Psalms 106

Psa 106:6-12 The key-note of the vidduj , which is a settled expression since 1Ki 8:47 (Dan 9:5, cf. Bar. 2:12), makes itself heard here in Psa 106:6; Israel is bearing at this time the punishment of its sins, by which it has made itself like its forefathers. In this needy and helpless condition the poet, who all along speaks as a member of the assembly, takes the way of the confession of sin, which leads to the forgiveness of sin and to the removal of the punishment of sin.

רשׁע, 1Ki 8:47, signifies to be, and the Hiph . to prove one’s self to be, a רשׁע. עם in Psa 106:6 is equivalent to aeque ac , as in Ecc 2:16; Job 9:26. With Psa 106:7 the retrospect begins. The fathers contended with Moses and Aaron in Egypt (Exo 5:21), and gave no heed to the prospect of redemption (Exo 6:9). The miraculous judgments which Moses executed (Exo 3:20) had no more effect in bringing them to a right state of mind, and the abundant tokens of loving-kindness (Isa 63:7) amidst which God redeemed them made so little impression on their memories that they began to despair and to murmur even at the Red Sea (Exo 14:11.)

With על, Psa 106:7 , alternates בּ (as in Eze 10:15, בּנהר); cf. the alternation of prepositions in Joe 3:8 . When they behaved thus, Jahve might have left their redemption unaccomplished, but out of unmerited mercy He nevertheless redeemed them. Psa 106:8-11 are closely dependent upon Ex. 14. Psa 106:11 is a transposition (cf. Psa 34:21; Isa 34:16) from Exo 14:28.

On the other hand, Psa 106:9 is taken out of Isa 63:13 (cf. Wisd. 19:9); Isa. 63:7-64:12 is a prayer for redemption which has a similar ground-colouring. The sea through which they passed is called, as in the Tôra, ים־סוּף, which seems, according to Exo 2:3; Isa 19:3, to signify the sea of reed or sedge, although the sedge does not grow in the Red Sea itself, but only on the marshy places of the coast; but it can also signify the sea of sea-weed, mare algosum , after the Egyptian sippe , wool and sea-weed (just as Arab.

ṣûf also signifies both these). The word is certainly Egyptian, whether it is to be referred back to the Egyptian word sippe (sea-weed) or seebe (sedge), and is therefore used after the manner of a proper name; so that the inference drawn by Knobel on Exo 8:18 from the absence of the article, that סוּף is the name of a town on the northern point of the gulf, is groundless.

The miracle at the sea of sedge or sea-weed - as Psa 106:12 says - also was not without effect. Exo 14:31 tells us that they believed on Jahve and Moses His servant, and the song which they sang follows in Ex. 15. But they then only too quickly added sins of ingratitude.

Psa 106:6-12 The key-note of the vidduj , which is a settled expression since 1Ki 8:47 (Dan 9:5, cf. Bar. 2:12), makes itself heard here in Psa 106:6; Israel is bearing at this time the punishment of its sins, by which it has made itself like its forefathers. In this needy and helpless condition the poet, who all along speaks as a member of the assembly, takes the way of the confession of sin, which leads to the forgiveness of sin and to the removal of the punishment of sin.

רשׁע, 1Ki 8:47, signifies to be, and the Hiph . to prove one’s self to be, a רשׁע. עם in Psa 106:6 is equivalent to aeque ac , as in Ecc 2:16; Job 9:26. With Psa 106:7 the retrospect begins. The fathers contended with Moses and Aaron in Egypt (Exo 5:21), and gave no heed to the prospect of redemption (Exo 6:9). The miraculous judgments which Moses executed (Exo 3:20) had no more effect in bringing them to a right state of mind, and the abundant tokens of loving-kindness (Isa 63:7) amidst which God redeemed them made so little impression on their memories that they began to despair and to murmur even at the Red Sea (Exo 14:11.)

With על, Psa 106:7 , alternates בּ (as in Eze 10:15, בּנהר); cf. the alternation of prepositions in Joe 3:8 . When they behaved thus, Jahve might have left their redemption unaccomplished, but out of unmerited mercy He nevertheless redeemed them. Psa 106:8-11 are closely dependent upon Ex. 14. Psa 106:11 is a transposition (cf. Psa 34:21; Isa 34:16) from Exo 14:28.

On the other hand, Psa 106:9 is taken out of Isa 63:13 (cf. Wisd. 19:9); Isa. 63:7-64:12 is a prayer for redemption which has a similar ground-colouring. The sea through which they passed is called, as in the Tôra, ים־סוּף, which seems, according to Exo 2:3; Isa 19:3, to signify the sea of reed or sedge, although the sedge does not grow in the Red Sea itself, but only on the marshy places of the coast; but it can also signify the sea of sea-weed, mare algosum , after the Egyptian sippe , wool and sea-weed (just as Arab.

ṣûf also signifies both these). The word is certainly Egyptian, whether it is to be referred back to the Egyptian word sippe (sea-weed) or seebe (sedge), and is therefore used after the manner of a proper name; so that the inference drawn by Knobel on Exo 8:18 from the absence of the article, that סוּף is the name of a town on the northern point of the gulf, is groundless.

The miracle at the sea of sedge or sea-weed - as Psa 106:12 says - also was not without effect. Exo 14:31 tells us that they believed on Jahve and Moses His servant, and the song which they sang follows in Ex. 15. But they then only too quickly added sins of ingratitude.

Psa 106:6-12 The key-note of the vidduj , which is a settled expression since 1Ki 8:47 (Dan 9:5, cf. Bar. 2:12), makes itself heard here in Psa 106:6; Israel is bearing at this time the punishment of its sins, by which it has made itself like its forefathers. In this needy and helpless condition the poet, who all along speaks as a member of the assembly, takes the way of the confession of sin, which leads to the forgiveness of sin and to the removal of the punishment of sin.

רשׁע, 1Ki 8:47, signifies to be, and the Hiph . to prove one’s self to be, a רשׁע. עם in Psa 106:6 is equivalent to aeque ac , as in Ecc 2:16; Job 9:26. With Psa 106:7 the retrospect begins. The fathers contended with Moses and Aaron in Egypt (Exo 5:21), and gave no heed to the prospect of redemption (Exo 6:9). The miraculous judgments which Moses executed (Exo 3:20) had no more effect in bringing them to a right state of mind, and the abundant tokens of loving-kindness (Isa 63:7) amidst which God redeemed them made so little impression on their memories that they began to despair and to murmur even at the Red Sea (Exo 14:11.)

With על, Psa 106:7 , alternates בּ (as in Eze 10:15, בּנהר); cf. the alternation of prepositions in Joe 3:8 . When they behaved thus, Jahve might have left their redemption unaccomplished, but out of unmerited mercy He nevertheless redeemed them. Psa 106:8-11 are closely dependent upon Ex. 14. Psa 106:11 is a transposition (cf. Psa 34:21; Isa 34:16) from Exo 14:28.

On the other hand, Psa 106:9 is taken out of Isa 63:13 (cf. Wisd. 19:9); Isa. 63:7-64:12 is a prayer for redemption which has a similar ground-colouring. The sea through which they passed is called, as in the Tôra, ים־סוּף, which seems, according to Exo 2:3; Isa 19:3, to signify the sea of reed or sedge, although the sedge does not grow in the Red Sea itself, but only on the marshy places of the coast; but it can also signify the sea of sea-weed, mare algosum , after the Egyptian sippe , wool and sea-weed (just as Arab.

ṣûf also signifies both these). The word is certainly Egyptian, whether it is to be referred back to the Egyptian word sippe (sea-weed) or seebe (sedge), and is therefore used after the manner of a proper name; so that the inference drawn by Knobel on Exo 8:18 from the absence of the article, that סוּף is the name of a town on the northern point of the gulf, is groundless.

The miracle at the sea of sedge or sea-weed - as Psa 106:12 says - also was not without effect. Exo 14:31 tells us that they believed on Jahve and Moses His servant, and the song which they sang follows in Ex. 15. But they then only too quickly added sins of ingratitude.

Psa 106:6-12 The key-note of the vidduj , which is a settled expression since 1Ki 8:47 (Dan 9:5, cf. Bar. 2:12), makes itself heard here in Psa 106:6; Israel is bearing at this time the punishment of its sins, by which it has made itself like its forefathers. In this needy and helpless condition the poet, who all along speaks as a member of the assembly, takes the way of the confession of sin, which leads to the forgiveness of sin and to the removal of the punishment of sin.

רשׁע, 1Ki 8:47, signifies to be, and the Hiph . to prove one’s self to be, a רשׁע. עם in Psa 106:6 is equivalent to aeque ac , as in Ecc 2:16; Job 9:26. With Psa 106:7 the retrospect begins. The fathers contended with Moses and Aaron in Egypt (Exo 5:21), and gave no heed to the prospect of redemption (Exo 6:9). The miraculous judgments which Moses executed (Exo 3:20) had no more effect in bringing them to a right state of mind, and the abundant tokens of loving-kindness (Isa 63:7) amidst which God redeemed them made so little impression on their memories that they began to despair and to murmur even at the Red Sea (Exo 14:11.)

With על, Psa 106:7 , alternates בּ (as in Eze 10:15, בּנהר); cf. the alternation of prepositions in Joe 3:8 . When they behaved thus, Jahve might have left their redemption unaccomplished, but out of unmerited mercy He nevertheless redeemed them. Psa 106:8-11 are closely dependent upon Ex. 14. Psa 106:11 is a transposition (cf. Psa 34:21; Isa 34:16) from Exo 14:28.

On the other hand, Psa 106:9 is taken out of Isa 63:13 (cf. Wisd. 19:9); Isa. 63:7-64:12 is a prayer for redemption which has a similar ground-colouring. The sea through which they passed is called, as in the Tôra, ים־סוּף, which seems, according to Exo 2:3; Isa 19:3, to signify the sea of reed or sedge, although the sedge does not grow in the Red Sea itself, but only on the marshy places of the coast; but it can also signify the sea of sea-weed, mare algosum , after the Egyptian sippe , wool and sea-weed (just as Arab.

