is most 
 probable that both Psalms were written by the same author, 
 and were sung simultaneously in public worship. LXX. add 
 to Alleluia , of this and the next Psalm, “of Aggaeus and 
 Zacharias,” to be taken as indicating the date of its com¬ 
 position. v. 12. “Jerusalem,” “Sion,” are synonymous, v. 13. 
 “Bars of gates,” cf. 2 Esdras (Nehem.) iii. vii. 1—4, to which 
 this may be taken as a direct reference. “ Blessed . . . 
 children ” refers to the increase of families, and hence of the 
 population, v. 14. Lit., “The setting ( = who sets, i.e., makes) 
 thy borders peace,” cf. Isai. lx. 17, 18. He makes the city 
 and the surrounding district secure against the inroads of the 
 Samaritans and of other foes. “ Fat of wheat,” finest of wheat, 
 cf. Ps. lxxx. (81) 17. v. 15. God’s saying, command, decree (in 
 hemistich b, “His word ”), is likened to a messenger speeding from 
 heaven to earth to execute His behests, v. 16. “Wool;” in text, 
 “/^(fwool;” Targum, “snow as white as wool.” In text, a parono¬ 
 masia, kephor, ka-epher (“hoar-frost like ashes”), v. 17. “Ice;” 
 in text, qorach (= “ ice ”), used poetically (so Gesenius, s.v.) for 
 “ hail.” “ Morsels,” cf. German flocken , used both of morsels of 
 bread and of snow: “bits,” “ fragments,” “ crumbs of bread.” 
 God accomplishes the greatest things with the same ease as a 
 child causes some locks of wool to fly, or scatters a few ashes, 
 v. 18. “Melts them,” i.e., snow, hoar-frost, ice, which thaw under 
 the genial breath of spring. Thus far God’s works are for 
 mankind (cf. St. Matt. v. 45). But Israel is especially privileged, 
 as the recipient of the oracles of God (cf. Rom. iii. 1, 2). 
 “Word,” “ordinances,” “judgments,” are synonymous = the 
 revelation of the will and purposes of God. 
 
 PSALM 148. 
 
 1. Halalu-YaH ! Praise- 
 ye YrtHW^H from the 
 heavens: Praise Him in the 
 heights. 
 
 PSALM 148. 
 
 1. Alleluia! Praise the 
 Lord from the heavens: 
 Praise Him in the heights. 
 
612 
 
 PSALM 148. 
 
 2. Praise-ye Him, all His 
 angels : Praise Him, all His 
 hosts. 
 
 3. Praise Him, sun and 
 moon : Praise Him, all stars 
 of light. 
 
 4. Praise Him, ye heavens 
 of the heavens: And ye 
 waters, that are above the 
 heavens. 
 
 5. Let - them - praise the 
 Name of YHWH : For He 
 commanded, and they-were- 
 created ; 
 
 6. And He-made-them-to- 
 stand-fast for ever and ever : 
 A decree has-He-given, and 
 none of them transgresses 
 [it], [or, which shall not pass 
 away]. 
 
 7. Praise YHWH from 
 the earth: Ye sea-monsters 
 (dragons) and all deeps ; 
 
 8. Fire and hail, snow and 
 vapour: Stormy wind ful¬ 
 filling His word ; 
 
 9. Ye mountains, and all 
 hills: Fruit-trees, and all 
 cedars; 
 
 10. Beasts, and all cattle: 
 Creeping-things, and winged 
 fowl (fowl of wing); 
 
 11. King of the earth, and 
 all peoples : Princes and all 
 judges of the earth ; 
 
 12. Young-men, and also 
 
 2. Praise-ye Him, all His 
 angels: Praise Him, all His 
 hosts. 
 
 3. Praise Him, sun and 
 moon : Praise Him all ye 
 stars and light. 
 
 4. Praise Him, ye heavens 
 of heavens : And all waters, 
 that are above the heavens. 
 
 5. Let-them-praise the 
 Name of the Lord: For 
 [He spoke, and they were 
 made], He commanded, and 
 they-were-created ; 
 
 6. He - has - established 
 them for ever, even for ever¬ 
 more : He has made a 
 decree, and it-shall not pass- 
 away. 
 
 7. Praise the Lord from 
 the earth: Ye dragons and 
 all deeps ; 
 
 8. Fire, hail, snow, ice, 
 Stormy wind ; Which do His 
 bidding; 
 
 9. Ye mountains, and all 
 hills: Fruit-bearing trees, 
 and all cedars : 
 
 10. Beasts and all cattle: 
 Reptiles and winged fowl. 
 
 11. Kings of the earth; 
 and all peoples: Princes, 
 and all judges of the 
 earth ; 
 
 12. Youths and maidens; 
 
PSALM 148. 
 
 613 
 
 maidens : Old - men with 
 boys [or, with children] ; 
 
 13. Let-them-praise the 
 Name of Y#HW>H, For 
 His Name only is-exalted : 
 His glory is above earth and 
 heavens. 
 
 14. And He-has-raised-up 
 a horn for His people, A 
 [matter of] praise for all His 
 pious-ones ; For the children 
 of Israel, a people near to 
 Him. Halalu-YaH ! 
 
 Old-men with the young: 
 Let-them-praise the Name 
 of the Lord. 
 
 13. For His Name alone 
 is-exalted. 
 
 14. His praise is above 
 heaven and earth. And 
 He-has-exalted the horn of 
 His people, A hymn for all 
 His saints, For the children 
 of Israel, a people that- 
 draws-near to Him. Alleluia. 
 
 A strain of jubilant thanksgiving on the part of the chosen 
 people (“a people near to Him,” “His saints”), for their wondrous 
 deliverance from Captivity, a mercy passing all expectation. 
 Hence the universe, in its two main divisions of heaven and 
 earth, is called upon to swell the chorus of praise. The Psalm 
 consists of two parts : 1. By the inhabitants of heaven, by the 
 stars of the firmament (vv. 1—6), God is to be praised. 
 2. (vv. 7—14) All here below are summoned to join in the 
 concert. 
 
 v. 2. “Hosts;” St. Jerome, “exercitus” ( = armies), i.e., 
 “angels,” as is evident from the parallelism, v. 3. “Stars of 
 light,” so St. Jerome, light-giving, shining stars, v. 4. “Heavens 
 of heavens ”—the common Hebrew idiom for “ the highest 
 heaven ” (cf. “ King of kings,” “ Lord of lords ”), or for “ all the 
 heavens ” (cf. 2 Chron. ii. 5, 6). “ Waters above the heavens,” 
 cf. Gen. i. 7. v. 5. “He spoke, . . . were made,” a glossema of 
 LXX., borrowed from Ps. xxxii. (33) 9. “ He,” He Himself, 
 
 emphatic. v. 6. “ Made them” i.e., the heavenly bodies, 
 
 “ Decree,” statute, the law, or norm of their movements, which, 
 as the text may be rendered, “none of them transgresses (shall 
 transgress);” the verb, being in Singular, is to be taken in the 
 distributive sense, “and not [one of them] transgresses it.” v 7. 
 
614 
 
 PSALM 149. 
 
 The earth, the second division of the universe. “ Dragons,” 
 “ sea-monsters,” cf. Gen. i. 21 ; first mentioned in the ascending 
 scale of animal life. v. 8. “Vapour;” in text, qitor { = smoke; 
 Ps. cxviii. (119) 83, “vapour,” “cloud”). “Smoke” is by some 
 preferred to “vapour,” for as “ snow ” answers to hail, so does 
 “ smoke ” to “ fire.” Valeat quantum ! LXX., Vulgate, St. Jerome, 
 “ice,” probably as derived from the Chaldee q'tar ( = he bound). 
 “Fulfilling [lit., “doing”] His word,” hence, not moved by blind 
 unconscious fatality, but serving God’s purpose for the benefit, or 
 for the chastisement of man. v. 9. In text, u tree of fruit;” by 
 St. Jerome rendered “lignum fructiferum” (fruitful, fruit-bearing 
 tree), collective Singular. “ Cedars ” gathers under one species 
 the trees that are not cultivated by man. v. 10. “Beasts'. . . 
 cattle,” both wild and domesticated. “Fowl;” St. Jerome, “ aves 
 volantes ” (flying birds). vv. 11, 12. As in Gen. i., man is 
 addressed last. In vv. 7—10 the order of Gen. i. is not adhered 
 to (Gen. i. 21 — 25). v. 13. St. Jerome, “Gloria ejus in ccelo et 
 in terra ” (= His glory, grandeur, majesty [is made manifest] in 
 heaven and on earth), v. 14. “And He-has-raised-up a horn 
 for His people: A praise [a matter of praise] for all His saints,” 
 or , “ [He is an object of] praise to all,” &c., or, “This horn 
 is a praise ( = glory) for all,” &c. “ Saints ; ” in text, chas'idhav 
 
 = “ His pious-ones,” either His loving, dutiful servants, or the 
 objects of His chesedh ( = benevolence, predilection). “Near 
 to Him;” lit., “His relative;” LXX., Vulgate, and St. Jerome, 
 “ approaching Him; ” Syriac, “A people connected with Him.” 
 Israel is so called, as being set apart for God’s worship, a priestly 
 race, bound to Him by a special covenant, and in close com¬ 
 munion with Him (cf. Lev. x. 3; Deut. iv. 7; Ephes. ii. 13). 
 In the present connection, “ Near to Him ” has a liturgical, 
 sacrificial meaning. 
 
 PSALM 149. 
 
 1. Halalu-YaH. Sing to 
 YHWH a new song: His 
 praise in the congregation 
 of the pious (beloved). 
 
 2. Let Israel rejoice in 
 
 PSALM 149. 
 
 1. Alleluia. Sing to the 
 Lord a new song: His 
 praise in the congregation 
 of the saints. 
 
 2. Let-Israel rejoice in 
 
PSALM I49. 
 
 615 
 
 his Makers {sic) : Let the 
 sons of Sion be-joyful in 
 their King. 
 
 3. Let-them-praise His 
 Name in the dance: With 
 tambourine and harp let- 
 them-play to Him. 
 
 4. Y^HW^H has-pleasure 
 in His people: He-adorns 
 the meek with salvation. 
 
 5. Let the pious exult in 
 glory : Let-them - sing - for - 
 joy on their beds ; 
 
 6. High-praises Divine be 
 in their throat: And a two- 
 edged sword in their hand ; 
 
 7. To execute vengeance 
 on the nations: Punish¬ 
 ments on the peoples ; 
 
 8. To bind their kings 
 with chains: And their 
 nobles with fetters of iron ; 
 
 9. To execute on them 
 the judgment written : A 
 glory it is for all His 
 pious-ones \or, The glory 
 is He of all His pious (i.e., 
 beloved)]. Halalft-YaH. 
 
 Him that made Him : And 
 let the sons of Sion exult in 
 their King. 
 
 3. Let - them - praise His 
 Name in the dance: On 
 timbrel and harp let-them- 
 play to Him. 
 
 4. For the Lord takes- 
 pleasure in His people: 
 And will - exalt the meek 
 with salvation. 
 
 5. The saints shall-exult 
 in glory: They-shall-rejoice 
 on their beds ; 
 
 6. High-praises Divine 
 shall-be in their throat: And 
 two-edged swords in their 
 hands; 
 
 7. To execute vengeance 
 on the nations : And punish¬ 
 ments among the peoples : 
 
 8. To bind their kings 
 with chains: And their 
 nobles with iron manacles. 
 
 9. To execute on them 
 the judgment written : Such 
 glory have all His saints. 
 Alleluia. 
 
 Obviously a post-exilic Psalm. v. 2. “ Makers,” either a 
 scribe’s blunder, or, as Qimchi and Aben Ezra take it, a Plural 
 of excellence. Qimchi instances Job xxxv. 10, “My Makers.” 
 “ Maker of Israel,” whom He chose as His covenant people, and 
 whose national existence and life He so wondrously restored 
 (cf. 1 Kings (Sam.) xii. 6). v. 3. “ Dance,” cf. 1 Sam. xviii. 6; 
 2 Sam. vi. 16. “Tambourine,” beaten in dancing {toph in text, 
 
6i6 
 
 PSALM 150. 
 
 cf. Arab, duff , whence Spanish adufe). v. 4. “ Pleasure,” since He 
 restored them (cf. Isai. liv. 7, 8). “Adorns,” beautifies (cf. Latin 
 ornare benefitin') ; Isai. lv. 5; lx. 7, 9, 13; lxi. 3 (“beautified,” 
 “glorified”); LXX., Vulgate, St. Jerome, “Exalt,” “He-will- 
 exalt,” “salvation,” deliverance, or victory; St. Jerome, “in Jesu,” 
 cf. Heb. iii. 18. v. 5. “Beds,” continually, without intermission, 
 or, in security undisturbed. “ Beds,” erst of sorrow, but now 
 of rest, of rejoicing in their deliverance and in the anticipation 
 of the glories in store for them (cf. Osee (Hosea) vii. 14). 
 v. 6. “High-praises,” lit., “exaltations,” “extollings;” Targum, 
 “praises.” vv. 7—9. Messianic forecasts. We may read between 
 the lines that, when this Psalm was composed, the condition of 
 the restored exiles was fairly prosperous, as may be gathered from 
 its tone of jubilant thanksgiving, and steadfast reliance on the 
 Messianic promises. “Glory . . . His saints” may mean, “He 
 is the source of their glory,” “The glorious object of their 
 songs of praise; ” or, the glorious office of subjecting heathen 
 nations is assigned to them. “ Pious-ones,” or “loving,” or 
 “beloved,” cf. 1 St.John iv. 10. 
 
 PSALM 150. 
 
 1. Halalu-YaH. Praise 
 
 A 
 
 God (’El) in His sanctuary : 
 Praise Him in the firma¬ 
 ment of His might. 
 
 2. Praise Him for His 
 mighty - acts : Praise Him 
 according to the abundance 
 of His greatness. 1 
 
 3. Praise Him with blast 
 of shophar: Praise Him 
 with nebhel and kinnor. 
 
 4. Praise Him with tam¬ 
 bourine and dance : Praise 
 Him with stringed - instru¬ 
 ments and pipe. 
 
 5. Praise Him with clear- 
 
 PSALM 150. 
 
 1. Alleluia. Praise the 
 Lord in His holy-places: 
 Praise Him in the firma¬ 
 ment of His power. 
 
 2. Praise Him for His 
 mighty - acts : Praise Him 
 according to His abundant 
 greatness. 
 
 3. Praise Him with sound 
 of trumpet: Praise Him 
 with psaltery and harp. 
 
 4. Praise Him with 
 timbrel and dance: Praise 
 Him with stringed-instru¬ 
 ments and the organ. 
 
 5. Praise Him on melo- 
 
 1 Or, “ manifold greatness. 
 
PSALM 150. 
 
 617 
 
 sounding cymbals : Praise dious cymbals : Praise Him 
 Him with clanging cymbals, on cymbals of joyous-sound. 
 
 Let everything that - has - 
 breath praise the Lord. 
 
 6 . Let everything that- Alleluia, 
 breathes praise YaH. Hal- 
 alu-YaH ! 
 
 It is most probably addressed to the choirs of Levites, who 
 were wont to accompany the sacred chants with instrumental music. 
 
 v. 1. Where praise is to be given: in the sanctuary at 
 Jerusalem, and in the heavenly sanctuary. The parallelism 
 excludes the rendering, “in His saints .' 1 ' 1 St. Jerome, “in forti- 
 tudine potentiae ejus ” (in the strength of His power), v. 2. 
 Wherefore ? vv. 3—5. How ? v. 3. “Trumpet/’ in text shophar , 
 the horn blown to usher in the Jubilee, the new moons (cf. 
 Ps. lxxx. (81), and on other festive occasions (2 Kings (Sam.) 
 vi. 15). St. Jerome, most accurately, “in clangore buccinse” 
 (with the sound of the horn). Buccince is more accurate than 
 tuba of Vulgate, as tuba was straight, while shophar was, or 
 resembled, a ram’s horn. v. 4. “ Stringed-instruments ; ” in text, 
 minntm ; read here only. " Uggabh , rendered “organ” by LXX. 
 and St. Jerome, which may be misleading. The word occurs 
 but four times in the Hebrew Scriptures, and here only in 
 connection with sacred music. It was probably a shepherd’s 
 pipe, a reed-pipe, the shalm. “Timbrel,” the “tabor,” or 
 “ tabret,” a kind of tambourine, v. 5. “Cymbals,” mentioned 
 only here and 2 Kings (Sam.) vi. 5, also in connection with 
 sacred music. “Loud cymbals,” so Gesenius ; and St. Jerome, 
 “cymbalis sonantibus” (=sounding cymbals). By others rendered 
 “castanets;” in text, literally, “cymbals of hearing;” LXX., 
 “melodious cymbals,” “cymbals of joyful sound;” St. Jerome, 
 “tinkling cymbals,” cf. 1 Cor. xiii. 1. A note of Aben Ezra on 
 this Psalm shows that it is labour lost to strive to identify the 
 instruments here mentioned, v. 6. St. Jerome, “Omne quod 
 spirat laudet Dominum ” (Let everything that breathes praise the 
 Lord). Lit., “ Let all the breath (/.<?., the whole of animate 
 creation) praise Y<zH;” a fitting colophon to the “Book of 
 Praises ” = Sepher Tehillun. 
 
6i8 
 
 NOTE TO THE PSALTER. 
 
 The following Masoretic note is appended to the Psalter, in 
 the Hebrew Scriptures: “ The number of verses in the Psalms 
 is 2,000, and 500 and 7 and 20 ( = 2,527), a a kz k" their sign 
 (i.e., memorial ), and its middle is Psalm lxxvii. (78) 36, And they 
 flattered Him with their mouth , &c., and its sections ( — sedarim) 
 are 19, and Psalms 150.” 
 
 The Vatican Codex of LXX. (Alexandrian also) adds the 
 following Psalm (Ps. 151), prefaced as follows: “This Psalm is 
 a genuine one ( l 8 i 6 ypacf>os, idiographos = autograph) of David,, 
 though supernumerary (/*'/., outside the number), [written] when 
 he fought in single combat with Goliad” (Cod. Alexand ., Goliath). 
 Syriac title : “ This Psalm was written by David; it is outside the 
 number, and is not found in all copies. When he fought single- 
 handed with Goliath then he uttered it.” 
 
 1. Small vvas-I among my brethren, and youngest in 
 the house of my father ; I-shepherded (i.e., tended) my 
 father’s sheep. 
 
 2. My hands made a [musical] instrument, and my 
 fingers tuned a psaltery. 1 
 
 3. And who shall-tell my Lord? 2 The Lord Himself, 
 He Himself hearkens. 
 
 4. He-sent-forth Plis Angel, and took me from my 
 father’s sheep, and anointed me with the oil of His 
 anointing. 
 
 5. My brothers were handsome and tall, but the Lord 
 took not pleasure in them. 3 4 
 
 6. I-went-forth to meet the foreigner (i.e., Philistine), 
 and he-cursed me by his idols. 
 
 4 7. But I-drew his sword from beside him, and 
 beheaded him, and removed reproach from the children of 
 Israel. 
 
 1 Cf. Amos vi. 5. 
 
 1 Or, “Who can-tell-out to (concerning [?]) my Lord [His praises (?)] ? 
 He is the Lord,” &c. 
 
 Cf. 1 Sam. xvi. 6. 
 
 4 Between vv. 6, 7, the Arabic version inserts: “And I cast at him, on 
 his forehead, three stones, by the strength of the Lord, and overthrew him.” 
 
Cbe Canticles, or Songs of tbe ©lb attb IRevv 
 ^Testament useb lit tbe flborning anb Evening ©ffices 
 
 of tbe Cburcb of IRotne. 
 
 THE SONG OF MOSES. (Exod. xv. i—19.) 
 
 [Thursday at Lauds.] 
 
 1. Then sang Moses and the children of Israel this 
 song to Y#HW>H, and spoke, saying, I-will-sing to 
 YHWH, for He is highly exalted ; The horse and his 
 rider has-He-thrown into the sea. 
 
 2. My strength and song is YrzH, And He-is-become 
 my salvation : This is my God, and I-vvill-celebrate Him 
 The God of my father, and I-will-extol Him. 
 
 3. YHWH is a man of war: Y^HW^H is His Name. 
 
 4. The chariots of Pharaoh (i.e., Pharaoh) and his 
 host has-He-cast into the sea : And his chosen-captains 
 are-sunk in Yam-Suph (i.e., the Red Sea). 
 
 5. The deeps cover them : They-went-down into the 
 depths like a stone. 
 
 6. Thy right-hand, YHWH, is-glorious in might: Thy 
 right-hand, YHWH, has-shattered the enemy. 
 
 7. And in the greatness of Thy majesty Thou-hast- 
 destroyed them-that-rise-up against Thee: Thou-sendest- 
 forth Thy wrath, it-devours them as stubble. 
 
 8. And with the blast of Thy nostrils the waters were- 
 piled-up, The floods stood-up as a heap: The depths 
 congealed in the heart of the sea. 
 
 9. Said the enemy, I-vvill-pursue, I-will-overtake, I-will- 
 divide the spoil: My soul shall-be-filled with them (i.e.. 
 My desire shall-be-glutted with them); I will-draw my 
 sword, my hand shall-inherit (i.e., destroy) them. 
 
620 
 
 THE SONG OF MOSES. 
 
 10. Thou-didst-blow with Thy wind, the sea covered 
 them : They-sank like lead in the mighty waters. (Gese- 
 nius, s.v., “ They-are-rolled-down like lead,” &c.) 
 
 11. Who is like Thee among the ’Elim (gods), YHWH ? 
 Who is like Thee, glorious in holiness ; Terrible in praises, 
 doing a wonder ? 
 
 12. Thou-stretchedst-out Thy right-hand, the earth 
 swallowed them. 
 
 13. Thou-hast-led in Thy loving-goodness the people 
 [whom] Thou-hast-redeemed : Thou-hast-guided [them] in 
 Thy strength to the dwelling of Thy holiness. 
 
 14. The peoples have-heard, they-tremble: Travail 
 has-seized upon the inhabitants of Pelasheth (i.e., Philistia). 
 
 15. Then were the princes of ’Edhom terrified ; The 
 mighty-men of Moabh, trembling lays hold on them : All 
 the inhabitants of Khena ff an (Chanaan) melted-away. 
 
 16. Terror and dread fell upon them ; By the greatness 
 of Thine arm they-are-still as a stone : Till Thy people 
 pass-over, Y^HW^H, Till the people pass over whom 
 Thou-hast-gotten. 
 
 17. Thou-shalt-bring them in, and plant them in the 
 mountain of Thine inheritance, The place Thou-hast- 
 made for Thy dwelling, YHWH : The sanctuary, ’Adonay, 
 Thy hands have-founded. 
 
 18. YHWH shall-reign for ever and ever. 
 
 19. P'or the horse of Pharaoh, with his chariot and 
 horsemen went into the sea, and YHWH brought-again 
 the waters of the sea upon them : But the children of 
 Israel walked on dry-land in the midst of the sea. 
 
 This hymn of jubilant gratitude is one of the earliest and 
 most sublime productions of Hebrew poetry, fitly accounted by 
 Herder as “ the most ancient and melodious paean in the world.” 
 
 v. 1. “Highly exalted,” beyond the power of thought and 
 utterance, v. 2. “ My strength,” by His might alone am I 
 delivered. “Song,” or “hymn,” whereof He is the theme. “My 
 salvation ” = my deliverer; the motive of the “ song.” “ I-will- 
 celebrate,” so Gesenius (s.v.); Targum, “And I-will-build Him a 
 
THE SONG OF MOSES. 
 
 621 
 
 sanctuary.” “ My father,” collective Singular = the Patriarchs to 
 whom were made the promises but just now so wondrously 
 fulfilled, cf. Exod. iii. 15. v. 3. “Man of war;” LXX., in their 
 dread of anthropomorphism, render “ bringing wars to nought.” 
 “YtfHWTH,” the covenant-Name but lately revealed, cf. Exod. 
 iii. 15; vi. 3. v. 4. “Captains,” picked commanders; in text, 
 shdlishdv; LXX., Tpio-rdras, tristatas; Revised Version, “His 
 chosen captains” {lit. , “ the choice of his captains”); Vetus Itala 
 follows LXX. literally, “terni statores;” St. Jerome interprets it 
 of the three chief dignitaries of the kingdom, who stood next to 
 the King, hence his “ electi principes ” (= chosen captains); 
 cf. Dan. v. 7 ; Ezech. xxiii. According to Origen {in Catenis ), they 
 were soldiers fighting in chariots, of which each one contained 
 three soldiers, one of whom drove, while the others fought. 
 Others bethink themselves of the Roman triarii (soldiers in the 
 third rank from the front). But cf. Exod. xiv. 7, where the word 
 plainly means fighters in chariots, so named because three rode 
 and fought in one chariot. In Samuel and Chronicles the 
 Shalishhn are the King’s chief attendants—his adjutants, so to 
 speak, v. 7. “Majesty;” Targum, “strength”—“Destroyed,” 
 the verb in text means properly “to pull down”—houses, walls; 
 hence Vulgate deposuisti is close enough to the text, “put down ;” 
 humbled their pride, v. 8. “Blast of nostrils;” LXX., Vulgate, 
 “the breath of Thine anger.” The hot east wind (Exod. xiv. 21), 
 which piled up the waters, and dried the bed of the sea, is 
 probably no less accurate. “As a heap;” LXX. and Jonathan 
 ben Uzziel, “like a wall;” so Exod. xiv. 22. v. 9. In text, the 
 rhythm of this verse is admirable. “ My soul shall be filled with 
 them,” i.e., “my desire for vengeance shall be fully satisfied.” 
 “ My hand shall inherit {sic) them,” a rendering accounted for by 
 the fact that the conqueror becomes the heir, so to speak, of the 
 vanquished foe, and enters into possession of all they leave after 
 them. But it were better to take this verb in its primary meaning, 
 as assigned by Gesenius (s.v.), “to take,” “to take possession of,” 
 “ to occupy,” especially by force. Hence Rashi, “ My hand shall 
 impoverish them;” Targum, “My hand shall destroy, or cut 
 them off; ” LXX., KvpievVet, kyrievsei (shalt gain possession of, 
 seize); Vulgate is close enough to the text. v. 10. “ Didst-blow ; ” 
 
622 
 
 THE SONG OF MOSES. 
 
 this is not mentioned elsewhere; Targum, “ Thou saidst by Thy 
 word ” (Dixisti verbo tuo). “ Mighty waters ; ” “ ??iajestic waters ” 
 were closer to the text. v. n. “Among the gods;” so too LXX. ; 
 Aben Ezra understands it of the angels; Vulgate, “ the mighty.” 
 The poet speaks from the standpoint of the heathen, who ascribed 
 power to their gods, while he denies them even reality. “Terrible 
 in praises,” the overthrow of the Egyptians cannot be sung 
 without exciting a holy fear. “Wonder;” in text, Singular; but 
 as Abarbanel observes, “a miracle comprising many.” v. 13. The 
 poet now turns to the future destinies of Israel. As Aben Ezra 
 observes, the Preterites here are prophetic, Preterites of confidence. 
 v. 14. “Have-heard;” so too LXX., instead of ascenderunt 
 ( = rose up) of Vulgate, v. 15. “Mighty-men of Moab,” lit., 
 “the rams of Moab,” i.e., the leaders, the nobles. “Melted- 
 away” = LXX., iraicrjo-av, etakeesan; Vulgate, obriguernnt (they 
 became stiff), gives the contrary sense, vv. 16, 17. These verbs 
 may, as in LXX., be rendered as Optatives. “ Thou-hast-gotten,” 
 since Israel has been chosen out of the heathen masses to be 
 God’s peculiar possession. “ Pass-over ” were better understood 
 of the march round the mountainous district of Seir, and thence 
 through Moab, than of the sole crossing of the Jordan (cf. Deut. 
 ii. 4). “Mountain of Thine inheritance,” with “holy dwelling” 
 of v. 13, needs not to be restricted to Mount Sion, or Mount 
 Moriah, but may well be taken of the whole of Chanaan, “ a land 
 of hills and valleys” (Deut. xi. 11). “The place,” the permanent 
 settlement Thou hast chosen for Thy dwelling, i.e ., Palestine, the 
 Holy Land. v. 18. St. Jerome’s “in aeternum et ultra” (for ever 
 and beyond), seems to indicate that, in his mind, ceternum applied 
 to the long duration of the Mosaic theocracy, the ultra to the 
 Kingdom of God in the Christ, “ of whose Kingdom there shall 
 be no end.” v. 19. The narrative, interrupted by the Song, is 
 here resumed. The Breviary, however, appends this verse, and 
 ends at v. 20. “The horse of Pharaoh;” so too LXX., tWos, 
 hippos ( = “ horse,” collective Singular; cf. “ horse and foot ”). 
 As Thalhofer remarks, eques (horseman) of Vulgate is either a 
 scribe’s blunder, or an unauthorized emendation for equus (horse). 
 
 St. Paul (1 Cor. x. 3) sees in this wondrous passage from 
 bondage to freedom the foreshadowing of our deliverance in holy 
 
THE SONG OF MOSES. 
 
 623 
 
 Baptism. In thanksgiving for the “ unspeakable gift ” bestowed 
 therein, this Song is chosen as the Canticle of Ferial Lauds, on 
 Thursday, the day which, reminding us of the institution of the 
 Holy Eucharist, brings home to us the glory to come, whereof It 
 is at once the pledge and the earnest. Hence, too, on Easter 
 Eve, a portion of it is sung after the fourth Prophecy (cf. the 
 Collect which follows and the Exultet). 
 
 THE SONG OF MOSES. (Deut. xxxii. 1—43.) 
 
 [Saturday at Lauds. ] 
 
 1. Give-ear, ye heavens, and I-will-speak : And let the 
 earth hear the words of my mouth: 
 
 2. My doctrine shall-drop as the rain, Mine utterance 
 shall-flow like the dew: As showers upon the tender-grass, 
 And as pouring-rain on the herb ; 
 
 3. For I-will-proclaim the Name of Y^HWfH : Give- 
 ye (i.e., ascribe-ye) greatness to our God. 
 
 4. The Rock, His work is perfect; For all His ways 
 are judgment: A God of faithfulness, and without iniquity ; 
 Just and upright is He. 
 
 5. Does corruption [reach] unto Him? No. His 
 children [bear] their blemish [or> Corruption befalls Him 
 not, His children bear their blemish]: A generation 
 perverse and crooked. 
 