ṣûf also signifies both these). The word is certainly Egyptian, whether it is to be referred back to the Egyptian word sippe (sea-weed) or seebe (sedge), and is therefore used after the manner of a proper name; so that the inference drawn by Knobel on Exo 8:18 from the absence of the article, that סוּף is the name of a town on the northern point of the gulf, is groundless.

The miracle at the sea of sedge or sea-weed - as Psa 106:12 says - also was not without effect. Exo 14:31 tells us that they believed on Jahve and Moses His servant, and the song which they sang follows in Ex. 15. But they then only too quickly added sins of ingratitude.

Psa 106:6-12 The key-note of the vidduj , which is a settled expression since 1Ki 8:47 (Dan 9:5, cf. Bar. 2:12), makes itself heard here in Psa 106:6; Israel is bearing at this time the punishment of its sins, by which it has made itself like its forefathers. In this needy and helpless condition the poet, who all along speaks as a member of the assembly, takes the way of the confession of sin, which leads to the forgiveness of sin and to the removal of the punishment of sin.

רשׁע, 1Ki 8:47, signifies to be, and the Hiph . to prove one’s self to be, a רשׁע. עם in Psa 106:6 is equivalent to aeque ac , as in Ecc 2:16; Job 9:26. With Psa 106:7 the retrospect begins. The fathers contended with Moses and Aaron in Egypt (Exo 5:21), and gave no heed to the prospect of redemption (Exo 6:9). The miraculous judgments which Moses executed (Exo 3:20) had no more effect in bringing them to a right state of mind, and the abundant tokens of loving-kindness (Isa 63:7) amidst which God redeemed them made so little impression on their memories that they began to despair and to murmur even at the Red Sea (Exo 14:11.)

With על, Psa 106:7 , alternates בּ (as in Eze 10:15, בּנהר); cf. the alternation of prepositions in Joe 3:8 . When they behaved thus, Jahve might have left their redemption unaccomplished, but out of unmerited mercy He nevertheless redeemed them. Psa 106:8-11 are closely dependent upon Ex. 14. Psa 106:11 is a transposition (cf. Psa 34:21; Isa 34:16) from Exo 14:28.

On the other hand, Psa 106:9 is taken out of Isa 63:13 (cf. Wisd. 19:9); Isa. 63:7-64:12 is a prayer for redemption which has a similar ground-colouring. The sea through which they passed is called, as in the Tôra, ים־סוּף, which seems, according to Exo 2:3; Isa 19:3, to signify the sea of reed or sedge, although the sedge does not grow in the Red Sea itself, but only on the marshy places of the coast; but it can also signify the sea of sea-weed, mare algosum , after the Egyptian sippe , wool and sea-weed (just as Arab.

ṣûf also signifies both these). The word is certainly Egyptian, whether it is to be referred back to the Egyptian word sippe (sea-weed) or seebe (sedge), and is therefore used after the manner of a proper name; so that the inference drawn by Knobel on Exo 8:18 from the absence of the article, that סוּף is the name of a town on the northern point of the gulf, is groundless.

The miracle at the sea of sedge or sea-weed - as Psa 106:12 says - also was not without effect. Exo 14:31 tells us that they believed on Jahve and Moses His servant, and the song which they sang follows in Ex. 15. But they then only too quickly added sins of ingratitude.

Psa 106:6-12 The key-note of the vidduj , which is a settled expression since 1Ki 8:47 (Dan 9:5, cf. Bar. 2:12), makes itself heard here in Psa 106:6; Israel is bearing at this time the punishment of its sins, by which it has made itself like its forefathers. In this needy and helpless condition the poet, who all along speaks as a member of the assembly, takes the way of the confession of sin, which leads to the forgiveness of sin and to the removal of the punishment of sin.

רשׁע, 1Ki 8:47, signifies to be, and the Hiph . to prove one’s self to be, a רשׁע. עם in Psa 106:6 is equivalent to aeque ac , as in Ecc 2:16; Job 9:26. With Psa 106:7 the retrospect begins. The fathers contended with Moses and Aaron in Egypt (Exo 5:21), and gave no heed to the prospect of redemption (Exo 6:9). The miraculous judgments which Moses executed (Exo 3:20) had no more effect in bringing them to a right state of mind, and the abundant tokens of loving-kindness (Isa 63:7) amidst which God redeemed them made so little impression on their memories that they began to despair and to murmur even at the Red Sea (Exo 14:11.)

With על, Psa 106:7 , alternates בּ (as in Eze 10:15, בּנהר); cf. the alternation of prepositions in Joe 3:8 . When they behaved thus, Jahve might have left their redemption unaccomplished, but out of unmerited mercy He nevertheless redeemed them. Psa 106:8-11 are closely dependent upon Ex. 14. Psa 106:11 is a transposition (cf. Psa 34:21; Isa 34:16) from Exo 14:28.

On the other hand, Psa 106:9 is taken out of Isa 63:13 (cf. Wisd. 19:9); Isa. 63:7-64:12 is a prayer for redemption which has a similar ground-colouring. The sea through which they passed is called, as in the Tôra, ים־סוּף, which seems, according to Exo 2:3; Isa 19:3, to signify the sea of reed or sedge, although the sedge does not grow in the Red Sea itself, but only on the marshy places of the coast; but it can also signify the sea of sea-weed, mare algosum , after the Egyptian sippe , wool and sea-weed (just as Arab.

ṣûf also signifies both these). The word is certainly Egyptian, whether it is to be referred back to the Egyptian word sippe (sea-weed) or seebe (sedge), and is therefore used after the manner of a proper name; so that the inference drawn by Knobel on Exo 8:18 from the absence of the article, that סוּף is the name of a town on the northern point of the gulf, is groundless.

The miracle at the sea of sedge or sea-weed - as Psa 106:12 says - also was not without effect. Exo 14:31 tells us that they believed on Jahve and Moses His servant, and the song which they sang follows in Ex. 15. But they then only too quickly added sins of ingratitude.

Psa 106:6-12 The key-note of the vidduj , which is a settled expression since 1Ki 8:47 (Dan 9:5, cf. Bar. 2:12), makes itself heard here in Psa 106:6; Israel is bearing at this time the punishment of its sins, by which it has made itself like its forefathers. In this needy and helpless condition the poet, who all along speaks as a member of the assembly, takes the way of the confession of sin, which leads to the forgiveness of sin and to the removal of the punishment of sin.

רשׁע, 1Ki 8:47, signifies to be, and the Hiph . to prove one’s self to be, a רשׁע. עם in Psa 106:6 is equivalent to aeque ac , as in Ecc 2:16; Job 9:26. With Psa 106:7 the retrospect begins. The fathers contended with Moses and Aaron in Egypt (Exo 5:21), and gave no heed to the prospect of redemption (Exo 6:9). The miraculous judgments which Moses executed (Exo 3:20) had no more effect in bringing them to a right state of mind, and the abundant tokens of loving-kindness (Isa 63:7) amidst which God redeemed them made so little impression on their memories that they began to despair and to murmur even at the Red Sea (Exo 14:11.)

With על, Psa 106:7 , alternates בּ (as in Eze 10:15, בּנהר); cf. the alternation of prepositions in Joe 3:8 . When they behaved thus, Jahve might have left their redemption unaccomplished, but out of unmerited mercy He nevertheless redeemed them. Psa 106:8-11 are closely dependent upon Ex. 14. Psa 106:11 is a transposition (cf. Psa 34:21; Isa 34:16) from Exo 14:28.

On the other hand, Psa 106:9 is taken out of Isa 63:13 (cf. Wisd. 19:9); Isa. 63:7-64:12 is a prayer for redemption which has a similar ground-colouring. The sea through which they passed is called, as in the Tôra, ים־סוּף, which seems, according to Exo 2:3; Isa 19:3, to signify the sea of reed or sedge, although the sedge does not grow in the Red Sea itself, but only on the marshy places of the coast; but it can also signify the sea of sea-weed, mare algosum , after the Egyptian sippe , wool and sea-weed (just as Arab.

ṣûf also signifies both these). The word is certainly Egyptian, whether it is to be referred back to the Egyptian word sippe (sea-weed) or seebe (sedge), and is therefore used after the manner of a proper name; so that the inference drawn by Knobel on Exo 8:18 from the absence of the article, that סוּף is the name of a town on the northern point of the gulf, is groundless.

The miracle at the sea of sedge or sea-weed - as Psa 106:12 says - also was not without effect. Exo 14:31 tells us that they believed on Jahve and Moses His servant, and the song which they sang follows in Ex. 15. But they then only too quickly added sins of ingratitude.

Psa 106:13-23 The first of the principal sins on the other side of the Red Sea was the unthankful, impatient, unbelieving murmuring about their meat and drink, Psa 106:13-15. For what Psa 106:13 places foremost was the root of the whole evil, that, falling away from faith in God’s promise, they forgot the works of God which had been wrought in confirmation of it, and did not wait for the carrying out of His counsel.

The poet has before his eye the murmuring for water on the third day after the miraculous deliverance (Exo 15:22-24) and in Rephidim (Exo 17:2). Then the murmuring for flesh in the first and second years of the Exodus which was followed by the sending of the quails (Ex. 16 and Num. 11), together with the wrathful judgment by which the murmuring for the second time was punished ( Kibrôth ha - Ta'avah , Num 11:33-35).

This dispensation of wrath the poet calls רזון (lxx, Vulgate, and Syriac erroneously πλησμονήν, perhaps מזון, nourishment), inasmuch as he interprets Num 11:33-35 of a wasting disease, which swept away the people in consequence of eating inordinately of the flesh, and in the expression (cf. Psa 78:31) he closely follows Isa 10:16. The “counsel” of God for which they would not wait, is His plan with respect to the time and manner of the help.