 6. Do-you-requite YHWH thus, O people foolish and 
 not wise? Is He not thy father [who] has-gotten thee? 
 He has-made thee, and established thee. 
 
 7. Remember-thou the days of old, Consider the years 
 of each generation (lit., generation and generation) : Ask 
 thy father, and he-will-inform thee ; Thine elders, and they- 
 will-tell thee. 
 
 8. When ' f El’yon (i.e., the Most High) gave to the 
 nations their inheritance, When He-separated the sons of 
 man (Adam) : He-fixed the bounds of the peoples Accord¬ 
 ing to the number of the children of Israel. 
 
 9. For the portion of YHWH is His people: Jacob 
 the measuring-line of His inheritance. 
 
624 
 
 THE SONG OF MOSES. 
 
 10. He-found him in a desert land, And in a waste 
 howling wilderness: He-compassed him about, He-took- 
 care of him, He-kept him as the apple of His eye ; 
 
 11. As an eagle stirs up her nest, Flutters over her 
 young. He [she (?)] spread-out His wings, took him, He 
 bore him on His pinions: 
 
 12. Y^HW^H alone did-lead him : And there was with 
 him no strange god. 
 
 13. He made him to ride on the high-places of the 
 earth, And he ate the produce of the field (that he might 
 eat) : And He made him to suck honey from the rock, And 
 oil out of the flint of the rock (i.e., flinty rock); 
 
 14. Curdled-milk of kine, and milk of sheep, with fat 
 of lambs, And rams the sons (of the breed) of Bashan, and 
 goats, With fat of kidneys of wheat: And of the blood of 
 the grape thou-drankest wine. 
 
 15. But Yeshurun grew-fat and kicked; Thou-art- 
 grown-fat, thou-art-grown-thick, thou-art-become-sleek : 
 Then forsook-he God [who] made him, And despised the 
 Rock of his salvation. 
 
 16. They-provoked Him to jealousy with strange 
 [gods], With abominations they-angered Him. 
 
 17. They-sacrificed to demons, [to] a no-God, To gods 
 they-knew not: To new-ones that of late came-up, Whom 
 your fathers dreaded not. 
 
 18. The Rock that-bare thee thou-neglectedst, And 
 hast-forgotten the God that-gave thee birth. 
 
 19. And YHWH saw [it], and rejected [them]: Because 
 of the provocation of His sons and of His daughters. 
 
 20. And He-said, I-will-hide My face from them, I- 
 will-see what their end shall be: For a perverse generation 
 are-they, Children in whom is no faith. 
 
 21. They have-provoked Me to jealousy with no-’El 
 (i.e., that which is no God) ; They-have-angered Me with 
 their vanities : And I will-provoke them to jealousy with 
 a no-people (i.e., those who are not a people), I-will-anger 
 them with a foolish nation. 
 
 22. For a fire is-kindled in My wrath, And burns to 
 
THE SONG OF MOSES. 
 
 625 
 
 the lowest Sheol (i.e., hell): And devours the earth and 
 its produce, And sets-on-fire the foundations of the 
 mountains. 
 
 23. I-will-heap upon them evils : Mine arrows will-I- 
 spend upon them ; 
 
 24. Wasted with hunger, consumed by fever And bitter 
 pestilence : And the tooth of beasts will-I-send upon them, 
 With the venom of crawling-things of the dust. 
 
 25. Without shall the sword bereave, And from the 
 inner-chambers terror: [It shall-destroy] both young-man 
 and maiden, The suckling with the man of hoary-hair. 
 
 26. I said, I-would-blow them away (i.e., scatter them 
 as with the wind) : I-would-make the remembrance of 
 them to cease from man (i.e., from among men); 
 
 27. But that I-feared the provocation of the enemy, 
 Lest their adversaries should-mistake: Lest they-should- 
 say, Our hand is-exalted [or, our high hand], And not 
 YtfHW^H has-done all this. 
 
 28. For a nation destitute of counsel are they. And 
 there is no understanding in them. 
 
 29. Oh that they-were-wise, that they-understood this : 
 That they-would-consider their last-end ! 
 
 30. How should one chase a thousand, And two put- 
 to-flight ten-thousand : Except their Rock had-sold them, 
 And YflHW^H had-shut (i.e., had delivered) them up [into 
 the power of their foes] ? 
 
 31. (For not as our Rock is their rock: Even our 
 enemies being judges.) 
 
 32. For of the vine of Sedhom (i.e., Sodom) is their 
 vine, And of the fields of "Amorah (i.e., Gomorrah) : Their 
 grapes are grapes of gall, Clusters of bitternesses are theirs ; 
 
 33. Venom of dragons is their wine : And the cruel 
 poison of asps. 
 
 34. Is not this laid-up with Me: Sealed-up in My 
 treasuries ? [or, treasures ?] 
 
 35. To Me (i.e., Mine) is vengeance, and retribution. 
 At the time when their foot shall-slip : For nigh is the day 
 of their ruin, And what is impending over them shall-come 
 
 00 
 
626 
 
 THE SONG OF MOSES. 
 
 quickly [or, What is prepared, destined, in store for 
 them, &c.]. 
 
 36. For YtfHW^H shall-judge His people, And repent- 
 Him for His servants : When He-sees that the hand (i.e., 
 their strength) is gone, And there is none bond or free. 
 
 37. And He-shall say, Where are their gods : The rock 
 in which they-took-refuge; 
 
 38. Who did-eat the fat of their victims, [And] drank 
 the wine of their libation ? Let-them-rise-up and help you, 
 Let it (viz., that rock) be your hiding-place. 
 
 39. See now that I, [even] I am He, And there is no 
 god with Me : I-kill, and make-alive ; I-wound, and I heal; 
 And there is none that-can-deliver out of My hand. 
 
 40. For I-lift-up My hand to heaven, And say, “ [As] I 
 live for ever,” 
 
 41. If I-sharpen the lightning of My sword (i.e., My 
 glittering sword), And my hand take-hold on judgment, 
 I-will-render vengeance to Mine adversaries : And them- 
 that-hate Me will-I-requite. 
 
 42. I-will-make Mine arrows drunk with blood, And 
 My sword shall-devour flesh : With the blood of the slain 
 and the captives, From the head of the commanders of the 
 enemy. 
 
 43. Praise, O ye nations, His people; For He-will- 
 avenge the blood of His servants: And will-render 
 vengeance to His adversaries, And His people shall-purify 
 His land (or, And shall-reconcile His land, [i.e.], His 
 people). 
 
 Moses is the author of this sublime poem, which by the 
 Rabbis is justly styled the “ Summary of the Law.” It may be 
 divided into four parts : (1) vv. 1—3. The exordium or proem. 
 (2) In the fifteen verses that follow, God’s wondrous predilection, 
 repeatedly made manifest in His dealings with Israel, is set in 
 contrast with the oft-recurring rebellions and foul idolatry where¬ 
 with it was requited. (3) The next seventeen verses set forth the 
 dire threats of Divine Justice. (4) Yet in wrath God will be 
 mindful of mercy to His land, and to His people. Its application 
 
THE SONG OF MOSES. 
 
 627 
 
 to those under the New Covenant is sufficiently obvious, and 
 accounts for its use in the public prayer of Holy Church. While 
 it sets forth the awful doom impending over them that abuse 
 or despise the gifts received from the fulness of the Christ of 
 God; in seasons of trial, in the dark and evil days which may 
 fall to our lot, when the Church is afflicted, it encourages us to 
 look forward to the victory over the powers of darkness that will 
 surely open a brighter prospect to the Israel of God. 
 
 v. 1. The Prophet calls the angels (“heavens”) and mankind 
 to witness that Israel has been forewarned; cf. Deut. xxxi. 28, 29; 
 Isai. i. 2. v. 2. “ Let my instruction,” or, “ my teaching drop 
 as the rain,” a general proposition developed by an ascend¬ 
 ing gradation in the rest of the verse. “ Dew,” on which, in 
 summer, vegetation in the East mainly depends. “ Showers ” on 
 the yet tender verdure, “Pouring rains,” heavy rains drenching 
 the soil covered with a more mature growth. v. 3. “ I-will- 
 proclaim,”—the main purpose of this poem is “to proclaim,” 
 celebrate the “ Name,” a rendering preferable to “ I-will-call- 
 upon ” (LXX. and Vulgate), as in the latter sense the verb is 
 followed by the preposition ft (cf. Prov. xx. 6, “will proclaim his 
 own kindness”). v. 5. Probably a mutilated text. The first 
 rendering is a conjecture of Mendelssohn, v. 6. “ Gotten ; ” in 
 text, qdne-kha, qandh — he founded, acquired, obtained, bought. 
 Any of these meanings will suit the context, as Israel is God’s 
 “peculiar possession.” With the other verbs in this verse, this 
 may apply to the autonomy divinely bestowed on a race of whilom 
 bondsmen, v. 8. Restricted by some expositors to the population 
 of Chanaan, but it is far more natural to explain it as follows : 
 after the dispersion at Babel, the territory of each race was provi¬ 
 dentially marked out “ according to the number,” &c. Aquila, 
 Symmachus, and Theodotion agree here with the text; LXX. 
 seem to have read “ sons of ’El ” (= “ sons of God ”), hence their 
 rendering, “ angels of God,” with reference, perhaps, to the 
 Rabbinical division of mankind into seventy races, each being 
 presided over by its respective angel, v. 9. “ For ” is preferable 
 hereto autem ( = but) of Vulgate, v. 10. “He found him;” so 
 Aquila, but Onkelos [Targum on Pentateuch ) renders the verb in 
 its other meaning, “ he sufficed,” whence, “ He supplied their 
 
628 
 
 THE SONG OF MOSES. 
 
 wants,” which is pretty close to avrapK-qa-ev, avtarkeese?i (“ He 
 maintained him”), of LXX. This has been understood of the 
 helpless wretchedness of Israel’s condition, before Moses was 
 sent; but it were better to take it literally, as a description of the 
 Sinaitic wilderness where God “found” (met) Israel, “compassed 
 him about ” with loving care (cf. LXX., €kvk\(do-zv avrov, ekyklosen 
 avton). “Taught him” of Vulgate and LXX. (Gesenius, s.v ., 
 “ He led him [and] took-care of him ”), refers most probably to the 
 promulgation of the Law and of its subsequent developments. 
 The verb in text will bear the Vulgate rendering, v. n. A 
 touching presentment of the Divine education of Israel for its 
 sublime mission, during the desert pilgrimage. “ Stirs up ” [ad 
 volandum , to fly, aptly inserted by Vulgate], cf. Exod. xix. 4. 
 LXX. (Cod. Vatican.) has epepotheese — he yearns over 
 
 his brood, a scribe’s blunder for i 7 Z€ 7 roTr]cre, epepoteese = “ flutters 
 over” ( 0 , //z, instead of r, t). “He spread out, . . . bore him” 
 may be predicated of the eagle, or of God; the verbs in text are 
 Masculine, v. 12. Cf. Numb. ix. 18—23. v. 13. “Heights,” 
 
 or, as we say, “highlands,” i.e ., the land of Chanaan, a moun¬ 
 tainous region, over the heights of which Israel was led forward 
 with victory. “ Honey,” probably that of wild bees hiving in the 
 clefts of the rocks. “ Oil,” of olive-trees growing on rocky slopes. 
 There is no call here for a figurative interpretation, v. 14. 
 “ Butter of kine; ” “ butter ” is rejected by Gesenius, who renders 
 it “ curdled-milk,” “cheese,” and asserts on authority that butter 
 was never used by the ancients, nor even now by the Orientals, 
 save medicinally. “ Bashan,” famed for its rich pastures. “ Fat,” 
 the prime parts of these animals. In sacrifices the fat of victims 
 was burnt on the altar. “ Kidneys of wheat,” with reference to the 
 shape of the grains ; equivalent to “the choicest wheat.” v. 15. He 
 comes now to their sorry requital of these favours. “ Yeshurun 
 LXX., Jacob; LXX. and Vulgate (ad sensum), “the beloved 
 one,” a diminutive term of endearment, from ydshdr ( = straight, 
 upright) = “ the dear little upright people,” as Israel was intended 
 to be among the depraved heathen races; cf. “ Saints,” the usual 
 designation of believers in the Pauline Epistles. At any rate, it 
 is a name denoting special favour, v. 17. “A no-God;” Onkelos 
 in Targum, “In whom there is no profit.” The allusion here is 
 
THE SONG OF MOSES. 
 
 629 
 
 to the abominable cults of the Chanaanites, against which Israel 
 was forewarned (Exod. xxxiv. 12, 15, 16). v. 18. “Gave thee 
 birth;” more literally, “was in travail of thee.” v. 19. Targum 
 of Onkelos all but agrees with Vulgate, v. 20. “ I-will hide,” &c., 
 dv0pw7ro7ra0w^, anthropopathos. “ Perverse generation,” literally, 
 and more emphatically, “a generation of perversities [are] they.” 
 v. 21. “Vanities,” their false gods, mere figments, destitute of 
 reality; cf. St. Paul’s application of this verse, Rom. xi. 14. 
 v. 22. The verbs here are in the prophetic Preterite. For the 
 fulfilment, cf. 4 (2) Kings xxv. 9; the ruin wrought by Titus. 
 The complete fulfilment is reserved till the Second Advent, 
 vv. 24, 25. “Wasted, worn out, exhausted, . . . devoured;” Vulgate 
 renders the Participles of text as finite verbs. “Fever;” in text, 
 resheph; Gesenius, s.v ., (1) a flame, (2) a burning fever. He 
 renders this clause, “consumed with pestilence.” St. Jerome 
 (probably from a reminiscence of his rendering of Job v. 7) 
 renders resheph “ birds of prey,” hence the following qetebh meriri 
 (bitter pestilence, cutting-off, destruction) is for him their deadly 
 bite. He seems to have had in view their tearing the flesh off a 
 still living body. LXX., “the devouring of birds.” v. 26. “I 
 said,” with reference to v. 27, perhaps, “I would have said. . . . 
 Were it not.” “ Blow them away,” i.e., “scatter them as with the 
 wind.” LXX., “ I-will-scatter them.” Abarbanel, “ I will corner 
 them,” push them into a corner, out of sight and memory. Other 
 Hebrew expositors divide the verb into Pph'ey hem (= “ I said 
 [in] anger, Where [are] they?”), the Vulgate rendering, v. 27. 
 “ Feared,” “ turned aside from,” “ wished to avoid.” How 
 St. Jerome came to translate it distuli (I delayed, hesitated) is 
 not easily explained. “Mistake,” “judge amiss;” Targum, with 
 Vulgate, “grow proud.” Lest they should not know that they 
 were mere instruments of God’s justice, vv. 28, 29 are referred 
 to Israel’s enemies by Rashi, Abarbanel, &c., but they seem 
 rather to apply to Israel, as giving the reason of the punishments 
 threatened in the preceding verses, v. 29. Gesenius, “ If they 
 were wise [which they are not], they would understand this, and 
 would consider it,” &c. v. 30. “ Shut them up,” i.e., deliver 
 them to the power of the foe. v. 31. The victorious foes know 
 full well, by past experience, that their gods are powerless against 
 
630 
 
 THE SONG OF MOSES. 
 
 our God; a parenthesis, vv. 32, 33. With Rashi, we connect 
 these verses with v. 26, as giving the reasons of their threatened 
 rejection; cf. Isai. v. 2. “ Fields [vineyards] of Gomorrah; ” 
 
 Vulgate, “ suburbs,” as the vineyards would mostly be near the 
 town-walls, v. 34. Targum of Onkelos, “ Are not all their deeds 
 made manifest before Me, stored up in My treasuries for the day 
 of judgment?” v. 35. “Mine . . . vengeance;” Targum, 
 
 “ Before Me is vengeance, and I will requite,” quoted by St. Paul 
 (Rom. xii. 19), not, as is his wont, from LXX., but from the text; 
 LXX., “ In the day of vengeance I-will-requite.” v. 35. “ Come- 
 quickly,” “ make-haste.” De Muis takes this to mean that, 
 though sharp, the punishment will be short, v. 36. Cf. Ps. cxxxiv. 
 (135) 14. “Shall judge,” in order to move His people to repent¬ 
 ance, whereupon “ He will [in His turn] repent Him for His 
 servants (avOpurraOws, anthropathos ).” “ He shall be moved to 
 
 pity, when He sees that the hand is departed [ — their military 
 power is clean gone], and that there are none remaining, whether 
 shut up or set free ” (so Gesenius). Others, referring it to the 
 Arabic, interpret it “ married or single; ” others again, “ clean 
 and unclean.” Gesenius explains it, “slave, and the freeman.” 
 R. Joseph Qimchi takes it to mean respectively, precious store 
 carefully locked up, and flocks and herds left in the open. 
 “When He sees them in utter helplessness.” Cf. 3 (1) Kings 
 xiv. 10; xxi. 21; 4 (2) Kings ix. 8; xiv. 26, where the same 
 proverbial expression occurs, meaning “ men of every sort.” 
 vv. 38, 39. Cf. Judges x. 14. In text, the gods’ banquet; but 
 LXX., “ye did eat,” “ ye drank.” In them you found no help, 
 v. 39. Cf. Tobias xiii. 1, 2. “Your idols are helpless figments,” 
 “ I, I alone have the power of life and death,” &c. vv. 40—42. 
 “ I swear by Mine eternity to do for you what I alone can do,” 
 viz., to deliver you, and to take signal vengeance on your 
 oppressors, v. 41. “Hate Me,” the enemies of My people are 
 Mine. “ From the head of the commanders of the enemy,” if 
 this rendering be admitted, it may be taken in the literal sense. 
 The warrior fights with his helmet on; but, when taken prisoner, 
 he is stripped of his accoutrements, and led bare-headed before 
 his conqueror to receive the doom of death, or of bondage. 
 Other renderings, “From the head (*>., beginning) of revenges 
 
THE SONG OF ANNA. 
 
 on the enemy,” or, “From the hairy head of the enemy.” In 
 “the bared (shorn) head of the enemy” (Vulgate rendering), 
 some see an allusion to the practice of shaving the heads of 
 prisoners, as a mark of slavery. Martini (Italian Version) refers 
 it to scalping, a Scythian custom, v. 43. LXX. begin, “ Rejoice, 
 ye heavens, with Him, and let all the angels of God adore Him.” 
 “ And His people shall purge His land,” is Aben Ezra’s rendering. 
 “ Purge,” by avenging their slaughtered brethren, cf. Numb. xxxv. 
 33; or by burying the corpses of the victims of God’s vengeance, 
 Ezech. xxxix. 12. The other rendering is Rashi’s. Targum, 
 “ And will be propitious to His land, and to His people.” 
 
 THE SONG OF CHANNAH (HHANNAH = ANNA). 
 
 1 Kings (Sam.) ii. 1—10. 
 
 [Wednesday at Lauds.] 
 
 1. And Anna prayed, and said : My heart exults in 
 YtfHVAH, My horn is-exalted in YHWH : My mouth is- 
 enlarged over mine enemies, For I-rejoice in Thy salvation. 
 
 2. There-is-none holy as YHWH ; For there-is-none 
 beside Thee: And there-is-no Rock like our God. 
 
 3. Speak no more so-very-haughtily; Let [not] 
 arrogance come-forth from your mouth: For a God of 
 sciences is YHWH, And by Him are actions weighed. 
 
 4. The bow of the strong-men is broken-to-pieces: 
 And they that tottered are-girded with strength. 
 
 5. The sated have-hired-out-themselves for bread ; And 
 the famished have-ceased [being hungry] : While the 
 barren has-brought-forth seven ; And the many of children 
 (i.e., she that has many children) languishes. 
 
 6. YHWH kills, and makes-alive: He-brings-down to 
 Sheol (i.e., the grave) and brings-up. 
 
 7. YrtHW^H makes-poor, and enriches: He-brings- 
 low, He also lifts-up. 
 
 8. He-raises-up the poor from the dust, From the dung¬ 
 hill He-lifts-up the needy. To seat them with princes, 
 and to-make-them-inherit the throne of glory: For to 
 
632 
 
 THE SONG OF ANNA. 
 
 YHWH [belong] the pillars of the earth, And He-has-set 
 the world upon them. 
 
 9. The feet of His pious-ones will-He-keep, But the 
 wicked shall-be-silenced in darkness: For by strength 
 shall-no man prevail. 
 
 10. YHWH, they-that-contend with Him shall-be- 
 broken-down-with-fear ; Against them in the heavens shall- 
 He-thunder ; YHWH shall-judge the ends of the earth : 
 And He-shall-give strength to His king, And exalt the 
 horn of His Anointed. 
 
 In the opinion of a certain school of expositors, this Song is 
 suited neither to the person nor to the situation of the mother of 
 Samuel. It may be a paean of victory celebrating some warlike 
 achievement, which Anna may have adapted to her triumph over 
 her rival. But, unless one gratuitously assume a priori that, 
 under the influx of the spirit of prophecy, Anna could not 
 foretell, unwittingly it may be, some of the glories of the 
 Messianic kingdom, this hypothesis needs but a passing mention. 
 Anna is a type of the mother of the Forerunner, and of the 
 All-holy. Nor is it a mere coincidence, that in the sublime 
 hymn of jubilant thanksgiving that welled up from her Imma¬ 
 culate Heart, the supremely-Blessed should have borrowed from 
 this Song. With Sarah and Hagar, Anna and her rival are 
 respectively types of the Church and the Synagogue. According 
 to a Jewish tradition, no sooner had Anna conceived, than her 
 rival was stricken with barrenness, and lost all her children by 
 death. Thus too, in striking contrast with the Synagogue, the 
 Church gathered from the Gentiles is the fruitful mother of the 
 children of adoption. We may thus account for the use of this 
 Song at the Lauds of Wednesday, a selection to be further 
 explained by its expression of the sure and certain hope of the 
 triumph of the Christ of God, at the consummation of ages. 
 
 v. 1. “ Enlarged,” wide-open. I can now answer the taunts 
 I had heretofore to bear in silence, v. 3. Literally, “ Multiply 
 not [so that] you speak a haughty-thing.” “Arrogance;” 
 Onkelos, “railing,” “abuse;” LXX., “tall talk;” “Athaq, in text, 
 “bold,' “impudent;” in its secondary sense, the verbal stem 
 means “to become old,” whence Vulgate vetera=o\<\ [reproaches], 
 
ISAIAS XII. I—6. 
 
 633 
 
 worn-out jibes, threadbare abuse. “ God of sciences ” (Plural 
 emphatic), All-knowing. “ By Him are actions,” &c. ; in text, 
 16 with Aleph = ;^/, “Though actions be not weighed,” but the 
 marginal emendation ( Qeri) substitutes Id with Waw = to, by Him ; 
 LXX., “And God prepares (/.<?., fulfils) His own designs.” The 
 clause seems to mean that, in virtue of His Omniscience, God 
 orders and adjusts events according to His plans. Or again, 
 as All-knowing, He is cognizant of the way to help, and, as Just, 
 He puts it into execution, vv. 4—8. Axiomatic statements; 
 such is the wont of His Providence, as is shown in my case. 
 “While the barren-one,” “ Yea, the barren,” “Even the barren;” 
 LXX., “For [because] the barren has borne seven”—“seven,” 
 for a round number; cf. our “dozen or so;” Vulgate, ad sensum , 
 “ plurimos ” (very many). “ Languishes,” as deprived by her 
 premature bereavement of the support her children would have 
 afforded to her old age. v. 9. “ Darkness,” misery. “ Silenced,” 
 cut-off, perish, v. 10. “That contend,” lit ., “His litigants.” 
 She here alludes, not to her rival, but, under prophetic inspiration, 
 to the enemies of Israel, of the godly, and hence of God Himself. 
 The verse is unquestionably Messianic, a warning of judgment by 
 the Christ of God. In her day, Eli, the high priest, was indeed 
 an “ Anointed one,” but there w r as no king. Eli, therefore, cannot 
 be meant. 
 
 Isaias xii. 1—6. 
 
 [Monday at Lauds.] 
 
 1. And thou-shalt-say in that day, I-will-give-thanks to 
 Thee, Y^HW^H ; For Thou-wast-angry with me : Thine 
 anger is-turned-away, and Thou-comfortest me. 
 
 2. Behold, God is my salvation ; I-will-trust, and wall 
 not fear: For my strength and song is YdW YtfHW<?H : 
 And He-is-become my salvation. 
 
 3. Therefore shall-ye-draw waters with joy out of the 
 fountains of salvation. 
 
 4. And ye-shall-say in that day, Give-thanks to 
 YHWH, call upon His Name, make-known His doings 
 among the peoples: Make-mention that His Name is- 
 exalted. 
 
634 
 
 ISAIAS XII. I—6. 
 
 5. Sing-ye to YHWH ; for He-has-done gloriously: 
 Let this be-known in all the earth. 
 
 6. Cry-aloud-for-joy, and sing, thou inhabitress of 
 Tsiyyon (i.e., Sion): For great in the midst of thee is the 
 Holy-One of Israel. 
 
 In chapter x. of his prophecy, Isaias foretells the doom of the 
 Assyrian oppressor; in chapter xi. he foreshows the glories of the 
 Messianic reign. The present chapter is an outpouring of jubilant 
 thanksgiving for the deliverance he even now beholds as present, 
 and connects with the dawn of the Messianic advent. For here, 
 as elsewhere, correlated events, though separated by long periods, 
 blend together in the mental perspective of the Prophet, as type 
 and antitype. The Song is unquestionably Messianic. Its 
 gladsome strains celebrate the promised deliverance from the 
 Assyrian yoke, even as the Song of Moses (Exod. xv.) com¬ 
 memorates the miraculous rescue from Egyptian bondage. In 
 the public prayer of the Church it is a meet thanksgiving for the 
 deliverance of mankind from the powers of darkness. 
 
 v. 1. “Angry with me;” as St. Jerome develops it, “I, who 
 
 have deserved Thine anger, have now found mercy,” &c. 
 
 “Angry,” during the dreary years of the Babylonian exile, v. 2. 
 Trust in God, reliance on His aid, not on the arm of flesh, a 
 lesson taught by the affliction wherewith they had been visited. 
 An echo of the Song of Moses (Exod. xv. 2), cf. Ps. cxvii. 
 (118) 14, which, as closing the Hallel, Pss. cxii. (113)—cxvik 
 (118), was sung at the feast of Tabernacles, while the priest 
 poured the water drawn from the Pool of Siloam into the silver 
 basin at the foot of the altar of holocausts, v. 3. “ Waters.” In 
 
 the sultry East, water is the chief means of quickening and 
 
 refreshment. The Prophet may be said to refer to the life-giving 
 streams drawn by Moses from “ the flinty rock,” which is far from 
 excluding the application of his words to the future outpouring 
 of the Spirit of holiness (cf. St. John iv. 14; vii. 38, 39). 
 “ Fountains,” well-springs ; the Plural connotes their inexhaustible 
 abundance, v. 4. “ Call upon His Name,” i.e., publish, proclaim 
 all that Name implies, His Self-manifestation in His works, in 
 His Self-revelation, culminating, “ in the midst of years,” in the 
 advent of His Christ; cf. Pss. xcv. (96); xcvii. (98); civ. (105). 
 v. 5. Cf. Exod. XV. 
 
THE SONG OF EZECHIAS. 
 
 635 
 
 THE SONG OF EZECHIAS. (Isai. xxxviii. 9—20.) 
 
 [Tuesday at Lauds, and for Lauds in the Office of the Dead.] 
 
 9. A writing of Chiz’qiyyahu, king of Yehudhah: 
 When he-had-been sick, and was-recovered of his sickness. 
 
 10. I said in the quiet of 
 my days, I-shall-go into the 
 gates of Sheol: I-shall-be- 
 lacking the residue of my 
 years. 
 
 11. I-said, I shall not see 
 YdH Y^H in the land of 
 the living : I shall not behold 
 man any more with [i.e., 
 when I am with] the inhabi¬ 
 tants of the place-of-rest [?] 
 (i.e., Hades). 
 
 12. My dwelling is-re- 
 moved and carried - away 
 from me as a shepherd’s 
 tent: I-have-cut-off like a 
 weaver my life; He-will- 
 cut-me off from the thrum ; 
 from day to night wilt-Thou- 
 make-an-end of me. 1 
 
 13. I-calmed [my mind] 
 until morning ; as a lion, so 
 breaks-He all my bones: 
 From day to night wilt- 
 Thou-make-an-end of me. 1 
 
 14. As a twittering swal¬ 
 low so did-I-chatter; I- 
 moaned as a dove: Mine 
 eyes fail [with looking] up¬ 
 ward ; YrzHW^H, I am in 
 anguish, be-Thou-my-surety. 
 
 10. I said in the half of 
 my days, I-shall-go to the 
 gates of the grave: I-miss 
 the residue of my years. 
 
 11. I-said, I shall not see 
 the Lord God in the land of 
 the living: I shall-behold 
 man no more, nor the in¬ 
 habitant of rest. 
 
 12. Mine age is removed 
 and rolled-up from me like a 
 shepherd’s tent: My life is cut¬ 
 off as by a weaver ; While 
 was yet beginning [the web], 
 He-cut-me-off; From morn¬ 
 ing to night Thon - wilt - 
 make-an-end of me. 
 
 13. I - waited - anxiously 
 till morning; as a lion, so 
 has-He-crushed all my bones : 
 From morning till night wilt- 
 Thou-make-an-end of me. 
 
 14. As a young swallow, 
 so do-I-chatter: I-moaned 
 as a dove: mine eyes are 
 dimmed with looking up¬ 
 ward ; Lord, I-suffer violence, 
 be-Thou-my-surety ! 
 
 J A repetition wanting in the Syriac ; seemingly inserted in the text by 
 mistake. 
 
636 
 
 THE SONG OF EZECHIAS. 
 
 15. What shall-I-say? He 
 has both spoken to me, and 
 He Himself has-done it: I- 
 will-go-slowly all my years 
 because of the bitterness of 
 my soul. 
 
 16. ’Addnay, by these- 
 things men-live : And wholly 
 therein is the life of my 
 spirit; Wherefore recover me 
 and make-me-to-live. 
 
 17. Behold, for peace was 
 mine exceeding bitterness: 
 But Thou hast-loved my 
 life (and drawn it up) from 
 the pit of destruction ; For 
 Thou-hast-cast-all my sins 
 behind Thy back. 
 