חכּה, root Arab. ḥk , a weaker power of Arab. ḥq , whence also Arab. ḥkl , p. 111, ḥkm , p. 49 note 1, signifies prop. to make firm, e. g. , a knot (cf. on Psa 33:20), and starting from this (without the intervention of the metaphor moras nectere , as Schultens thinks) is transferred to a firm bent of mind, and the tension of long expectation. The epigrammatic expression ויּתאוּוּ תאוה (plural of ויתאו, Isa 45:12, for which codices, as also in Pro 23:3, Pro 23:6; Pro 24:1, the Complutensian, Venetian 1521, Elias Levita, and Baer have ויתאו without the tonic lengthening) is taken from Num 11:4.

The second principal sin was the insurrection against their superiors, Psa 106:16-18. The poet has Num 16:1 in his eye. The rebellious ones were swallowed up by the earth, and their two hundred and fifty noble, non-Levite partisans consumed by fire. The fact that the poet does not mention Korah among those who were swallowed up is in perfect harmony with Num 16:25.

, Deu 11:6; cf. however Num 26:10. The elliptical תפתּה in Psa 106:17 is explained from Num 16:32; Num 26:10. The third principal sin was the worship of the calf, Psa 106:19-23. The poet here glances back at Ex. 32, but not without at the same time having Deu 9:8-12 in his mind; for the expression “in Horeb” is Deuteronomic, e. g. , Deu 4:15; Deu 5:2, and frequently.

Psa 106:20 is also based upon the Book of Deuteronomy: they exchanged their glory, i. e. , the God who was their distinction before all peoples according to Deu 4:6-8; Deu 10:21 (cf. also Jer 2:11), for the likeness (תּבנית) of a plough-ox (for this is pre-eminently called שׁוּר, in the dialects תּור), contrary to the prohibition in Deu 4:17. On Psa 106:21 cf.

the warning in Deu 6:12. “Land of Cham” = Egypt, as in Psa 78:51; Psa 105:23, Psa 105:27. With ויאמר in Psa 106:23 the expression becomes again Deuteronomic: Deu 9:25, cf. Exo 32:10. God made and also expressed the resolve to destroy Israel. Then Moses stepped into the gap (before the gap), i. e. , as it were covered the breach, inasmuch as he placed himself in it and exposed his own life; cf.

on the fact, besides Ex. 32, also Deu 9:18. , Psa 10:10, and on the expression, Eze 22:30 and also Jer 18:20.

Psa 106:13-23 The first of the principal sins on the other side of the Red Sea was the unthankful, impatient, unbelieving murmuring about their meat and drink, Psa 106:13-15. For what Psa 106:13 places foremost was the root of the whole evil, that, falling away from faith in God’s promise, they forgot the works of God which had been wrought in confirmation of it, and did not wait for the carrying out of His counsel.

The poet has before his eye the murmuring for water on the third day after the miraculous deliverance (Exo 15:22-24) and in Rephidim (Exo 17:2). Then the murmuring for flesh in the first and second years of the Exodus which was followed by the sending of the quails (Ex. 16 and Num. 11), together with the wrathful judgment by which the murmuring for the second time was punished ( Kibrôth ha - Ta'avah , Num 11:33-35).

This dispensation of wrath the poet calls רזון (lxx, Vulgate, and Syriac erroneously πλησμονήν, perhaps מזון, nourishment), inasmuch as he interprets Num 11:33-35 of a wasting disease, which swept away the people in consequence of eating inordinately of the flesh, and in the expression (cf. Psa 78:31) he closely follows Isa 10:16. The “counsel” of God for which they would not wait, is His plan with respect to the time and manner of the help.

חכּה, root Arab. ḥk , a weaker power of Arab. ḥq , whence also Arab. ḥkl , p. 111, ḥkm , p. 49 note 1, signifies prop. to make firm, e. g. , a knot (cf. on Psa 33:20), and starting from this (without the intervention of the metaphor moras nectere , as Schultens thinks) is transferred to a firm bent of mind, and the tension of long expectation. The epigrammatic expression ויּתאוּוּ תאוה (plural of ויתאו, Isa 45:12, for which codices, as also in Pro 23:3, Pro 23:6; Pro 24:1, the Complutensian, Venetian 1521, Elias Levita, and Baer have ויתאו without the tonic lengthening) is taken from Num 11:4.

The second principal sin was the insurrection against their superiors, Psa 106:16-18. The poet has Num 16:1 in his eye. The rebellious ones were swallowed up by the earth, and their two hundred and fifty noble, non-Levite partisans consumed by fire. The fact that the poet does not mention Korah among those who were swallowed up is in perfect harmony with Num 16:25.

, Deu 11:6; cf. however Num 26:10. The elliptical תפתּה in Psa 106:17 is explained from Num 16:32; Num 26:10. The third principal sin was the worship of the calf, Psa 106:19-23. The poet here glances back at Ex. 32, but not without at the same time having Deu 9:8-12 in his mind; for the expression “in Horeb” is Deuteronomic, e. g. , Deu 4:15; Deu 5:2, and frequently.

Psa 106:20 is also based upon the Book of Deuteronomy: they exchanged their glory, i. e. , the God who was their distinction before all peoples according to Deu 4:6-8; Deu 10:21 (cf. also Jer 2:11), for the likeness (תּבנית) of a plough-ox (for this is pre-eminently called שׁוּר, in the dialects תּור), contrary to the prohibition in Deu 4:17. On Psa 106:21 cf.

the warning in Deu 6:12. “Land of Cham” = Egypt, as in Psa 78:51; Psa 105:23, Psa 105:27. With ויאמר in Psa 106:23 the expression becomes again Deuteronomic: Deu 9:25, cf. Exo 32:10. God made and also expressed the resolve to destroy Israel. Then Moses stepped into the gap (before the gap), i. e. , as it were covered the breach, inasmuch as he placed himself in it and exposed his own life; cf.

on the fact, besides Ex. 32, also Deu 9:18. , Psa 10:10, and on the expression, Eze 22:30 and also Jer 18:20.

Psa 106:13-23 The first of the principal sins on the other side of the Red Sea was the unthankful, impatient, unbelieving murmuring about their meat and drink, Psa 106:13-15. For what Psa 106:13 places foremost was the root of the whole evil, that, falling away from faith in God’s promise, they forgot the works of God which had been wrought in confirmation of it, and did not wait for the carrying out of His counsel.

The poet has before his eye the murmuring for water on the third day after the miraculous deliverance (Exo 15:22-24) and in Rephidim (Exo 17:2). Then the murmuring for flesh in the first and second years of the Exodus which was followed by the sending of the quails (Ex. 16 and Num. 11), together with the wrathful judgment by which the murmuring for the second time was punished ( Kibrôth ha - Ta'avah , Num 11:33-35).

This dispensation of wrath the poet calls רזון (lxx, Vulgate, and Syriac erroneously πλησμονήν, perhaps מזון, nourishment), inasmuch as he interprets Num 11:33-35 of a wasting disease, which swept away the people in consequence of eating inordinately of the flesh, and in the expression (cf. Psa 78:31) he closely follows Isa 10:16. The “counsel” of God for which they would not wait, is His plan with respect to the time and manner of the help.

חכּה, root Arab. ḥk , a weaker power of Arab. ḥq , whence also Arab. ḥkl , p. 111, ḥkm , p. 49 note 1, signifies prop. to make firm, e. g. , a knot (cf. on Psa 33:20), and starting from this (without the intervention of the metaphor moras nectere , as Schultens thinks) is transferred to a firm bent of mind, and the tension of long expectation. The epigrammatic expression ויּתאוּוּ תאוה (plural of ויתאו, Isa 45:12, for which codices, as also in Pro 23:3, Pro 23:6; Pro 24:1, the Complutensian, Venetian 1521, Elias Levita, and Baer have ויתאו without the tonic lengthening) is taken from Num 11:4.

The second principal sin was the insurrection against their superiors, Psa 106:16-18. The poet has Num 16:1 in his eye. The rebellious ones were swallowed up by the earth, and their two hundred and fifty noble, non-Levite partisans consumed by fire. The fact that the poet does not mention Korah among those who were swallowed up is in perfect harmony with Num 16:25.

, Deu 11:6; cf. however Num 26:10. The elliptical תפתּה in Psa 106:17 is explained from Num 16:32; Num 26:10. The third principal sin was the worship of the calf, Psa 106:19-23. The poet here glances back at Ex. 32, but not without at the same time having Deu 9:8-12 in his mind; for the expression “in Horeb” is Deuteronomic, e. g. , Deu 4:15; Deu 5:2, and frequently.

Psa 106:20 is also based upon the Book of Deuteronomy: they exchanged their glory, i. e. , the God who was their distinction before all peoples according to Deu 4:6-8; Deu 10:21 (cf. also Jer 2:11), for the likeness (תּבנית) of a plough-ox (for this is pre-eminently called שׁוּר, in the dialects תּור), contrary to the prohibition in Deu 4:17. On Psa 106:21 cf.

the warning in Deu 6:12. “Land of Cham” = Egypt, as in Psa 78:51; Psa 105:23, Psa 105:27. With ויאמר in Psa 106:23 the expression becomes again Deuteronomic: Deu 9:25, cf. Exo 32:10. God made and also expressed the resolve to destroy Israel. Then Moses stepped into the gap (before the gap), i. e. , as it were covered the breach, inasmuch as he placed himself in it and exposed his own life; cf.

on the fact, besides Ex. 32, also Deu 9:18. , Psa 10:10, and on the expression, Eze 22:30 and also Jer 18:20.

Psa 106:13-23 The first of the principal sins on the other side of the Red Sea was the unthankful, impatient, unbelieving murmuring about their meat and drink, Psa 106:13-15. For what Psa 106:13 places foremost was the root of the whole evil, that, falling away from faith in God’s promise, they forgot the works of God which had been wrought in confirmation of it, and did not wait for the carrying out of His counsel.