 18. For Sheol (i.e., the 
 grave) cannot - give-Thee- 
 thanks, death cannot-praise 
 Thee : They-that-go-down 
 to the pit cannot-hope for 
 Thy truth. 
 
 19. The living, the living, 
 he shall-give-Thee-thanks, 
 as I [do] to-day : The father 
 to the children shall-make- 
 known Thy truth. 
 
 20. YtfHW^H to save me : 
 Therefore will-we-sing my 
 songs to stringed - instru¬ 
 ments, All the days of our 
 life in the house of YHWH. 
 
 15. What shall-I-say? And 
 what answer-will-He-make 
 to me? Since He Himself 
 has-done it: I-will-reflect 
 before Thee on all my years 
 in the bitterness of my soul. 
 
 16. Lord, do men live by 
 these-things, And is the life 
 of my spirit in such-things ? 
 Thou-wilt-chasten me, and 
 make-me-to-live. 
 
 17. Behold, unto peace 
 was mine exceeding bitter¬ 
 ness : But Thou hast-de- 
 livered my soul,that it should 
 not perish; Thou-hast-cast 
 all my sins behind Thy back. 
 
 18. For the grave cannot- 
 give-Thee-thanks, nor can 
 death praise Thee: They 
 that go-down into the pit 
 cannot-hope for Thy truth. 
 
 19. The living, the living, 
 he shall-give-thanks to Thee, 
 as I [do] to-day: The father 
 to the children shall-make- 
 known Thy truth. 
 
 20. Lord, save me: And 
 we-will-sing our psalms All 
 the days of our life in the 
 house of the Lord. 
 
 This Song is preceded in Isaias xxxviii. by a narrative, which, 
 in some parts, seems to be an abridgment of 4 (2) Kings xx. 
 1 here is no duplicate of the Song in Kings. Another copy would 
 
THE SONG OF EZECHIAS. 
 
 637 
 
 have been of great use, to clear up obscurities arising from the 
 concise, poetical diction, in part, too, from incorrect transcription. 
 In the mode of its composition, it resembles the Psalms, and 
 not a few of its metaphors are to be found in Job. The title is 
 paraphrased in the Targum of Jonathan. “ A writing of thanks¬ 
 giving for the miracle wrought on Ezechias, King of the tribe of 
 the house of Judah, after he had been sick,” &c. (as in text). 
 
 v. 10. “In the quiet of,” &c., so Gesenius, “when I might 
 reign in quietness;” LXX., “in the height of,” probably reading 
 (or guessing [?]) Vxamey for bi(\Jimy of text (d mistaken for r ); 
 Syriac, like St. Jerome, “in the midst of my years.” Many 
 modern expositors render it (so too Revised Version), “in the 
 noo?itide of my,” &c. Those who adopt “ quiet ” explain it 
 variously. St. Cyril, while mentioning the rendering of LXX. 
 (see above), says that other translators give, “in the half” (kv 
 y/ulaa, en heemisei—in dimidio of Vulgate) “of my days.” The 
 King was then in his thirty-ninth year 1 (cf. 4 (2) Kings xviii. 2), as 
 he lived to the age of fifty-four. “The gates of Sheol,” “gates” 
 for the whole (cf. St. Matt. xvi. 18). “Be lacking,” i.e., “missed,” 
 so Gesenius; LXX., “ I shall part (KaraXeu/^n, kcitaleipso) with my 
 remaining years.” “ I shall be (am) deprived of,” so “ I miss,” 
 “ have to seek ; ” so Thalhofer. Aptly rendered in Vulgate, qucesivi 
 (“I sought”), v. 11. “YH,YH” seems to be for YHWH , as 
 is read in some few Hebrew MSS. and in the Syriac. It may be 
 an emphatic repetition. It refers to the perceptible manifestation 
 of the Divine Presence over the Ark. “Place of rest” (=Hades), 
 so Gesenius. Others, “ of ceasing [to live].” Thalhofer observes 
 that St. Jerome here renders with of text by et (— and), and takes 
 him to mean those who enjoy the peace of earthly life, who, 
 whatever their lot, are happy in comparison with the inhabitants 
 of the nether world (cf. Pss. vi. 6; xxix. (30) 10; Job x. 21 ; 
 Eccl. ix. 10). Others understand by chadhel ( = rest), “the 
 present age,” “ time,” “ the world ” ever tending to its end ^cessa¬ 
 tion). v. 12. “Dwelling;” “habitation,” so Gesenius. These 
 comparisons are to be met with in Job : the bodily frame as the 
 “dwelling” of the soul, Job iv. 19; 2 Cor. v. 1—4; 2 St. Peter 
 i. 13, 14; “the tent,” Job iv. 21 (Hebrew text); the “cutting 
 1 Qimchi, “ in the ciitting off of my days ; ” so too de Muis and Agellius. 
 
6 3 8 
 
 THE SONG OF EZECHIAS. 
 
 short” of life, Job vi. 9; xxvii. 8 (text); “weaver’s shuttle,” Job 
 vii. 6. But “age,” “generation” ( i.e ., lifetime), are favoured by 
 Rashi, and the Targum of Jonathan, “From the children of my 
 generation are my days removed, they are cut short, they are 
 departed from me, and are folded up like a shepherd’s tent.” In 
 Ps. xlviii. (49) 20; the word in text (dor) may be rendered 
 “ habitation.” Or again, dor may be taken of his “ race,” his 
 “posterity.” From 4 (2) Kings xxi. 1 (cf. Isai. xxxviii. 5), we 
 may infer that the King was then without issue, so that his 
 premature death would render impossible the fulfilment of the 
 Messianic promises. “ Plucked up,” used of the ropes of a tent. 
 “ I have cut off,” &c., of Masoretic text, creates a difficulty, as 
 his impending death was surely not to be self-inflicted, hence the 
 ancient versions, one and all (Syriac, Symmachus, Theodotion), 
 render the verb in Passive. “Rolled up” of Vulgate (cf. Revised 
 Version, “I have rolled up like a weaver my life”) comes from 
 vocalizing the verb in text (n-gh-l-h = mgh’l&h, from gdldh, “ he 
 was naked, made naked ”), as ndghoWah, from galal, “ he rolled.” 
 As shown above, Targum combines the two meanings, and 
 favours the Vulgate version of next clause. Targum, “My life 
 is cut short like the wool of shepherds. By this sickness He 
 (God) will cut me down.” Bickell’s rendering preserves the 
 parallelism and connection of the clauses better than any other: 
 “ My habitation is taken away and is gone from me; as a 
 shepherd’s tent am I rolled up; as a weaver does he cut off my 
 life from the thrum.” “ From morning,” &c.; he expected death 
 in the course of the day of Isaias’ warning, v. 13. “ I calmed 
 [my mind] until morning,” so Gesenius; not very different from 
 Vulgate, “I was hoping” (cf. St. Jerome on Job iv. 7). Others, 
 taking “ lion ” from the next clause, “I compared [myself] to a 
 lion;” Targum, “I roared like a lion;” Vulgate, “I was hoping 
 [to live at most] till the next morning.” “ Break [crush] . . . 
 bones,” better taken impersonally, or of the virulence of the 
 disease, as the agent; he expects death in the evening at the 
 latest, v. 14. “As a swallow” (Ksus ); the next word ifaghur) 
 puzzles translators : Aquila renders these two initial words, “ as a 
 horse agor ” (sus more commonly-“ horse”); Theodotion, “sis 
 agor ” (merely transliterating text); Symmachus, “ as a swallow 
 
THE SONG OF EZECHIAS. 
 
 639 
 
 shut up” ( = caged [?]). In Jerem. viii. 7, Vulgate renders these 
 same words, “swallow and stork;” LXX. omits the second word. 
 St. Jerome’s “ chick of a swallow” ( = young swallow), shows that 
 he took aghur to mean “twittering,” which suggested the cries of 
 the nestlings eager for the food brought by the parent bird, 
 hence “young swallow.” Gesenius (. Heb. Lex. s.v.) suggests for 
 “twittering” (which he adopts in his Thesaurus ), “a swallow 
 flying in circles Syriac, “a chattering swallow.” “I moaned;” 
 verb in text means “ to murmur,” “ mutter,” “ meditate.” “ Mine 
 eyes languish [with desire],” or “grow dim.” “Be surety;” 
 Gesenius, i.e., “take me under Thy protection.” In early copies 
 of Vulgate, sponde (= “ be surety”) is read instead of responde 
 (= “answer”), which may be taken as equivalent to the former. 
 “I suffer violence” (vim patior ), is a forensic phrase, indicative of 
 helplessness under wrong, or oppression; so too respondere , in 
 this connection, denotes the office of a patron, or advocate, 
 v. 15. In text, this marks a revulsion of feelings on receiving the 
 assurance that his life was spared (supra, v. 5). “What can I 
 say ”—that were an adequate thanksgiving ? “ He has both 
 
 promised me”—recovery and length of days, “and He Himself 
 has performed [it].” “ I-will-go-slowly ” (i.e., submissively); “I 
 
 will act modestly and submissively, as if I would never cease to 
 lament,” Gesenius (s.v. dadhali). The verb, “ I-will-go-slowly,” 
 occurs only here and in Ps. xli. (42) 5; hence a variety of 
 renderings, Syriac reading “my sleep” instead of “my years” (for 
 shendthay of text, sttncLthi), “ He has taken away all my sleep.” 
 No visible difference between the words in the unpointed text. 
 In some copies of LXX. Theodotion’s rendering is met with, 
 “ He has led me all my years ” (a vtos eiroLrjo-ev KaOo^yqonv -rravTas 
 €vlclvtovs gov, avtos epoieesen kathodeegeesin pantas eniavtous mou). 
 Foreiro aptly observes that ’ edadah means “to go,” “to walk;” 
 thus in text of Eccl. vi. 9, we read, lit., “than the walking 
 of soul; ” in Revised Version, “ than the wandering of desire ” 
 (lit. for “philosophical speculation” [?]) ; T but “to walk through 
 (over [?]) all one’s years” comes to much the same as Vulgate 
 “I will reflect upon.” v. 16. “Si” ( = if) is wanting in text, and 
 in the earlier editions and MSS. of St. Jerome, and is unnoticed 
 
 1 Knabenbauer’s explanation of the clause ( Isaias , tom. ii.). 
 
640 
 
 THE SONG OF EZECHIAS. 
 
 by several commentators. According to Kaulen, it may be an 
 interrogative particle. On account of the ambiguity of the prepo¬ 
 sitions, expositors differ here. It were well to bear in mind that 
 in Vulgate the plaint continues till v. 17, where Tn autem 
 (= “ But Thou ”) introduces the transition from complaint to 
 thanksgiving, which, in text, begins at v. 15. In Vulgate, v. 15 
 may be rendered, “Why call upon God for deliverance? ’Tis 
 He that has sent this mortal sickness. It remains then for me 
 but to call to mind my bygone years in bitterness of soul.” 
 v. 16. The trials and miseries of our mortal life—“Lord, hast 
 Thou indeed appointed to us a life so full of misery? Is my 
 life to end thus ?—‘ in the midst of my days/ I submit to Thy 
 chastening, yet do Thou prolong my days.” A prayer the 
 following consideration gives weight to: “ Lo, in the flower of 
 mine age, while (on account of mine efforts to restore Divine 
 worship, and mine own piety, I looked forward to the long and 
 prosperous life promised to the godly) I am suddenly cut off as 
 one of the wicked—‘exceeding bitterness.’” In text, v. 16. 
 “ By these things [Thy promises and wondrous deliverances] men 
 live [cf. French Von vit , German man lebt\ and my life is wholly 
 stayed by these things” (mentioned in v. 15). “Thou shalt heal 
 me [or, do Thou heal me] and prolong my life.” “ Chasten ” 
 (corripias) of Vulgate comes from reading halam = “ he smote,” 
 “ beat,” instead of chalam of present text [He instead of H eth = 
 Chetii). v. 17. “In peace;” so St. Jerome’s comment shows 
 in pace of Vulgate is to be taken. “When peace was restored to 
 my people, and the city was in security, I alone was brought 
 down to death’s door: thus was peace more bitter than any 
 bitterness. But Thou hast clung to my soul ( = my life), [and 
 drawn it up] from the pit of destruction,” or “nothingness” 
 (pregnant construction). “ Cast behind—back,” i.e., forgiven and 
 forgotten (cf. 3 (1) Kings xiv. 9 ; Ezech. xxiii. 35 ; Ps. xlix. (50) 17). 
 v. 18. The dead can no longer join in public worship, to which 
 the verbs in text mainly refer; cf. “when no man can work ” 
 (St. John ix. 4). “Cannot hope,” being no longer in via (on the 
 way), but in termino , they can neither merit, nor demerit—have 
 nothing more to hope for. v. 19. “ Living,” a repetition marking 
 grateful jubilation. “ Sons,” perhaps yet to be begotten, v. 20. 
 
THE SONG OF THE THREE HOLY YOUTHS. 641 
 
 “YHWH [is at hand, ready] to save.” “Our songs,” the public 
 thanksgiving for his recovery. “ Stringed instruments; ” like his 
 forefather David. His zeal for the splendour of Divine worship is 
 recorded 2 Chron. xxix.; for his endeavours to promote sacred 
 music, cf. 2 Chron. xxix. 25—30. 
 
 The race of Adam lay under the doom of death, and of 
 everlasting damnation, when God sent Him of whom the Prophet 
 . Yesha'yahu ( = Isaiah = Divine deliverance) was a type, to 
 announce and to bestow salvation. When reciting this Song, 
 we would do well to recall to mind our former wretched con¬ 
 dition, and to give thanks for this deliverance. In the Lauds of 
 the Office of the Departed, this Song, in its former part, voices 
 the plaint of the holy souls yearning for the vision of God (cf. 
 v. 13). The remaining verses may be taken as their thanksgiving 
 for the release a sure and certain hope makes, as it were, already 
 present to them—hence its selection for Lauds. 
 
 THE SONG OF THE THREE HOLY YOUTHS. 
 
 (Dan. iii. 57—88.) 
 
 [Lauds on Sundays and Festivals, and for Ferias in Paschal-time.] 
 
 57. All ye works of the Lord, bless the Lord : Praise 
 and highly-exalt Him for ever. 
 
 58. Ye angels of the Lord, bless the Lord : Praise and 
 highly-exalt Him for ever. 
 
 59. Ye heavens, bless the Lord : Praise and highly- 
 exalt Him for ever. 
 
 60. All ye waters that are above the heavens, bless the 
 Lord : Praise and highly-exalt Him for ever. 
 
 61. All ye hosts of the Lord, bless the Lord: Praise 
 and highly-exalt Him for ever. 
 
 62. Sun and . moon, bless ye the Lord : Praise and 
 highly-exalt Him for ever. 
 
 63. Stars of heaven, bless ye the Lord : Praise and 
 highly-exalt Him for ever. 
 
 64. Every shower and dew, bless ye the Lord : Praise 
 and highly-exalt Him for ever. 
 
 PP 
 
642 THE SONG OF THE THREE HOLY YOUTHS. 
 
 65. All ye winds of God, bless the Lord : Praise and 
 highly-exalt Him for ever. 
 
 66. Fire and solar-heat, bless ye the Lord : Praise and 
 highly-exalt Him for ever. 
 
 67. Winter and summer, bless ye the Lord : Praise and 
 highly -exalt Him for ever. 
 
 68 . Ye dews and rime, bless the Lord: Praise and 
 highly-exalt Him for ever. 
 