The poet has before his eye the murmuring for water on the third day after the miraculous deliverance (Exo 15:22-24) and in Rephidim (Exo 17:2). Then the murmuring for flesh in the first and second years of the Exodus which was followed by the sending of the quails (Ex. 16 and Num. 11), together with the wrathful judgment by which the murmuring for the second time was punished ( Kibrôth ha - Ta'avah , Num 11:33-35).

This dispensation of wrath the poet calls רזון (lxx, Vulgate, and Syriac erroneously πλησμονήν, perhaps מזון, nourishment), inasmuch as he interprets Num 11:33-35 of a wasting disease, which swept away the people in consequence of eating inordinately of the flesh, and in the expression (cf. Psa 78:31) he closely follows Isa 10:16. The “counsel” of God for which they would not wait, is His plan with respect to the time and manner of the help.

חכּה, root Arab. ḥk , a weaker power of Arab. ḥq , whence also Arab. ḥkl , p. 111, ḥkm , p. 49 note 1, signifies prop. to make firm, e. g. , a knot (cf. on Psa 33:20), and starting from this (without the intervention of the metaphor moras nectere , as Schultens thinks) is transferred to a firm bent of mind, and the tension of long expectation. The epigrammatic expression ויּתאוּוּ תאוה (plural of ויתאו, Isa 45:12, for which codices, as also in Pro 23:3, Pro 23:6; Pro 24:1, the Complutensian, Venetian 1521, Elias Levita, and Baer have ויתאו without the tonic lengthening) is taken from Num 11:4.

The second principal sin was the insurrection against their superiors, Psa 106:16-18. The poet has Num 16:1 in his eye. The rebellious ones were swallowed up by the earth, and their two hundred and fifty noble, non-Levite partisans consumed by fire. The fact that the poet does not mention Korah among those who were swallowed up is in perfect harmony with Num 16:25.

, Deu 11:6; cf. however Num 26:10. The elliptical תפתּה in Psa 106:17 is explained from Num 16:32; Num 26:10. The third principal sin was the worship of the calf, Psa 106:19-23. The poet here glances back at Ex. 32, but not without at the same time having Deu 9:8-12 in his mind; for the expression “in Horeb” is Deuteronomic, e. g. , Deu 4:15; Deu 5:2, and frequently.

Psa 106:20 is also based upon the Book of Deuteronomy: they exchanged their glory, i. e. , the God who was their distinction before all peoples according to Deu 4:6-8; Deu 10:21 (cf. also Jer 2:11), for the likeness (תּבנית) of a plough-ox (for this is pre-eminently called שׁוּר, in the dialects תּור), contrary to the prohibition in Deu 4:17. On Psa 106:21 cf.

the warning in Deu 6:12. “Land of Cham” = Egypt, as in Psa 78:51; Psa 105:23, Psa 105:27. With ויאמר in Psa 106:23 the expression becomes again Deuteronomic: Deu 9:25, cf. Exo 32:10. God made and also expressed the resolve to destroy Israel. Then Moses stepped into the gap (before the gap), i. e. , as it were covered the breach, inasmuch as he placed himself in it and exposed his own life; cf.

on the fact, besides Ex. 32, also Deu 9:18. , Psa 10:10, and on the expression, Eze 22:30 and also Jer 18:20.

Psa 106:13-23 The first of the principal sins on the other side of the Red Sea was the unthankful, impatient, unbelieving murmuring about their meat and drink, Psa 106:13-15. For what Psa 106:13 places foremost was the root of the whole evil, that, falling away from faith in God’s promise, they forgot the works of God which had been wrought in confirmation of it, and did not wait for the carrying out of His counsel.

The poet has before his eye the murmuring for water on the third day after the miraculous deliverance (Exo 15:22-24) and in Rephidim (Exo 17:2). Then the murmuring for flesh in the first and second years of the Exodus which was followed by the sending of the quails (Ex. 16 and Num. 11), together with the wrathful judgment by which the murmuring for the second time was punished ( Kibrôth ha - Ta'avah , Num 11:33-35).

This dispensation of wrath the poet calls רזון (lxx, Vulgate, and Syriac erroneously πλησμονήν, perhaps מזון, nourishment), inasmuch as he interprets Num 11:33-35 of a wasting disease, which swept away the people in consequence of eating inordinately of the flesh, and in the expression (cf. Psa 78:31) he closely follows Isa 10:16. The “counsel” of God for which they would not wait, is His plan with respect to the time and manner of the help.

חכּה, root Arab. ḥk , a weaker power of Arab. ḥq , whence also Arab. ḥkl , p. 111, ḥkm , p. 49 note 1, signifies prop. to make firm, e. g. , a knot (cf. on Psa 33:20), and starting from this (without the intervention of the metaphor moras nectere , as Schultens thinks) is transferred to a firm bent of mind, and the tension of long expectation. The epigrammatic expression ויּתאוּוּ תאוה (plural of ויתאו, Isa 45:12, for which codices, as also in Pro 23:3, Pro 23:6; Pro 24:1, the Complutensian, Venetian 1521, Elias Levita, and Baer have ויתאו without the tonic lengthening) is taken from Num 11:4.

The second principal sin was the insurrection against their superiors, Psa 106:16-18. The poet has Num 16:1 in his eye. The rebellious ones were swallowed up by the earth, and their two hundred and fifty noble, non-Levite partisans consumed by fire. The fact that the poet does not mention Korah among those who were swallowed up is in perfect harmony with Num 16:25.

, Deu 11:6; cf. however Num 26:10. The elliptical תפתּה in Psa 106:17 is explained from Num 16:32; Num 26:10. The third principal sin was the worship of the calf, Psa 106:19-23. The poet here glances back at Ex. 32, but not without at the same time having Deu 9:8-12 in his mind; for the expression “in Horeb” is Deuteronomic, e. g. , Deu 4:15; Deu 5:2, and frequently.

Psa 106:20 is also based upon the Book of Deuteronomy: they exchanged their glory, i. e. , the God who was their distinction before all peoples according to Deu 4:6-8; Deu 10:21 (cf. also Jer 2:11), for the likeness (תּבנית) of a plough-ox (for this is pre-eminently called שׁוּר, in the dialects תּור), contrary to the prohibition in Deu 4:17. On Psa 106:21 cf.

the warning in Deu 6:12. “Land of Cham” = Egypt, as in Psa 78:51; Psa 105:23, Psa 105:27. With ויאמר in Psa 106:23 the expression becomes again Deuteronomic: Deu 9:25, cf. Exo 32:10. God made and also expressed the resolve to destroy Israel. Then Moses stepped into the gap (before the gap), i. e. , as it were covered the breach, inasmuch as he placed himself in it and exposed his own life; cf.

on the fact, besides Ex. 32, also Deu 9:18. , Psa 10:10, and on the expression, Eze 22:30 and also Jer 18:20.

Psa 106:13-23 The first of the principal sins on the other side of the Red Sea was the unthankful, impatient, unbelieving murmuring about their meat and drink, Psa 106:13-15. For what Psa 106:13 places foremost was the root of the whole evil, that, falling away from faith in God’s promise, they forgot the works of God which had been wrought in confirmation of it, and did not wait for the carrying out of His counsel.

The poet has before his eye the murmuring for water on the third day after the miraculous deliverance (Exo 15:22-24) and in Rephidim (Exo 17:2). Then the murmuring for flesh in the first and second years of the Exodus which was followed by the sending of the quails (Ex. 16 and Num. 11), together with the wrathful judgment by which the murmuring for the second time was punished ( Kibrôth ha - Ta'avah , Num 11:33-35).

This dispensation of wrath the poet calls רזון (lxx, Vulgate, and Syriac erroneously πλησμονήν, perhaps מזון, nourishment), inasmuch as he interprets Num 11:33-35 of a wasting disease, which swept away the people in consequence of eating inordinately of the flesh, and in the expression (cf. Psa 78:31) he closely follows Isa 10:16. The “counsel” of God for which they would not wait, is His plan with respect to the time and manner of the help.

חכּה, root Arab. ḥk , a weaker power of Arab. ḥq , whence also Arab. ḥkl , p. 111, ḥkm , p. 49 note 1, signifies prop. to make firm, e. g. , a knot (cf. on Psa 33:20), and starting from this (without the intervention of the metaphor moras nectere , as Schultens thinks) is transferred to a firm bent of mind, and the tension of long expectation. The epigrammatic expression ויּתאוּוּ תאוה (plural of ויתאו, Isa 45:12, for which codices, as also in Pro 23:3, Pro 23:6; Pro 24:1, the Complutensian, Venetian 1521, Elias Levita, and Baer have ויתאו without the tonic lengthening) is taken from Num 11:4.

The second principal sin was the insurrection against their superiors, Psa 106:16-18. The poet has Num 16:1 in his eye. The rebellious ones were swallowed up by the earth, and their two hundred and fifty noble, non-Levite partisans consumed by fire. The fact that the poet does not mention Korah among those who were swallowed up is in perfect harmony with Num 16:25.

, Deu 11:6; cf. however Num 26:10. The elliptical תפתּה in Psa 106:17 is explained from Num 16:32; Num 26:10. The third principal sin was the worship of the calf, Psa 106:19-23. The poet here glances back at Ex. 32, but not without at the same time having Deu 9:8-12 in his mind; for the expression “in Horeb” is Deuteronomic, e. g. , Deu 4:15; Deu 5:2, and frequently.

Psa 106:20 is also based upon the Book of Deuteronomy: they exchanged their glory, i. e. , the God who was their distinction before all peoples according to Deu 4:6-8; Deu 10:21 (cf. also Jer 2:11), for the likeness (תּבנית) of a plough-ox (for this is pre-eminently called שׁוּר, in the dialects תּור), contrary to the prohibition in Deu 4:17. On Psa 106:21 cf.

the warning in Deu 6:12. “Land of Cham” = Egypt, as in Psa 78:51; Psa 105:23, Psa 105:27. With ויאמר in Psa 106:23 the expression becomes again Deuteronomic: Deu 9:25, cf. Exo 32:10. God made and also expressed the resolve to destroy Israel. Then Moses stepped into the gap (before the gap), i. e. , as it were covered the breach, inasmuch as he placed himself in it and exposed his own life; cf.

on the fact, besides Ex. 32, also Deu 9:18. , Psa 10:10, and on the expression, Eze 22:30 and also Jer 18:20.