 69. Ye frost and cold, bless ye the Lord : Praise and 
 highly-exalt Him for ever. 
 
 70. Ice and snow, bless ye the Lord : Praise and 
 highly-exalt Him for ever. 
 
 71. Nights and days, bless ye the Lord: Praise and 
 highly-exalt Plim for ever. 
 
 72. Light and darkness, bless ye the Lord : Praise and 
 highly-exalt Him for ever. 
 
 73. Lightnings and clouds, bless ye the Lord : Praise 
 and highly-exalt Him for ever. 
 
 74. Let the earth bless the Lord : Let it praise and 
 highly-exalt Him for ever. 
 
 75. Ye mountains and hills, bless the Lord : Praise 
 and highly-exalt Him for ever. 
 
 76. All ye things that-sprout-forth on the earth, bless 
 the Lord : Praise and highly-exalt Him for ever. 
 
 77. Ye well-springs, bless the Lord : Praise and highly- 
 exalt Him for ever. 
 
 78. Ye seas and rivers, bless the Lord : Praise and 
 highly-exalt Him for ever. 
 
 79. Ye whales and all that move in the waters, bless 
 the Lord : Praise and highly-exalt Him for ever. 
 
 80. All ye fowls of the heaven, bless the Lord : Let it 
 praise and highly-exalt Him for ever. 
 
 81. Ye beasts wild and tame, bless the Lord : Praise 
 and highly-exalt Him for ever. 
 
 82. Ye children of men, bless the Lord : Praise and 
 highly-exalt Him for ever. 
 
 83. Let Israel bless the Lord : Praise and highly-exalt 
 Him for ever. 
 
THE SONG OF THE THREE HOLY YOUTHS. 
 
 84. Ye priests of the Lord, bless the Lord : Praise and 
 highly-exalt Him for ever. 
 
 85. Ye Servants of the Lord, bless the Lord : Praise 
 and highly-exalt Him for ever. 
 
 86. Ye spirits and souls of the just, bless the Lord : 
 Praise and highly-exalt Him for ever. 
 
 87. Ye holy and humble-men of heart, bless the Lord : 
 Praise and highly-exalt Him for ever. 
 
 88. Ananias, Azarias and Misael, bless ye the Lord : 
 Praise and highly-exalt Him for ever. 
 
 89. [Bless vve the Father, and the Son, with the Holy 
 Ghost: Let us praise and highly-exalt Him for ever.] 
 
 Blessed art Thou, O Lord, in the firmament of heaven : 
 And worthy-of-praise, and glorious and highly-exalted for 
 ever. (v. 56 transposed.) 
 
 This sublime hymn forms part of that we find in the deutero- 
 canonical addition to Daniel (iii. 52—90), translated by St. Jerome 
 from Theodotion’s version. It is wanting in the Hebrew text. 
 In the Breviary the ever-recurring refrain, “ Praise and highly 
 exalt,” &c., is for the most part omitted, so that, as a rule, two 
 verses coalesce into one. It is said that Pope St. Damasus I. 
 added v. 89, to glorify the Most Holy Trinity, and transposed 
 v. 56 (iii. Daniel) to its present position, as the finale of the Song. 
 This verse takes the place of the lesser Doxology (“Glory to the 
 Father,” &c.), which, on that account, is omitted at its close. 
 At Sunday Lauds, it is a thanksgiving for the resurrection of the 
 Crucified, the earnest of the glories wherewith Nature is to be 
 invested at His second coming. On festivals, it invites the 
 creation to join with us in celebrating the mystery, or in praising 
 the wonders God has wrought in His Saints. The altar is the 
 source of a hallowing virtue and glorified renewal, which reach 
 even the irrational and inanimate creation (in the early ages the 
 Sacramentals were blessed and administered during Mass). Meet 
 then is it that, when returning from the Eucharistic celebration, 
 we should invite all creatures to join us in thanksgiving to Him 
 who daily feeds us with His glorified Flesh and Blood, thus 
 imparting to us the earnest of the glory to come, which from risen 
 
644 THE SONG OF THE THREE HOLY YOUTHS. 
 
 humanity will flow forth and transfigure “ the new heavens and 
 earth we look for, according to His promise” (2 St. Peter iii. 13). 
 
 v. 57. A general summons to all creation. Nature rehearses 
 the praises of God, in that it shows forth the traces of His wisdom 
 and power, and clearly mirrors the invisible things of the Godhead 
 (cf. Wisdom xiii. 3—5 ; Rom. i. 19, 20). vv. 58, 59. Vulgate here 
 follows LXX., as in Theodotion v. 58 follows v. 59. He seems 
 to have taken “ heavens ” in the fullest amplitude of its meaning; 
 while LXX. follow the order of dignity—“angels,” the first and 
 most gifted of creatures. In v. 59, “heavens” is by them taken 
 in its more restricted sense, as appears from v. 60; cf. v. 80. 
 v. 60. LXX., “Ye waters arid all the things above the heavens;” 
 but this conjunction is omitted by Theodotion and by most 
 ancient versions. v. 61. “Hosts;” Theodotion, “host” in 
 Singular. The starry heavens, the constellations, planets, &c. 
 Cf. Isai. xl. 26; Baruch iii. 34, 35. v. 64. The Song passes now 
 to the several sublunary phenomena, v. 65. “Winds of God;” 
 LXX. and Theodotion, “All ye winds, bless ye the Lord ” (7rdvra 
 rd 7 rvev/jLaTa, panta ta pnevmatci ); cf. “ Stormy wind,” Ps. cxlviii. 8. 
 v. 67. The Sarum Breviary reads here, “frigus et sestos ” 
 (summer), instead of “aest^s” of the received text; LXX., ptyo? 
 kciI i J/vxos, rhigos kai psychos (frost and cold) coupling together, 
 as in v. 66, two similar things. Theodotion, Syriac, and Old 
 Italic omit vv. 67, 68, and differ in the sequence of the verses ; 
 vv. (of LXX. and Vulgate) 66, 71, 72, 69, 70, 73, thus avoiding 
 needless repetitions, such as “ dew ” (ros, rores), vv. 64, 68; 
 “Cold,” vv. 67, 69. v. 71. “Nights” precedes “days,” conformably 
 with the Shemitic custom of fixing the beginning of the day 
 at the preceding evening, v. 78. In Theodotion and Old Italic, 
 “sea” in Singular, v. 77 (Vulgate) follows next. The repetitions 
 just now noticed may be due to the translator’s inaccurate render- 
 ing, or misunderstanding of the Chaldaic text, in which the same 
 word occurs with different shades of meaning, v. 83. “ Israel ” 
 chosen by special predilection, v. 85. “Servants,” i.e., most 
 probably Levites and the inferior ministers of the Temple, v. 87. 
 “Humble of heart,” or “afflicted,” but bearing affliction with 
 resignation. 
 
SONG OF HABACUC. 
 
 645 
 
 SONG OF HABACUC. (Hab. iii.) 
 
 [Friday at Lauds.] 
 
 1. A Prayer of Chabhaq- 
 quq the prophet, on Shigh’- 
 yonoth : 
 
 2. YrzHWVH, I-have-heard 
 the report of Thee, [and] am- 
 (was)-afraid ; YHWH, Thy 
 work, in the midst of years 
 do-Thou-revive it; In the 
 midst of years make-it - 
 known : In wrath remember 
 mercy. 
 
 3. God comes from Teman, 
 And the Holy-One from 
 Mount Paran. Selah. His 
 glory covered the heavens, 
 And of His praise the earth 
 was-full. 
 
 4. And [His] brightness 
 was as the light. He had 
 horns in His hand (lit., 
 Horns from His hand to 
 Him): And there was the 
 covering of His might [the 
 hiding of His power]. 
 
 5. Before Him went pesti¬ 
 lence : And burning - fever 
 went-forth at His feet. 
 
 6. Pie-stood, and measured 
 the earth; He-beheld, and 
 made the nations tremble ; 
 And the everlasting moun¬ 
 tains were - scattered - into- 
 dust, The everlasting hills 
 sank-down: His ways arc 
 everlasting. 
 
 1. A prayer of Habacuc 
 the prophet, for ignorances. 
 
 2. O Lord, I-have-heard 
 the report of Thee, and was- 
 afraid ; O Lord, Thy work, 
 in the midst of years do- 
 Thou-quicken it; In the 
 midst of years make it 
 known : In wrath remember 
 mercy. 
 
 3. God shall-come from 
 the South. And the Holy- 
 One from Mount Pharan : 
 His glory covered the 
 heavens, And of His praise 
 the earth was full. 
 
 4. His brightness shall be 
 as the light. Horns are in 
 His hands : There was His 
 power hidden : 
 
 5. Before Him stalks death: 
 And the devil goes-forth at 
 His feet. 
 
 6. He-stood, and measured 
 the earth; He-beheld, and 
 drove-asunder the nations; 
 And the everlasting moun¬ 
 tains vanished-into-dust, The 
 hills of the world were- 
 bowed, At His everlasting 
 goings-forth. 
 
646 
 
 SONG OF HABACUC. 
 
 7. I-saw the tents of Khu- 
 shan under calamity: The 
 curtains of the land of 
 Midh’yan trembled. 
 
 8. Was Y^HW^H angry 
 against the rivers ? Was Thy 
 wrath against the rivers ? 
 Thine indignation against 
 the sea: That Thou-didst- 
 ride on Thy horses, [On] 
 Thy chariots of salvation ? 
 
 9. Thy bow was made 
 quite bare; The oaths of 
 (i.e., to) the tribes were a 
 [sure] word. Selah. Thou- 
 didst-cleave the earth with 
 rivers. 
 
 10. The mountains saw 
 Thee, and were-in-travail; 
 The tempest of waters over¬ 
 flowed : The deep gave (i.e., 
 uttered) his voice, And lifted- 
 up his hands on high. 
 
 11. The sun [and] moon 
 stood-still in their (lit., her) 
 habitation : At the light of 
 Thine arrows they-went; At 
 the gleam of the lightning 
 of Thy spear [i.e., Thy 
 glittering spear]. 
 
 12. In indignation Thou- 
 didst - march through the 
 land : In anger Thou-didst- 
 trample down (i.e., thresh) 
 the nations. 
 
 13. Thou-art-come-forth 
 for the salvation of Thy 
 
 7. For [their] iniquity I- 
 saw the tents of ^Ethiopia 
 [tremble] : The curtains of 
 the land of Madian were- 
 dismayed. 
 
 8. Wast-Thou-angry with 
 the rivers, O Lord ? Or was 
 Thy wrath against the rivers? 
 Or Thine indignation against 
 the sea: That Thou-didst 
 ride on Thy horses, And Thy 
 chariots were salvation ? 
 
 9. Thou wilt surely take 
 up Thy bow ; [According to] 
 the oaths to the tribes, which 
 Thou didst utter: Thou- 
 didst-cleave the rivers of the 
 earth. 
 
 10. The mountains saw 
 Thee, and were-in-pain ; The 
 inundation of waters passed- 
 over : The abyss uttered her 
 voice; The deep-flood lifted - 
 up its hands. 
 
 11. The sun and moon 
 stood-still in their habita¬ 
 tion : At the light of Thine 
 arrows ; They went at the 
 shining of Thy glittering 
 spear. 
 
 12. In fury Thou-didst - 
 trample upon the land : In 
 anger Thou-didst-astound 
 the nations. 
 
 13. Thou-art-come-forth 
 for the salvation of Thy 
 
SONG OF HABACUC. 
 
 647 
 
 people, For victory with 
 Thine anointed: Thou-didst- 
 strike-off the head from the 
 house of the wicked-one, 
 Laying-bare the foundation 
 even to the neck. Selah. 
 
 14. Thou - didst - thrust- 
 through with his own spears 
 the head of his leaders; 
 They - rushed - [upon me]- 
 like-a-storm to scatter me: 
 Their rejoicing was as to 
 devour the poor secretly. 
 
 15. Thou-didst-treacl the 
 sea with Thy horses: The 
 foam of mighty waters. 
 
 16. I-heard, and my belly 
 trembled ; At the voice my 
 lips quivered ; Rottenness 
 entered into my bones, and 
 my knees and feet trembled 
 (lit., I trembled in my lower- 
 parts) : I who must-silently- 
 wait for the day of trouble, 
 When [it (?)] he-comes - up 
 against the people [that-] 
 shall-invade them (lit., him). 
 
 17. For [though] the fig- 
 tree shall not blossom, And 
 there be no produce in the 
 vines ; The labour of the 
 olive may-fail, And the fields 
 yield no food : The flock 
 may-be-cut-off from the fold, 
 And there-shall be no cattle 
 in the ox-stalls ; 
 
 people, For victory with 
 Thine Anointed : Thou- 
 didst-smite the head from 
 the house of the wicked-one, 
 Thou - didst - lay - bare its 
 foundation even to the neck. 
 
 14. Thou-didst-curse his 
 sceptres, the head of his 
 warriors, rushing on like a 
 whirlwind to scatter me; 
 Their exultation was as that 
 of one who devours the poor- 
 man secretly. 
 
 15. Thou madest a path 
 in the sea for Thy horses, 
 In the mire of deep waters. 
 
 16. I-heard, and mine 
 inmost parts shuddered, My 
 lips quivered at the report ; 
 May rottenness enter into 
 my bones, and swarm be¬ 
 neath me ; That I-may-rest 
 in the day of trouble, That 
 I-may-go-up to our girded 
 people. 
 
 17. For [though] the fig- 
 tree shall not blossom, And 
 there be no fruit in the vine¬ 
 yards : The labour of the 
 olive may disappoint; and 
 the fields yield no food : 
 The flock shall - be-cut-off 
 from the sheep-fold, And 
 there be no cattle-in the 
 stalls : 
 
 18. Yet I will-rejoice in 
 
 18. Yet I will-rejoice in 
 
648 
 
 SONG OF HABACUC. 
 
 Y^HW^H : I-will-joy in the 
 God of my salvation. 
 
 19. YHWH ’Adonay is 
 my strength, And He-makes 
 my feet like hinds’ [feet], 
 
 And will-make-me-to-walk 
 on my high-places : For the 
 Chief - Musician on my 
 stringed-instruments. 
 
 This sublime poem is the third and closing chapter of the 
 prophecy of Habacuc. Chap. i. 2—4 opens with a denunciation 
 of the crimes of Judah. 5—11 contain a warning of impending 
 punishment, at the hands of the Chaldaeans, as ministers of Divine 
 justice. After a series of plaints and questionings (vv. 12—17), 
 he receives (chap, ii.) the assurance that Israel is to be restored, 
 and of the utter ruin which is to overtake the Chaldaeans. The 
 Song (chap, iii.) may be said to combine the two moments of 
 his prophecy. In v. 2 we have a brief summary of the Song; 
 vv. 3—7, the glories and terrors of the Theophany, followed by a 
 two-fold description of the vengeance in store for the oppressors 
 of God’s people, presented (vv. 8—11) figuratively, and then 
 (vv. 12—15) in terms setting forth the Divine action. In both 
 descriptions mercy tempering wrath, judgment is not lost sight of 
 (cf. vv. 9—13). He next passes to the fear wherewith it behoves 
 the people to await the impending chastisements (vv. 16, 17), a 
 fear to be tempered with the steadfast hope of future deliverance. 
 
 v. 1. Tephillah , or “Prayer” in the wider meaning, which 
 comprehends every lifting up of the mind to God; an earnest 
 and prayerful meditation on the wrath to come; in a word, 
 me?ital prayer. “ Shigh’yonoth,” derived by St. Jerome from 
 shaghah ( = “ he wandered,” “ went astray ”); it occurs once only, 
 in Singular ( shighdydn ), in Title of Ps. vii. Aquila and Symmachus 
 agree here with St. Jerome (eVi dy vor)[ mxtuv, epi agnoeematori); 
 Theodotion, “for voluntary [faults],” if, however, we are not to 
 read “ involuntary,” uKoucriaoyuov, akousiasnwn , for e/<ou(riaor/xd>v, 
 hekousiasmon; LXX., “Prayer of . . . with a song (/xct d>S 
 mef ddees).” But it is needless to multiply conjectures ; the 
 meaning of the word is irrecoverably lost. v. 2. “ Report,” 
 
 the Lord : And will-exult 
 in God my Saviour. 
 
 19. The Lord God is my 
 strength, And He-will-make 
 my feet like harts’ [feet], And 
 will-lead me on my high- 
 places : He, the conqueror, 
 while I sing psalms. 
 
SONG OF HABACUC. 
 
 649 
 
 declaration of the judgment impending over Judah and the 
 Chaldaeans. “ Midst of years,” to be referred (perhaps) to “ the 
 time appointed” for the fulfilment of the vision. LXX., “Between 
 (in the midst of) two living creatures [£oW, zoon , animals] 
 Thou shalt be known.” This rendering, taken from the pre- 
 Hieronymian Latin version, is still preserved in Respond 4 
 and Respond 6 of the Nocturns of Christmas Day and of the 
 Circumcision respectively, and in the Tract following the first 
 Lesson in the Mass of the Presanctified. Tertullian, with some 
 others, interprets it of the two thieves. Another view of Tertullian 
 applies this to Moses and Elias witnessing to the Christ on the 
 Mount of the Transfiguration. Others take it to mean the Jews 
 and Gentiles called to the unity of the Church—the two Testa¬ 
 ments. In some old Catena of LXX., for £cW, zoon (animals), 
 lu)< 2 v, zoon ( = “lives,” “ages”) is read. v. 3. “Teman,” “the 
 South,” its meaning as a common noun. So Vulgate and 
 Theodotion; but LXX., Aquila, and Symmachus, ®a i/idv 
 (= “ Thaiman ”), a topographical name designating the region 
 to the east of Edom, or Idumaea, S.E. of Palestine. As “ Mount 
 Pharan ” occurs in the next clause, Teman seems to be required 
 by the parallelism. The allusion to Deut. xxxiii. 2 is obvious. 
 “Paran,” “Pharan” (as St. Jerome invariably transliterates 
 Hebrew p initial by T/i), a waste mountainous region lying 
 between Arabia Petraea, Palestine, and Edom. The Prophet 
 depicts the coming manifestation of God, as Judge, Avenger, and 
 Deliverer, by traits borrowed from the Sinaitic Theophany and 
 from the several events of the desert pilgrimage. “ Covered,” 
 dimmed the light of the heavenly bodies. “ Praise,” majesty, 
 splendour, the manifestation whereof will call forth hymns of 
 wondering praise (cf. Isai. vi. 3, “The whole earth is full,” &c.). 
 v. 4. “As the light,” /.<?., the sun. “Horns from His hand,” so 
 literally in text. “ Horns ” = lightning-flashes (Gesenius, s.v.); 
 “rays,” cf. Exod. xxxiv. 29 (LXX. rendering), “the appearance 
 of the skin of his (Moses) face was-made-glorious,” referred to 
 2 Cor. iii. 7. “ There was,” &c.; for sham (= “ there ”) of 
 
 present text, LXX., Syriac, Aquila, Symmachus read sdm ( = “he 
 placed”), whence in Syriac version, “In the city of His hands 
 He will put His strength.” v. 5. Having described the majesty 
 of the Divine manifestation, the poet proceeds to delineate His 
 PP* 
 
650 
 
 SONG OF HABACUC. 
 
 action, as avenger and judge. “ Death ” (in text, dabher ), which, 
 in several other passages, St. Jerome renders “pestilence.” 
 “Resheph,” rendered here “devil” by St. Jerome, who learned 
 from his Hebrew teachers that resheph was their name for the 
 chief of the apostate spirits; but Job v. 7, “bird;” Cant. viii. 6, 
 “lampades” = flames, fiery flashes; Ps. lxxv. (76) 4, “volatilia” 
 = “the flying [shafts] of the bow.” Aquila, Symmachus, and 
 Theodotion here render it “bird,” he., ravenous, swift-winged 
 bird. Text, as it stands, means “and a burning fever follows in 
 His wake.” v. 6. “Measured;” LXX., “and the earth quaked;” 
 Targum, “and shook the earth;” Syriac, “He measured,” “And 
 made the nations to tremble.” “ Everlasting mountains,” “ hills,” 
 mountain-ranges and hills as old as creation, as immovable as the 
 earth itself. “Hills of the earth;” Vulgate, colies mundi (of the 
 world), i.e., “everlasting hills,” as “ olam of text (— seculuni), save 
 in later writings, is never used to mean “world,” not even in 
 Eccl. iii. 11, where “eternity” ( = desire of eternity) is a better 
 rendering. “ His goings-forth are [as] of old; ” explained by 
 Thalhofer, “ In His Self-manifestation by signs perceptible to 
 sense, as judge and avenger, He will appear as of old.” v. 7. 
 “For iniquity” is intended by St. Jerome to be taken in its 
 obvious sense, as he interprets “the tents of Ethiopia” of the 
 worldly-minded, but, as iniquitas is frequently used in Latin for 
 untoward conditions of affairs, times, and places, it is close 
 enough to the text, “in affliction,” “under calamity.” “ Khhshan 
 . . . Midian;” Targum understands this as alluding to Judges 
 iii. 8, 10, and to Gedeon’s rout of the Madianites (Judges 
 vi. vii.). With LXX., St. Jerome, and most expositors, Khushfai 
 is to be taken for Kush, i.e., ^Ethiopia. “Curtains,” “veils;” 
 Vulgate, “skins,” i.e., tents covered with skins. v. 8. The 
 judgment to come passes before the poet’s mental vision, under 
 its two-fold aspect of vengeance on the oppressors of God’s 
 people, and of the wondrous deliverance of the chosen race. By 
 investing it with the features of former judgments and mercies, 
 the Prophet sets forth the unity of the plan, and of the aim of 
 the successive manifestations of God in history. “ Rivers . . . 
 sea,” refer to the passage of Jordan, the crossing of the Red Sea. 
 “ Thy horses,” the storm-clouds whence God flashed lightnings 
 on the Egyptian host, Exod. xiv. 24 (cf. Ps. ciii. (104) 3, “Who 
 
SONG OF HABACUC. 
 
 651 
 
 makes the clouds His chariot”). Chariots of victory = victorious 
 war-chariots, v. 9 combines the destruction of the enemies with 
 the deliverance of Israel. Literal text, “With nakedness shall 
 thy bow be-made-naked ; the oaths of (= to) the tribes, a word ; ” 
 Syriac, “Waking, Thy bow shall awake;” Targum, “Thou art 
 surely made manifest in Thy power, on account of the covenant 
 Thy Word (Memra) entered into with the tribes for ever.” 
 Mattoth (here rendered “tribes”) may mean “sceptres” (LXX., 
 “ Bending, thou didst bend thy bow at sceptres, saith the Lord ”); 
 “spears,” “staves” (so rendered infra , v. 14), “rods.” If 
 “oaths” be referred to (Deut. xxxii. 40—42), we may, with 
 Thalhofer and Revised Version, choose the alternative rendering, 
 “Sworn were the rods (/.<?., punishments) of [Thy] word.” Syriac, 
 “Sated shall darts be at Thy glorious behest,” taking shebhu'dth 
 ( = “oaths”) of text for an inflexion of sabhaL (he was satisfied, 
 sated). Better, however, with St. Jerome, to take “ oaths ” as a 
 complement of the initial verb (“lay-bare,” “awaken”), “Thou 
 shalt awaken (fulfil) the promise contained in, and confirmed by 
 Thine oaths to the tribes.” “ Thou didst cleave,” &c.; the Selah 
 immediately preceding shows that this clause should begin v. 10. 
 Cf. Pss. lxxvi. lxxvii. (77, 78) 17, and 15, 16. Targum para¬ 
 phrases it, “ By the sweat of solid rocks there burst forth rivers 
 overflowing the land.” v. 10. “Mountains,” cf. Pss. xcvi. (97) 5 ; 
 cxiii. (114) 3, 4. “Tempest of waters,” waters pouring down from 
 the clouds, bursting up from the earth, cf. Isai. xxiv. 18. “Voice,” 
 the noise of the flood, v. n. The storm-clouds intercept the 
 light of sun and moon. “ Habitation,” whence they are figured to 
 go forth, when shining upon the world, cf. Ps. xviii. (19) 6. “They 
 went,” i.e.f sun and moon depart, vanish, v. 13. “ With Thine 
 anointed ;” LXX., in some MSS., “ to save Thine anointed-ones ;” 
 Targum, “to redeem Thine anointed one.” “Thine anointed” 
 is gratuitously interpreted of Cyrus, of whom there is here no 
 definite prophecy. “ With Thine anointed ” (“cum Christo tuo”) 
 of Vulgate is better rendered as the direct object of “ to save,” 
 “to save (to give victory to) Thine anointed, theocratic King,” 
 or “ Thine anointed people, with whom Thou hast made a 
 covenant” (cf. Isai. iii. 14. “ With the elders” does not imply 
 
 that they will be assessors, but that they are to be judged). The 
 utter ruin of the Chaldaean Empire is figured by the wholesale 
 
652 
 
 SONG OF HABACUC. 
 
 demolition of a house, v. 14. This threatened overthrow is here 
 described literally. “Thou hast cursed ;” “curse” is one of the 
 meanings the verb in text bears ( n&qabh'ta ), but 4 (2) Kings 
 xviii. 21 he renders it “pierce,” which is close to LXX., Syriac, 
 and Targum. There is no small ambiguity in the word perazav; 
 by St. Jerome, “warriors;” Gesenius, “leaders,” “officers;” 
 LXX. and Syriac, “princes” (Swao-rcov, dynasion ); Targum, 
 “army.” By modern expositors, “villages,” “unwalled settle¬ 
 ments,” “open places,” “hordes.” v. 15. The overthrow of 
 Babylon and release of the captives are presented under the figure 
 of the passage from Egyptian bondage and the crossing of Jordan, 
 despite the mud of its bed ( chomer , in text = “ foam,” “ surge,” 
 “clay,” “mire”), v. 16. Cf. v. 2, “I feared.” His prophetic 
 forecast inspires him with compassion for the Chaldseans, and for 
 his own people, for whom calamities are in store (cf. i. 6, &c.; 
 iii. 17), which cannot be averted (cf. ii. 3). Text runs as follows : 
 “ [I] who shall-rest until the day of tribulation, to go-up (for going 
 up) to the people he-shall-invade him (it).” The several ancient 
 versions seem, one and all, to have had the present text before 
 them, but to have read some few letters differently. LXX., “ I 
 will rest in the day of affliction, from going up to the people of 
 my sojourning;” Syriac, “For He declared and showed to me 
 the day of calamity, which is to come upon the people; ” Revised 
 Version, “ That I should rest in \waiting for] the day of trouble, 
 when it comes up against the people which invades him in troops.” 
 In margin, “ When he that shall invade them in troops comes up 
 against the people,” or, “ comes up to invade them.” Another 
 rendering, “When it comes upon the people assailing him 
 [us (?)].” v. 17. A description of the havoc wrought by the 
 invaders. “ Olive, may lie ,” so literally, an expression common 
 in Latin poetry for fields, vineyards which disappoint expectations 
 by failing to yield fruit, v. 19. “High places” (= bamoth, in 
 text), i.e., Chanaan, the Promised Land; cf. Deut. xxxii. 13. 
 “For the Chief-Musician;” in his commentary, St. Jerome deals 
 with these two final words ( lamnatseach bineghinothay) as the 
 title of the Song. In his version of the Psalms, he invariably 
 renders the word corresponding to “ the Chief-Musician ” in the 
 titles, “ Victori ” ( = “ to the victor,” “ conqueror ”), so too here, 
 in commentary. As the judgment denounced against the 
 
SONG OF THE BLESSED VIRGIN MARY. 653 
 
 Chaldaeans prefigures the victory of the Christ over sin and its 
 author, and over death, “the wages of sin,” this Song is typically 
 Messianic, hence is it assigned for Ferial Lauds on Fridays, and 
 for Good Friday Lauds. The extracts from the ancient versions 
 show that both translation and commentary are, to some extent, 
 conjectural. 
 
 SONG OF THE BLESSED VIRGIN MARY. 
 
 (St. Luke i. 46—55.) 
 
 Viilgate. 
 
 46. And Mary said, My 
 soul doth-magnify the Lord, 
 
 47. And my spirit exults 
 in God my Saviour. 
 
 48. For Hc-has-looked- 
 upon the low-estate of His 
 bond-maiden ; For behold, 
 from henceforth all genera¬ 
 tions shall-call me blessed. 
 
 49. For He that is mighty 
 has-donc to me great-things ; 
 And holy is His Name. 
 
 50. And His mercy is from 
 generation to generations, 
 to-them-that-fear Him. 
 
 51. He - has - wrought 
 strength with His arm : He- 
 has-scattered the proud in 
 the purpose of their heart. 
 
 52. He-puts-down poten-. 
 tates from [their] seat; And 
 exalts them-of-low-degree. 
 
 53. The hungry He-fills 
 
 P's hilt a ( = simple ) Syriac. 
 
 46. And Maryam said, 
 My soul doth-magnify the 
 Lord, 
 
 47. And my spirit rejoices 
 in God my Saviour (lit., 
 Preserver). 
 
 48. For He-has-looked 
 upon the low-estate of His 
 bond-maiden ; For behold, 
 from henceforth all genera¬ 
 tions shall-give (i.e., ascribe) 
 to me blessedness. 
 
 49. For He that is-mighty 
 lias-done to me great-things; 
 And holy is His Name. 
 
 50. And His graciousness 
 is unto races and genera¬ 
 tions on them-that-fear Him. 
 
 51. Ile-has-wrought the 
 victory with His arm; He¬ 
 llas-scattered the proud in 
 the thought of their heart. 
 
 52. He-casts-down the 
 mighty from thrones: And 
 exalts the lowly. 
 
 53. The hungry He-satis- 
 
654 SONG OF THE BLESSED VIRGIN MARY. 
 
 with good-things : And the 
 rich He-sends empty away. 
 
 54. He-took-by-the-hand 
 Israel His servant: Being- 
 mindful of His mercy, 
 
 55. (As He-spoke to our 
 fathers), To Abraham, and 
 to his seed for ever. 
 
 fies with good-things : And 
 the rich He-sends away 
 emptily. 
 