Psa 106:13-23 The first of the principal sins on the other side of the Red Sea was the unthankful, impatient, unbelieving murmuring about their meat and drink, Psa 106:13-15. For what Psa 106:13 places foremost was the root of the whole evil, that, falling away from faith in God’s promise, they forgot the works of God which had been wrought in confirmation of it, and did not wait for the carrying out of His counsel.

The poet has before his eye the murmuring for water on the third day after the miraculous deliverance (Exo 15:22-24) and in Rephidim (Exo 17:2). Then the murmuring for flesh in the first and second years of the Exodus which was followed by the sending of the quails (Ex. 16 and Num. 11), together with the wrathful judgment by which the murmuring for the second time was punished ( Kibrôth ha - Ta'avah , Num 11:33-35).

This dispensation of wrath the poet calls רזון (lxx, Vulgate, and Syriac erroneously πλησμονήν, perhaps מזון, nourishment), inasmuch as he interprets Num 11:33-35 of a wasting disease, which swept away the people in consequence of eating inordinately of the flesh, and in the expression (cf. Psa 78:31) he closely follows Isa 10:16. The “counsel” of God for which they would not wait, is His plan with respect to the time and manner of the help.

חכּה, root Arab. ḥk , a weaker power of Arab. ḥq , whence also Arab. ḥkl , p. 111, ḥkm , p. 49 note 1, signifies prop. to make firm, e. g. , a knot (cf. on Psa 33:20), and starting from this (without the intervention of the metaphor moras nectere , as Schultens thinks) is transferred to a firm bent of mind, and the tension of long expectation. The epigrammatic expression ויּתאוּוּ תאוה (plural of ויתאו, Isa 45:12, for which codices, as also in Pro 23:3, Pro 23:6; Pro 24:1, the Complutensian, Venetian 1521, Elias Levita, and Baer have ויתאו without the tonic lengthening) is taken from Num 11:4.

The second principal sin was the insurrection against their superiors, Psa 106:16-18. The poet has Num 16:1 in his eye. The rebellious ones were swallowed up by the earth, and their two hundred and fifty noble, non-Levite partisans consumed by fire. The fact that the poet does not mention Korah among those who were swallowed up is in perfect harmony with Num 16:25.

, Deu 11:6; cf. however Num 26:10. The elliptical תפתּה in Psa 106:17 is explained from Num 16:32; Num 26:10. The third principal sin was the worship of the calf, Psa 106:19-23. The poet here glances back at Ex. 32, but not without at the same time having Deu 9:8-12 in his mind; for the expression “in Horeb” is Deuteronomic, e. g. , Deu 4:15; Deu 5:2, and frequently.

Psa 106:20 is also based upon the Book of Deuteronomy: they exchanged their glory, i. e. , the God who was their distinction before all peoples according to Deu 4:6-8; Deu 10:21 (cf. also Jer 2:11), for the likeness (תּבנית) of a plough-ox (for this is pre-eminently called שׁוּר, in the dialects תּור), contrary to the prohibition in Deu 4:17. On Psa 106:21 cf.

the warning in Deu 6:12. “Land of Cham” = Egypt, as in Psa 78:51; Psa 105:23, Psa 105:27. With ויאמר in Psa 106:23 the expression becomes again Deuteronomic: Deu 9:25, cf. Exo 32:10. God made and also expressed the resolve to destroy Israel. Then Moses stepped into the gap (before the gap), i. e. , as it were covered the breach, inasmuch as he placed himself in it and exposed his own life; cf.

on the fact, besides Ex. 32, also Deu 9:18. , Psa 10:10, and on the expression, Eze 22:30 and also Jer 18:20.

Psa 106:13-23 The first of the principal sins on the other side of the Red Sea was the unthankful, impatient, unbelieving murmuring about their meat and drink, Psa 106:13-15. For what Psa 106:13 places foremost was the root of the whole evil, that, falling away from faith in God’s promise, they forgot the works of God which had been wrought in confirmation of it, and did not wait for the carrying out of His counsel.

The poet has before his eye the murmuring for water on the third day after the miraculous deliverance (Exo 15:22-24) and in Rephidim (Exo 17:2). Then the murmuring for flesh in the first and second years of the Exodus which was followed by the sending of the quails (Ex. 16 and Num. 11), together with the wrathful judgment by which the murmuring for the second time was punished ( Kibrôth ha - Ta'avah , Num 11:33-35).

This dispensation of wrath the poet calls רזון (lxx, Vulgate, and Syriac erroneously πλησμονήν, perhaps מזון, nourishment), inasmuch as he interprets Num 11:33-35 of a wasting disease, which swept away the people in consequence of eating inordinately of the flesh, and in the expression (cf. Psa 78:31) he closely follows Isa 10:16. The “counsel” of God for which they would not wait, is His plan with respect to the time and manner of the help.

חכּה, root Arab. ḥk , a weaker power of Arab. ḥq , whence also Arab. ḥkl , p. 111, ḥkm , p. 49 note 1, signifies prop. to make firm, e. g. , a knot (cf. on Psa 33:20), and starting from this (without the intervention of the metaphor moras nectere , as Schultens thinks) is transferred to a firm bent of mind, and the tension of long expectation. The epigrammatic expression ויּתאוּוּ תאוה (plural of ויתאו, Isa 45:12, for which codices, as also in Pro 23:3, Pro 23:6; Pro 24:1, the Complutensian, Venetian 1521, Elias Levita, and Baer have ויתאו without the tonic lengthening) is taken from Num 11:4.

The second principal sin was the insurrection against their superiors, Psa 106:16-18. The poet has Num 16:1 in his eye. The rebellious ones were swallowed up by the earth, and their two hundred and fifty noble, non-Levite partisans consumed by fire. The fact that the poet does not mention Korah among those who were swallowed up is in perfect harmony with Num 16:25.

, Deu 11:6; cf. however Num 26:10. The elliptical תפתּה in Psa 106:17 is explained from Num 16:32; Num 26:10. The third principal sin was the worship of the calf, Psa 106:19-23. The poet here glances back at Ex. 32, but not without at the same time having Deu 9:8-12 in his mind; for the expression “in Horeb” is Deuteronomic, e. g. , Deu 4:15; Deu 5:2, and frequently.

Psa 106:20 is also based upon the Book of Deuteronomy: they exchanged their glory, i. e. , the God who was their distinction before all peoples according to Deu 4:6-8; Deu 10:21 (cf. also Jer 2:11), for the likeness (תּבנית) of a plough-ox (for this is pre-eminently called שׁוּר, in the dialects תּור), contrary to the prohibition in Deu 4:17. On Psa 106:21 cf.

the warning in Deu 6:12. “Land of Cham” = Egypt, as in Psa 78:51; Psa 105:23, Psa 105:27. With ויאמר in Psa 106:23 the expression becomes again Deuteronomic: Deu 9:25, cf. Exo 32:10. God made and also expressed the resolve to destroy Israel. Then Moses stepped into the gap (before the gap), i. e. , as it were covered the breach, inasmuch as he placed himself in it and exposed his own life; cf.

on the fact, besides Ex. 32, also Deu 9:18. , Psa 10:10, and on the expression, Eze 22:30 and also Jer 18:20.

Psa 106:13-23 The first of the principal sins on the other side of the Red Sea was the unthankful, impatient, unbelieving murmuring about their meat and drink, Psa 106:13-15. For what Psa 106:13 places foremost was the root of the whole evil, that, falling away from faith in God’s promise, they forgot the works of God which had been wrought in confirmation of it, and did not wait for the carrying out of His counsel.

The poet has before his eye the murmuring for water on the third day after the miraculous deliverance (Exo 15:22-24) and in Rephidim (Exo 17:2). Then the murmuring for flesh in the first and second years of the Exodus which was followed by the sending of the quails (Ex. 16 and Num. 11), together with the wrathful judgment by which the murmuring for the second time was punished ( Kibrôth ha - Ta'avah , Num 11:33-35).

This dispensation of wrath the poet calls רזון (lxx, Vulgate, and Syriac erroneously πλησμονήν, perhaps מזון, nourishment), inasmuch as he interprets Num 11:33-35 of a wasting disease, which swept away the people in consequence of eating inordinately of the flesh, and in the expression (cf. Psa 78:31) he closely follows Isa 10:16. The “counsel” of God for which they would not wait, is His plan with respect to the time and manner of the help.

חכּה, root Arab. ḥk , a weaker power of Arab. ḥq , whence also Arab. ḥkl , p. 111, ḥkm , p. 49 note 1, signifies prop. to make firm, e. g. , a knot (cf. on Psa 33:20), and starting from this (without the intervention of the metaphor moras nectere , as Schultens thinks) is transferred to a firm bent of mind, and the tension of long expectation. The epigrammatic expression ויּתאוּוּ תאוה (plural of ויתאו, Isa 45:12, for which codices, as also in Pro 23:3, Pro 23:6; Pro 24:1, the Complutensian, Venetian 1521, Elias Levita, and Baer have ויתאו without the tonic lengthening) is taken from Num 11:4.

The second principal sin was the insurrection against their superiors, Psa 106:16-18. The poet has Num 16:1 in his eye. The rebellious ones were swallowed up by the earth, and their two hundred and fifty noble, non-Levite partisans consumed by fire. The fact that the poet does not mention Korah among those who were swallowed up is in perfect harmony with Num 16:25.