 54. He-has-helped Israel 
 His servant; And was-mind- 
 ful of His graciousness, 
 
 55. As He-spoke with 
 our fathers, with Abraham, 
 and with his seed for ever. 
 
 Filled with the spirit of prophecy, Elizabeth greets her kins¬ 
 woman with praises which the latter, in this sublime hymn, refers 
 to God. “ My soul magnifies; ” St. Ambrose (in Luc. lib. ii. 
 §27) observes: “God can receive no increase of greatness from 
 the human voice, but is magnified in us. For the Christ is the 
 Image of God; hence, when the soul elicits a just or pious act, it 
 magnifies that image of God after which it is created; and while 
 it thus magnifies Him, it is raised to a higher eminence by a 
 certain participation of His greatness.” “My spirit exults;” the 
 aorists in the Greek original are general or gnomic. Filled with 
 the fulness of Him who was “anointed with the oil of gladness 
 above His fellows,” the joy of the All-holy and Supremely-Blessed 
 passes human thought and expression. “ My soul,” “ my spirit; ” 
 as St. Basil observes, she means one and the self-same thing, the 
 “ soul,” the life-giving principle of the body, which is in itself 
 “a spirit,” an immaterial substance. “My Saviour,” my Jesus, 
 yea, mine , by a title shared but with Him who begat the Word 
 before all ages. v. 48. “Lowly condition,” Vulgate, humilitatem 
 ( = humility), may be understood either of the virtue, the inter¬ 
 pretation favoured by most of the ancient expositors, or of a 
 lowly and abject condition, which Maldonatus adopts for several 
 solid reasons. “ Bond-maiden; ” her hallowed lips repeat the 
 word she coupled with the Fiat of heroic faith, and lowly 
 obedience, that inaugurated the new Creation. (St. Luke i. 38.) 
 “All generations,” a prophecy, as the Fathers observe, of the 
 catholicity and perpetuity of the .Church, v. 49. The reason of 
 this perpetual encomium, “ For the Mighty-One, whose Name is 
 holy, has done great things to me.” “ Mighty,” corresponding to 
 the Hebrew gibbor (Ps. xxiii. (24) 8); to ’El Shadday (“ God 
 
SONG OF THE BLESSED VIRGIN MARY. 
 
 655 
 
 Almighty ”), Gen. xvii. 1 ; xxviii. 3 ; Exod. vi. 3. “ Floly . . . 
 
 ETis Name;” “Holy,” Ps. cx. (m) 9; “Thou only art holy,” 
 Apoc. xv. 4. “ Name,” frequently in the Hebrew Scriptures a 
 
 reverent periphrasis for “God.” v. 50. “Mercy;” in text, eAeos, 
 eleos, the usual rendering in LXX. of chesedh (= loving-kindness, 
 graciousness, and of their manifestations in God’s dealings with 
 men). “From generation,” &c.; in text, “unto generations of 
 generations,” corresponding to Hebrew ledor , wa dor (- to gene¬ 
 ration and generation), v. 51. “Arm,” cf. Ps. lxxxviii. (89) 14, 
 “ Thine is an arm with might.” “ He has scattered,” &c., cf. 
 Job v. 11 —13. A German rationalist has recorded his conviction 
 that this Hymn gives proof of a mind deeply versed in the Divine 
 Scriptures, v. 52. Literally in text, “ Ple-puts-down potentates 
 from thrones;” “potentates” ( Swao-ras , dynastas = “ dynasts,” 
 “princes,” “rulers”); especially “the prince of this world,” 
 “the world-rulers of this darkness” (Ephes. vi. 12). v. 53. 
 “Hungry,” cf. Isai. lxv. 13; Ps. xxxiii. (34) 11; St. Matt. v. 6. 
 v. 54. Literally in text, “He has taken by the hand,” “laid 
 hold of,” hence “helped.” -“Being mindful of;” text, “to 
 remember His mercy.” “Israel,” “the Israel of God.” “His 
 seed,” the heirs of his faith, not his merely carnal progeny (cf. 
 Rom. iv. 12). v. 55. Cf. Ps. xcvii. (98) 3, “He remembered 
 His mercy . . ., to the house of Israel;” Mich. vii. 20; 
 Gal. iii. 16. It seems from a comparison of these texts that, 
 “ As He spoke to our fathers ” should be taken as a parenthesis. 
 “ He spoke,” promised, promises now in course of fulfilment, as 
 earnest of “the precious and exceeding great promises” mentioned 
 by St. Peter (2 St. Peter i. 4). This inspired utterance of the All¬ 
 holy is daily sung (recited) in the Vesper Service of the Western 
 Churches. The earliest written trace of its adoption is found in 
 the Rule of St. Caesarius of Arles, where it appears as a Canticle 
 of Lauds, as it is even now in the Greek Churches. We cannot 
 but be impressed by the majestic and sublime simplicity of this 
 outpouring of the Most Pure Heart of the Ever-Blessed. But 
 no less admirable is her silence amid the great mysteries, wherein 
 she bore so conspicuous a part, a silence we must needs imitate, 
 of our inability to say aught that is worthy of her, who is “ more 
 honourable than the Cherubim, beyond compare more glorious 
 than the Seraphim ” (Anthem of the Greek Church). 
 
6 5 6 
 
 THE SONG OF ZACHARY. 
 
 THE SONG OF ZACHARY. (St. Luke i. 68—79.) 
 
 68. Blessed [be] the Lord, 
 the God of Israel: For He- 
 has-visited and made a ran¬ 
 som for His people, 
 
 69. And has-raised-up a 
 horn of salvation for us In 
 the house of David His 
 servant, 
 
 70. (As He-spoke by the 
 mouth of His holy prophets 
 who have-been of old), 
 
 71. Salvation from our 
 enemies, and from the hand 
 of all that hate us : 
 
 72. To perform mercy to 
 our fathers, And to remember 
 His holy covenant; 
 
 73. The oath which He- 
 swore to Abraham our father, 
 That He would-grant to us, 
 
 74. That being-delivered 
 out of the hand of our 
 enemies, we - should - serve 
 Him without fear, 
 
 75. In holiness and justice 
 before Him all our days. 
 
 76. And thou, child, shalt- 
 be-called the prophet of the 
 Most-High • For thou-shalt- 
 
 68. Blessed be the Lord 
 God of Israel: Who has- 
 visited His people, and 
 wrought (lit., made) for it 
 deliverance, 
 
 69. And has-raised-up a 
 horn of deliverance for us 
 in the house of David His 
 servant. 
 
 70. (As He-spoke by the 
 mouth of His holy prophets, 
 who [were] of old), 
 
 71. That He - was-to - 
 deliver us from our enemies, 
 and from the hand of all that 
 hate us. 
 
 72. And He-practised His 
 graciousness towards (lit. } 
 with) our fathers, And was- 
 mindful of His holy cove¬ 
 nants, 
 
 73. And of the oath which 
 He-swore to Abraham our 
 father, That He-would-grant 
 us, 
 
 74. That we-should-be- 
 delivered from the hand of 
 our enemies, and should 
 without fear serve before 
 Him, 
 
 75. All our days in up¬ 
 rightness and in justice. 
 
 76. And thou, child, shalt- 
 be-called the prophet of the 
 Most-High, For thou-shalt- 
 
THE SONG OF ZACHARY. 
 
 657 
 
 go-before the face of the 
 Lord to prepare His ways ; 
 
 77. To give knowledge of 
 salvation to His people For 
 the remission of their sins, 
 
 78. Through the bowels 
 of the mercy of our God, 
 Wherein the Sun-rise from 
 on high has-visited us, 
 
 79. To shine on them that 
 sit in darkness and in the 
 shadow of death, To guide 
 our feet into the way of 
 peace. 
 
 go-before the face of the 
 Lord to prepare His ways ; 
 
 77. That He-may-give 
 knowledge of life to His 
 people For the remission of 
 their sins, 
 
 78. Through the bowels 
 of the graciousness of our 
 God, Whereby the Sun-rise 
 from on high has-visited us, 
 
 79. To give-light to them 
 that sit in darkness and in 
 the shadow of death, That 
 He-may-guide our feet into 
 the way of peace. 
 
 v. 68. Having written on a tablet in faith and obedience, 
 “John is his name,” his tongue was loosed, and he began to 
 speak and to praise God. “Blessed,” cf. Ps. xl. (41) 14. v. 69. 
 “ Horn of salvation,” a mighty salvation (/.<?., Saviour) of the 
 race of David; cf. “the horn of my salvation,” Ps. xvii. (18) 3. 
 “David His servant,” cf. Ps. cxxxi. (132) 10. v. 70 had better 
 be taken as parenthetical. “ Prophets,” whose utterances 
 harmonize with those of David, and who foretell the never- 
 ending duration of his kingdom, “who have been of old,” i.e., 
 the ancient, the former prophets, v. 71. “Salvation,” &c., had 
 better be taken in apposition to “horn of salvation.” vv. 72, 73. 
 “ To do mercy to our fathers ; ” “ Remember,” “ Mercy,” “ Oath,” 
 are taken by some to be a latent allusion to the name of the 
 inspired prophet, “Zachariah” ( = Zekhar’ Yah = “ [whom] Yah 
 (God) remembers”); “Mercy,” Syriac “grace,” “graciousness,” 
 “John” (Yeho-chanan, [whom] YeHoVaH graciously bestowed). 
 “ Oath ” recalls the name of the holy Forerunner’s mother, 
 “ Elizabeth ” ( = ’Elisheba = ’Eli-shebha"—“ to whom God is the 
 oath,” “who swears* by ( = worships) God.” “Covenant,” or 
 “testament;” the Greek SLaOi'jKrj, diatheekee , means either, but 
 “testament” is the usual Vulgate rendering, as the “testament” 
 avails only through the death of the testator (cf. Heb. ix. 
 j6—20). v. 73. “ Oath,” probably to be taken (as by Beelen) 
 
658 
 
 THE SONG OF ZACHARY. 
 
 in apposition to “holy covenant,” opxov , orkon , for opxov, orkou , 
 attracted into the case of the following “ which He swore;” 
 cf. Gen. xii. 3; xvii. 4; xxii. 16, 17; Heb. vi. 13, 14, 17. 
 
 v. 75. “Holiness,” in our relations to God; “Justice,” towards 
 
 men; cf. Ephes. iv. 24; t Thess. ii. 10. “Before Him,” hence, 
 not a mere legal fiction; a real, not merely imputed, but imparted 
 justice, v. 76. “Yea, and thou, child [in text, 77-aiSiov (- paidion 
 = “little child,” “little boy”)], shalt-be-called,” a frequent 
 Hebraism, equivalent to “ shalt-be,” as men are wont to call us, 
 and we acquire names (cognomens) from what we are, or, at 
 least, seem to be, cf. Isai. i. 26; iv. 3, and elsewhere. “Prophet” 
 —“Yea, I tell you, and much more than a prophet,” says our 
 Lord (St. Matt. xi. 9). “ Go before ... to make ready,” cf. 
 
 Isai. xl. 3, 4; Mai. iii. 1; iv. 5, 6, with St. Matt. xi. 10—14; 
 St. Luke i. 17. v. 77. “Knowledge of salvation,” i.e., of the 
 Saviour. The Forerunner thus “prepares His ways,” by bringing 
 men to a knowledge of the “Anointed Saviour,” cf. St. John i. 29 ; 
 Isai. liii. 11. “For the rrmLsion;” in text, iv u</ Vet, en aphesei 
 ( = in remission), rightly rendered by Vulgate as equivalent to 
 el? u(f)€(rLv (eis aphesin = unto the, for the remission); cf. St. Mark 
 i. 4; Acts v. 31. v. 78. Z/V., “ Because of the bowels of mercy,” 
 equivalent to the “tender mercy,” “tender pity,” a figure common 
 to Hebrew (Prov. xii. 10) and classical writers. “ Sunrise ” = 
 rising sun = “day-spring” = dawn ; in text, dvaroXrj ( = anatolee = 
 
 “ sunrise ”), whereby LXX. render tsemach ( = bud, sprout, shoot, 
 branch), from the verb tsdmach (= he sprouted, he produced), 
 which, in the kindred Syriac and Arabic means “to shine,” thus 
 justifying the LXX. and Vulgate rendering ( oriens ) in Zach. iii. 8; 
 
 vi. 12. Mdtsd (the going-out, sunrise, dawn, east) is by LXX. and 
 Vulgate rendered “east” (Ps. lxxiv. (75) 7). Cf. also Mai. iv. 2, 
 “The sun of justice.” “From on high;” in Zach. vi. 12. 
 Zorobabel, the ancestor of our Lord, according to the flesh, is 
 directly meant. He is a type of the Christ, in that he was 
 chosen to rebuild the Temple; but he was from below, from 
 the earth, as his name (“born at [sown at] Babylon”) indicates, 
 while the Christ is “from on high” (cf. St.John i. 18; iii. 31). 
 These few verses teem with prophetic testimonies, v. 79. Isai. 
 ix. 1, 2; the fulfilment whereof is noted by St. Matt. iv. 15, 16. 
 
 “ To guide” shows the purpose of the “ to shine.” 
 
THE SONG OF SIMEON. 
 
 659 
 
 THE SONG OF SIMEON. (St. Luke ii. 29—32.) 
 
 [The Canticle for Compline,] 
 
 Vulgate. 
 
 29. (Lit.) Now art-Thou- 
 setting-free Thy bondsman, 
 O Master, according to Thy 
 word (i.e., promise), in peace ; 
 
 30. For mine eyes have- 
 seen Thy salvation, 
 
 31. Which Thou-hast - 
 prepared before the face of 
 all the peoples ; 
 
 32. A light for revelation 
 to the Gentiles, And the 
 glory of Thy people Israel. 
 
 P'shitta. 
 
 29. Therefore let Thy 
 servant, my Lord, depart, 
 According to Thy word, in 
 peace ; 
 
 30. For, lo, mine eyes 
 Thy gracious-One, 
 
 31. Whom Thou - hast- 
 prepared before the face of 
 all nations ; 
 
 32. A light for revelation 
 of the peoples, And the 
 glory for Thy people Israel. 
 
 v. 29. The promise mentioned in v. 26. “Lord;” in text, 
 Seo-TroTa, despota (= “ master ”), seldom used of God, cf. Acts 
 iv. 24; Apoc. vi. 10. “In peace,” Hebrew farewell to a dying 
 person (cf. Beshalom , Gen. xv. 15). On other occasions, “Go to 
 peace (, leshaldm , to, for peace), cf. St. Luke vii. 50, ds dprjvrjv, 
 els eire'eneen (-to, into peace), v. 30. “Salvation;” LXX., in 
 Isai. xxxviii. it, render Yah Yah of the text by to a-wTy'jpLov 
 tov ©eov, to soteerion ton Theou (= the salvation of God). 
 “ Salvation,” the Anointed Saviour, vv. 31, 32. The call of the 
 Gentiles was clearly predicted in the ancient prophecies (cf. Ps. 
 xcvii. (98) 3; Isai. xliii. 6; xlix. 6; lii. 10). It is worthy of 
 notice that Simeon grasps a truth the Apostles themselves found 
 it hard to admit, viz., the full admission of the Gentiles, v. 32. 
 “ A light for revelation of (to) the Gentiles,” lit., “ the unveiling 
 of the Gentiles.” “Thy people Israel;” Yen. Bede aptly observes, 
 “ Well is the enlightening of the Gentiles put before ‘ the glory of 
 Israel,’ as when the fulness of the Gentiles shall have come in, 
 then shall Israel be saved” (Rom. xi. ?6). 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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