, Deu 11:6; cf. however Num 26:10. The elliptical תפתּה in Psa 106:17 is explained from Num 16:32; Num 26:10. The third principal sin was the worship of the calf, Psa 106:19-23. The poet here glances back at Ex. 32, but not without at the same time having Deu 9:8-12 in his mind; for the expression “in Horeb” is Deuteronomic, e. g. , Deu 4:15; Deu 5:2, and frequently.

Psa 106:20 is also based upon the Book of Deuteronomy: they exchanged their glory, i. e. , the God who was their distinction before all peoples according to Deu 4:6-8; Deu 10:21 (cf. also Jer 2:11), for the likeness (תּבנית) of a plough-ox (for this is pre-eminently called שׁוּר, in the dialects תּור), contrary to the prohibition in Deu 4:17. On Psa 106:21 cf.

the warning in Deu 6:12. “Land of Cham” = Egypt, as in Psa 78:51; Psa 105:23, Psa 105:27. With ויאמר in Psa 106:23 the expression becomes again Deuteronomic: Deu 9:25, cf. Exo 32:10. God made and also expressed the resolve to destroy Israel. Then Moses stepped into the gap (before the gap), i. e. , as it were covered the breach, inasmuch as he placed himself in it and exposed his own life; cf.

on the fact, besides Ex. 32, also Deu 9:18. , Psa 10:10, and on the expression, Eze 22:30 and also Jer 18:20.

Psa 106:13-23 The first of the principal sins on the other side of the Red Sea was the unthankful, impatient, unbelieving murmuring about their meat and drink, Psa 106:13-15. For what Psa 106:13 places foremost was the root of the whole evil, that, falling away from faith in God’s promise, they forgot the works of God which had been wrought in confirmation of it, and did not wait for the carrying out of His counsel.

The poet has before his eye the murmuring for water on the third day after the miraculous deliverance (Exo 15:22-24) and in Rephidim (Exo 17:2). Then the murmuring for flesh in the first and second years of the Exodus which was followed by the sending of the quails (Ex. 16 and Num. 11), together with the wrathful judgment by which the murmuring for the second time was punished ( Kibrôth ha - Ta'avah , Num 11:33-35).

This dispensation of wrath the poet calls רזון (lxx, Vulgate, and Syriac erroneously πλησμονήν, perhaps מזון, nourishment), inasmuch as he interprets Num 11:33-35 of a wasting disease, which swept away the people in consequence of eating inordinately of the flesh, and in the expression (cf. Psa 78:31) he closely follows Isa 10:16. The “counsel” of God for which they would not wait, is His plan with respect to the time and manner of the help.

חכּה, root Arab. ḥk , a weaker power of Arab. ḥq , whence also Arab. ḥkl , p. 111, ḥkm , p. 49 note 1, signifies prop. to make firm, e. g. , a knot (cf. on Psa 33:20), and starting from this (without the intervention of the metaphor moras nectere , as Schultens thinks) is transferred to a firm bent of mind, and the tension of long expectation. The epigrammatic expression ויּתאוּוּ תאוה (plural of ויתאו, Isa 45:12, for which codices, as also in Pro 23:3, Pro 23:6; Pro 24:1, the Complutensian, Venetian 1521, Elias Levita, and Baer have ויתאו without the tonic lengthening) is taken from Num 11:4.

The second principal sin was the insurrection against their superiors, Psa 106:16-18. The poet has Num 16:1 in his eye. The rebellious ones were swallowed up by the earth, and their two hundred and fifty noble, non-Levite partisans consumed by fire. The fact that the poet does not mention Korah among those who were swallowed up is in perfect harmony with Num 16:25.

, Deu 11:6; cf. however Num 26:10. The elliptical תפתּה in Psa 106:17 is explained from Num 16:32; Num 26:10. The third principal sin was the worship of the calf, Psa 106:19-23. The poet here glances back at Ex. 32, but not without at the same time having Deu 9:8-12 in his mind; for the expression “in Horeb” is Deuteronomic, e. g. , Deu 4:15; Deu 5:2, and frequently.

Psa 106:20 is also based upon the Book of Deuteronomy: they exchanged their glory, i. e. , the God who was their distinction before all peoples according to Deu 4:6-8; Deu 10:21 (cf. also Jer 2:11), for the likeness (תּבנית) of a plough-ox (for this is pre-eminently called שׁוּר, in the dialects תּור), contrary to the prohibition in Deu 4:17. On Psa 106:21 cf.

the warning in Deu 6:12. “Land of Cham” = Egypt, as in Psa 78:51; Psa 105:23, Psa 105:27. With ויאמר in Psa 106:23 the expression becomes again Deuteronomic: Deu 9:25, cf. Exo 32:10. God made and also expressed the resolve to destroy Israel. Then Moses stepped into the gap (before the gap), i. e. , as it were covered the breach, inasmuch as he placed himself in it and exposed his own life; cf.

on the fact, besides Ex. 32, also Deu 9:18. , Psa 10:10, and on the expression, Eze 22:30 and also Jer 18:20.

Psa 106:13-23 The first of the principal sins on the other side of the Red Sea was the unthankful, impatient, unbelieving murmuring about their meat and drink, Psa 106:13-15. For what Psa 106:13 places foremost was the root of the whole evil, that, falling away from faith in God’s promise, they forgot the works of God which had been wrought in confirmation of it, and did not wait for the carrying out of His counsel.

The poet has before his eye the murmuring for water on the third day after the miraculous deliverance (Exo 15:22-24) and in Rephidim (Exo 17:2). Then the murmuring for flesh in the first and second years of the Exodus which was followed by the sending of the quails (Ex. 16 and Num. 11), together with the wrathful judgment by which the murmuring for the second time was punished ( Kibrôth ha - Ta'avah , Num 11:33-35).

This dispensation of wrath the poet calls רזון (lxx, Vulgate, and Syriac erroneously πλησμονήν, perhaps מזון, nourishment), inasmuch as he interprets Num 11:33-35 of a wasting disease, which swept away the people in consequence of eating inordinately of the flesh, and in the expression (cf. Psa 78:31) he closely follows Isa 10:16. The “counsel” of God for which they would not wait, is His plan with respect to the time and manner of the help.

חכּה, root Arab. ḥk , a weaker power of Arab. ḥq , whence also Arab. ḥkl , p. 111, ḥkm , p. 49 note 1, signifies prop. to make firm, e. g. , a knot (cf. on Psa 33:20), and starting from this (without the intervention of the metaphor moras nectere , as Schultens thinks) is transferred to a firm bent of mind, and the tension of long expectation. The epigrammatic expression ויּתאוּוּ תאוה (plural of ויתאו, Isa 45:12, for which codices, as also in Pro 23:3, Pro 23:6; Pro 24:1, the Complutensian, Venetian 1521, Elias Levita, and Baer have ויתאו without the tonic lengthening) is taken from Num 11:4.

The second principal sin was the insurrection against their superiors, Psa 106:16-18. The poet has Num 16:1 in his eye. The rebellious ones were swallowed up by the earth, and their two hundred and fifty noble, non-Levite partisans consumed by fire. The fact that the poet does not mention Korah among those who were swallowed up is in perfect harmony with Num 16:25.

, Deu 11:6; cf. however Num 26:10. The elliptical תפתּה in Psa 106:17 is explained from Num 16:32; Num 26:10. The third principal sin was the worship of the calf, Psa 106:19-23. The poet here glances back at Ex. 32, but not without at the same time having Deu 9:8-12 in his mind; for the expression “in Horeb” is Deuteronomic, e. g. , Deu 4:15; Deu 5:2, and frequently.

Psa 106:20 is also based upon the Book of Deuteronomy: they exchanged their glory, i. e. , the God who was their distinction before all peoples according to Deu 4:6-8; Deu 10:21 (cf. also Jer 2:11), for the likeness (תּבנית) of a plough-ox (for this is pre-eminently called שׁוּר, in the dialects תּור), contrary to the prohibition in Deu 4:17. On Psa 106:21 cf.

the warning in Deu 6:12. “Land of Cham” = Egypt, as in Psa 78:51; Psa 105:23, Psa 105:27. With ויאמר in Psa 106:23 the expression becomes again Deuteronomic: Deu 9:25, cf. Exo 32:10. God made and also expressed the resolve to destroy Israel. Then Moses stepped into the gap (before the gap), i. e. , as it were covered the breach, inasmuch as he placed himself in it and exposed his own life; cf.

on the fact, besides Ex. 32, also Deu 9:18. , Psa 10:10, and on the expression, Eze 22:30 and also Jer 18:20.

Psa 106:24-33 The fact to which the poet refers in Psa 106:24, viz. , the rebellion in consequence of the report of the spies, which he brings forward as the fourth principal sin, is narrated in Num 13, Num 14. The appellation ארץ חמדּה is also found in Jer 3:19; Zec 7:14. As to the rest, the expression is altogether Pentateuchal. “They despised the land,” after Num 14:31; “they murmured in their tents,” after Deu 1:27; “to lift up the land” = to swear, after Exo 6:8; Deu 32:40; the threat להפּיל, to make them fall down, fall away, after Num 14:29, Num 14:32.

The threat of exile is founded upon the two great threatening chapters, Lev 26; Deu 28:1; cf. more particularly Lev 26:33 (together with the echoes in Eze 5:12; Eze 12:14, etc.) , Deu 28:64 (together with the echoes in Jer 9:15; Eze 22:15, etc.) Eze 20:23 stands in a not accidental relationship to Psa 106:26. ; and according to that passage, וּלהפיל is an error of the copyist for וּלהפיץ (Hitzig).

Now follows in Psa 106:28-31 the fifth of the principal sins, viz. , the taking part in the Moabitish worship of Baal. The verb נצמד (to be bound or chained), taken from Num 25:3, Num 25:5, points to the prostitution with which Baal Peôr, this Moabitish Priapus, was worshipped. The sacrificial feastings in which, according to Num 25:2, they took part, are called eating the sacrifices of the dead, because the idols are dead beings (nekroi', Wisd.

13:10-18) as opposed to God, the living One. The catena on Rev 2:14 correctly interprets: τὰ τοῖς εἰδώλοις τελεσθέντα κρέα. The object of “they made angry” is omitted; the author is fond of this, cf. Psa 106:7 and Psa 106:32. The expression in Psa 106:29 is like Exo 19:24. The verb עמד is chosen with reference to Num 17:13. The result is expressed in Psa 106:30 after Num 25:8, Num 25:18.

, Num 17:13. With פּלּל, to adjust, to judge adjustingly (lxx, Vulgate, correctly according to the sense, ἐξιλάσατο), the poet associates the thought of the satisfaction due to divine right, which Phinehas executed with the javelin. This act of zeal for Jahve, which compensated for Israel’s unfaithfulness, was accounted unto him for righteousness, by his being rewarded for it with the priesthood unto everlasting ages, Num 25:10-13.

This accounting of a work for righteousness is only apparently contradictory to Gen 15:5. : it was indeed an act which sprang from a constancy in faith, and one which obtained for him the acceptation of a righteous man for the sake of this upon which it was based, by proving him to be such. In Psa 106:32, Psa 106:33 follows the sixth of the principal sins, viz.

, the insurrection against Moses and Aaron at the waters of strife in the fortieth year, in connection with which Moses forfeited the entrance with them into the Land of Promise (Num 20:11. , Deu 1:37; Deu 32:51), since he suffered himself to be carried away by the persevering obstinacy of the people against the Spirit of God (המרה mostly providing the future for מרה, as in Psa 106:7, Psa 106:43, Psa 78:17, Psa 78:40, Psa 78:56, of obstinacy against God; on את־רוּחו cf.

Isa 63:10) into uttering the words addressed to the people, Num 20:10, in which, as the smiting of the rock which was twice repeated shows, is expressed impatience together with a tinge of unbelief. The poet distinguishes, as does the narrative in Num. 20, between the obstinacy of the people and the transgression of Moses, which is there designated, according to that which lay at the root of it, as unbelief.

The retrospective reference to Num 27:14 needs adjustment accordingly.

Psa 106:24-33 The fact to which the poet refers in Psa 106:24, viz. , the rebellion in consequence of the report of the spies, which he brings forward as the fourth principal sin, is narrated in Num 13, Num 14. The appellation ארץ חמדּה is also found in Jer 3:19; Zec 7:14. As to the rest, the expression is altogether Pentateuchal. “They despised the land,” after Num 14:31; “they murmured in their tents,” after Deu 1:27; “to lift up the land” = to swear, after Exo 6:8; Deu 32:40; the threat להפּיל, to make them fall down, fall away, after Num 14:29, Num 14:32.

The threat of exile is founded upon the two great threatening chapters, Lev 26; Deu 28:1; cf. more particularly Lev 26:33 (together with the echoes in Eze 5:12; Eze 12:14, etc.) , Deu 28:64 (together with the echoes in Jer 9:15; Eze 22:15, etc.) Eze 20:23 stands in a not accidental relationship to Psa 106:26. ; and according to that passage, וּלהפיל is an error of the copyist for וּלהפיץ (Hitzig).

Now follows in Psa 106:28-31 the fifth of the principal sins, viz. , the taking part in the Moabitish worship of Baal. The verb נצמד (to be bound or chained), taken from Num 25:3, Num 25:5, points to the prostitution with which Baal Peôr, this Moabitish Priapus, was worshipped. The sacrificial feastings in which, according to Num 25:2, they took part, are called eating the sacrifices of the dead, because the idols are dead beings (nekroi', Wisd.

13:10-18) as opposed to God, the living One. The catena on Rev 2:14 correctly interprets: τὰ τοῖς εἰδώλοις τελεσθέντα κρέα. The object of “they made angry” is omitted; the author is fond of this, cf. Psa 106:7 and Psa 106:32. The expression in Psa 106:29 is like Exo 19:24. The verb עמד is chosen with reference to Num 17:13. The result is expressed in Psa 106:30 after Num 25:8, Num 25:18.

, Num 17:13. With פּלּל, to adjust, to judge adjustingly (lxx, Vulgate, correctly according to the sense, ἐξιλάσατο), the poet associates the thought of the satisfaction due to divine right, which Phinehas executed with the javelin. This act of zeal for Jahve, which compensated for Israel’s unfaithfulness, was accounted unto him for righteousness, by his being rewarded for it with the priesthood unto everlasting ages, Num 25:10-13.

This accounting of a work for righteousness is only apparently contradictory to Gen 15:5. : it was indeed an act which sprang from a constancy in faith, and one which obtained for him the acceptation of a righteous man for the sake of this upon which it was based, by proving him to be such. In Psa 106:32, Psa 106:33 follows the sixth of the principal sins, viz.

, the insurrection against Moses and Aaron at the waters of strife in the fortieth year, in connection with which Moses forfeited the entrance with them into the Land of Promise (Num 20:11. , Deu 1:37; Deu 32:51), since he suffered himself to be carried away by the persevering obstinacy of the people against the Spirit of God (המרה mostly providing the future for מרה, as in Psa 106:7, Psa 106:43, Psa 78:17, Psa 78:40, Psa 78:56, of obstinacy against God; on את־רוּחו cf.

Isa 63:10) into uttering the words addressed to the people, Num 20:10, in which, as the smiting of the rock which was twice repeated shows, is expressed impatience together with a tinge of unbelief. The poet distinguishes, as does the narrative in Num. 20, between the obstinacy of the people and the transgression of Moses, which is there designated, according to that which lay at the root of it, as unbelief.

The retrospective reference to Num 27:14 needs adjustment accordingly.

Psa 106:24-33 The fact to which the poet refers in Psa 106:24, viz. , the rebellion in consequence of the report of the spies, which he brings forward as the fourth principal sin, is narrated in Num 13, Num 14. The appellation ארץ חמדּה is also found in Jer 3:19; Zec 7:14. As to the rest, the expression is altogether Pentateuchal. “They despised the land,” after Num 14:31; “they murmured in their tents,” after Deu 1:27; “to lift up the land” = to swear, after Exo 6:8; Deu 32:40; the threat להפּיל, to make them fall down, fall away, after Num 14:29, Num 14:32.

The threat of exile is founded upon the two great threatening chapters, Lev 26; Deu 28:1; cf. more particularly Lev 26:33 (together with the echoes in Eze 5:12; Eze 12:14, etc.) , Deu 28:64 (together with the echoes in Jer 9:15; Eze 22:15, etc.) Eze 20:23 stands in a not accidental relationship to Psa 106:26. ; and according to that passage, וּלהפיל is an error of the copyist for וּלהפיץ (Hitzig).

Now follows in Psa 106:28-31 the fifth of the principal sins, viz. , the taking part in the Moabitish worship of Baal. The verb נצמד (to be bound or chained), taken from Num 25:3, Num 25:5, points to the prostitution with which Baal Peôr, this Moabitish Priapus, was worshipped. The sacrificial feastings in which, according to Num 25:2, they took part, are called eating the sacrifices of the dead, because the idols are dead beings (nekroi', Wisd.

13:10-18) as opposed to God, the living One. The catena on Rev 2:14 correctly interprets: τὰ τοῖς εἰδώλοις τελεσθέντα κρέα. The object of “they made angry” is omitted; the author is fond of this, cf. Psa 106:7 and Psa 106:32. The expression in Psa 106:29 is like Exo 19:24. The verb עמד is chosen with reference to Num 17:13. The result is expressed in Psa 106:30 after Num 25:8, Num 25:18.

, Num 17:13. With פּלּל, to adjust, to judge adjustingly (lxx, Vulgate, correctly according to the sense, ἐξιλάσατο), the poet associates the thought of the satisfaction due to divine right, which Phinehas executed with the javelin. This act of zeal for Jahve, which compensated for Israel’s unfaithfulness, was accounted unto him for righteousness, by his being rewarded for it with the priesthood unto everlasting ages, Num 25:10-13.

This accounting of a work for righteousness is only apparently contradictory to Gen 15:5. : it was indeed an act which sprang from a constancy in faith, and one which obtained for him the acceptation of a righteous man for the sake of this upon which it was based, by proving him to be such. In Psa 106:32, Psa 106:33 follows the sixth of the principal sins, viz.

, the insurrection against Moses and Aaron at the waters of strife in the fortieth year, in connection with which Moses forfeited the entrance with them into the Land of Promise (Num 20:11. , Deu 1:37; Deu 32:51), since he suffered himself to be carried away by the persevering obstinacy of the people against the Spirit of God (המרה mostly providing the future for מרה, as in Psa 106:7, Psa 106:43, Psa 78:17, Psa 78:40, Psa 78:56, of obstinacy against God; on את־רוּחו cf.

Isa 63:10) into uttering the words addressed to the people, Num 20:10, in which, as the smiting of the rock which was twice repeated shows, is expressed impatience together with a tinge of unbelief. The poet distinguishes, as does the narrative in Num. 20, between the obstinacy of the people and the transgression of Moses, which is there designated, according to that which lay at the root of it, as unbelief.

The retrospective reference to Num 27:14 needs adjustment accordingly.

Psa 106:24-33 The fact to which the poet refers in Psa 106:24, viz. , the rebellion in consequence of the report of the spies, which he brings forward as the fourth principal sin, is narrated in Num 13, Num 14. The appellation ארץ חמדּה is also found in Jer 3:19; Zec 7:14. As to the rest, the expression is altogether Pentateuchal. “They despised the land,” after Num 14:31; “they murmured in their tents,” after Deu 1:27; “to lift up the land” = to swear, after Exo 6:8; Deu 32:40; the threat להפּיל, to make them fall down, fall away, after Num 14:29, Num 14:32.

The threat of exile is founded upon the two great threatening chapters, Lev 26; Deu 28:1; cf. more particularly Lev 26:33 (together with the echoes in Eze 5:12; Eze 12:14, etc.) , Deu 28:64 (together with the echoes in Jer 9:15; Eze 22:15, etc.) Eze 20:23 stands in a not accidental relationship to Psa 106:26. ; and according to that passage, וּלהפיל is an error of the copyist for וּלהפיץ (Hitzig).

Now follows in Psa 106:28-31 the fifth of the principal sins, viz. , the taking part in the Moabitish worship of Baal. The verb נצמד (to be bound or chained), taken from Num 25:3, Num 25:5, points to the prostitution with which Baal Peôr, this Moabitish Priapus, was worshipped. The sacrificial feastings in which, according to Num 25:2, they took part, are called eating the sacrifices of the dead, because the idols are dead beings (nekroi', Wisd.

13:10-18) as opposed to God, the living One. The catena on Rev 2:14 correctly interprets: τὰ τοῖς εἰδώλοις τελεσθέντα κρέα. The object of “they made angry” is omitted; the author is fond of this, cf. Psa 106:7 and Psa 106:32. The expression in Psa 106:29 is like Exo 19:24. The verb עמד is chosen with reference to Num 17:13. The result is expressed in Psa 106:30 after Num 25:8, Num 25:18.

, Num 17:13. With פּלּל, to adjust, to judge adjustingly (lxx, Vulgate, correctly according to the sense, ἐξιλάσατο), the poet associates the thought of the satisfaction due to divine right, which Phinehas executed with the javelin. This act of zeal for Jahve, which compensated for Israel’s unfaithfulness, was accounted unto him for righteousness, by his being rewarded for it with the priesthood unto everlasting ages, Num 25:10-13.

This accounting of a work for righteousness is only apparently contradictory to Gen 15:5. : it was indeed an act which sprang from a constancy in faith, and one which obtained for him the acceptation of a righteous man for the sake of this upon which it was based, by proving him to be such. In Psa 106:32, Psa 106:33 follows the sixth of the principal sins, viz.

, the insurrection against Moses and Aaron at the waters of strife in the fortieth year, in connection with which Moses forfeited the entrance with them into the Land of Promise (Num 20:11. , Deu 1:37; Deu 32:51), since he suffered himself to be carried away by the persevering obstinacy of the people against the Spirit of God (המרה mostly providing the future for מרה, as in Psa 106:7, Psa 106:43, Psa 78:17, Psa 78:40, Psa 78:56, of obstinacy against God; on את־רוּחו cf.

Isa 63:10) into uttering the words addressed to the people, Num 20:10, in which, as the smiting of the rock which was twice repeated shows, is expressed impatience together with a tinge of unbelief. The poet distinguishes, as does the narrative in Num. 20, between the obstinacy of the people and the transgression of Moses, which is there designated, according to that which lay at the root of it, as unbelief.

The retrospective reference to Num 27:14 needs adjustment accordingly.

Psa 106:24-33 The fact to which the poet refers in Psa 106:24, viz. , the rebellion in consequence of the report of the spies, which he brings forward as the fourth principal sin, is narrated in Num 13, Num 14. The appellation ארץ חמדּה is also found in Jer 3:19; Zec 7:14. As to the rest, the expression is altogether Pentateuchal. “They despised the land,” after Num 14:31; “they murmured in their tents,” after Deu 1:27; “to lift up the land” = to swear, after Exo 6:8; Deu 32:40; the threat להפּיל, to make them fall down, fall away, after Num 14:29, Num 14:32.

The threat of exile is founded upon the two great threatening chapters, Lev 26; Deu 28:1; cf. more particularly Lev 26:33 (together with the echoes in Eze 5:12; Eze 12:14, etc.) , Deu 28:64 (together with the echoes in Jer 9:15; Eze 22:15, etc.) Eze 20:23 stands in a not accidental relationship to Psa 106:26. ; and according to that passage, וּלהפיל is an error of the copyist for וּלהפיץ (Hitzig).

Now follows in Psa 106:28-31 the fifth of the principal sins, viz. , the taking part in the Moabitish worship of Baal. The verb נצמד (to be bound or chained), taken from Num 25:3, Num 25:5, points to the prostitution with which Baal Peôr, this Moabitish Priapus, was worshipped. The sacrificial feastings in which, according to Num 25:2, they took part, are called eating the sacrifices of the dead, because the idols are dead beings (nekroi', Wisd.

13:10-18) as opposed to God, the living One. The catena on Rev 2:14 correctly interprets: τὰ τοῖς εἰδώλοις τελεσθέντα κρέα. The object of “they made angry” is omitted; the author is fond of this, cf. Psa 106:7 and Psa 106:32. The expression in Psa 106:29 is like Exo 19:24. The verb עמד is chosen with reference to Num 17:13. The result is expressed in Psa 106:30 after Num 25:8, Num 25:18.

, Num 17:13. With פּלּל, to adjust, to judge adjustingly (lxx, Vulgate, correctly according to the sense, ἐξιλάσατο), the poet associates the thought of the satisfaction due to divine right, which Phinehas executed with the javelin. This act of zeal for Jahve, which compensated for Israel’s unfaithfulness, was accounted unto him for righteousness, by his being rewarded for it with the priesthood unto everlasting ages, Num 25:10-13.

This accounting of a work for righteousness is only apparently contradictory to Gen 15:5. : it was indeed an act which sprang from a constancy in faith, and one which obtained for him the acceptation of a righteous man for the sake of this upon which it was based, by proving him to be such. In Psa 106:32, Psa 106:33 follows the sixth of the principal sins, viz.

, the insurrection against Moses and Aaron at the waters of strife in the fortieth year, in connection with which Moses forfeited the entrance with them into the Land of Promise (Num 20:11. , Deu 1:37; Deu 32:51), since he suffered himself to be carried away by the persevering obstinacy of the people against the Spirit of God (המרה mostly providing the future for מרה, as in Psa 106:7, Psa 106:43, Psa 78:17, Psa 78:40, Psa 78:56, of obstinacy against God; on את־רוּחו cf.

Isa 63:10) into uttering the words addressed to the people, Num 20:10, in which, as the smiting of the rock which was twice repeated shows, is expressed impatience together with a tinge of unbelief. The poet distinguishes, as does the narrative in Num. 20, between the obstinacy of the people and the transgression of Moses, which is there designated, according to that which lay at the root of it, as unbelief.

The retrospective reference to Num 27:14 needs adjustment accordingly.

Psa 106:24-33 The fact to which the poet refers in Psa 106:24, viz. , the rebellion in consequence of the report of the spies, which he brings forward as the fourth principal sin, is narrated in Num 13, Num 14. The appellation ארץ חמדּה is also found in Jer 3:19; Zec 7:14. As to the rest, the expression is altogether Pentateuchal. “They despised the land,” after Num 14:31; “they murmured in their tents,” after Deu 1:27; “to lift up the land” = to swear, after Exo 6:8; Deu 32:40; the threat להפּיל, to make them fall down, fall away, after Num 14:29, Num 14:32.

The threat of exile is founded upon the two great threatening chapters, Lev 26; Deu 28:1; cf. more particularly Lev 26:33 (together with the echoes in Eze 5:12; Eze 12:14, etc.) , Deu 28:64 (together with the echoes in Jer 9:15; Eze 22:15, etc.) Eze 20:23 stands in a not accidental relationship to Psa 106:26. ; and according to that passage, וּלהפיל is an error of the copyist for וּלהפיץ (Hitzig).

Now follows in Psa 106:28-31 the fifth of the principal sins, viz. , the taking part in the Moabitish worship of Baal. The verb נצמד (to be bound or chained), taken from Num 25:3, Num 25:5, points to the prostitution with which Baal Peôr, this Moabitish Priapus, was worshipped. The sacrificial feastings in which, according to Num 25:2, they took part, are called eating the sacrifices of the dead, because the idols are dead beings (nekroi', Wisd.

13:10-18) as opposed to God, the living One. The catena on Rev 2:14 correctly interprets: τὰ τοῖς εἰδώλοις τελεσθέντα κρέα. The object of “they made angry” is omitted; the author is fond of this, cf. Psa 106:7 and Psa 106:32. The expression in Psa 106:29 is like Exo 19:24. The verb עמד is chosen with reference to Num 17:13. The result is expressed in Psa 106:30 after Num 25:8, Num 25:18.

, Num 17:13. With פּלּל, to adjust, to judge adjustingly (lxx, Vulgate, correctly according to the sense, ἐξιλάσατο), the poet associates the thought of the satisfaction due to divine right, which Phinehas executed with the javelin. This act of zeal for Jahve, which compensated for Israel’s unfaithfulness, was accounted unto him for righteousness, by his being rewarded for it with the priesthood unto everlasting ages, Num 25:10-13.

This accounting of a work for righteousness is only apparently contradictory to Gen 15:5. : it was indeed an act which sprang from a constancy in faith, and one which obtained for him the acceptation of a righteous man for the sake of this upon which it was based, by proving him to be such. In Psa 106:32, Psa 106:33 follows the sixth of the principal sins, viz.

, the insurrection against Moses and Aaron at the waters of strife in the fortieth year, in connection with which Moses forfeited the entrance with them into the Land of Promise (Num 20:11. , Deu 1:37; Deu 32:51), since he suffered himself to be carried away by the persevering obstinacy of the people against the Spirit of God (המרה mostly providing the future for מרה, as in Psa 106:7, Psa 106:43, Psa 78:17, Psa 78:40, Psa 78:56, of obstinacy against God; on את־רוּחו cf.

Isa 63:10) into uttering the words addressed to the people, Num 20:10, in which, as the smiting of the rock which was twice repeated shows, is expressed impatience together with a tinge of unbelief. The poet distinguishes, as does the narrative in Num. 20, between the obstinacy of the people and the transgression of Moses, which is there designated, according to that which lay at the root of it, as unbelief.

The retrospective reference to Num 27:14 needs adjustment accordingly.

Psa 106:24-33 The fact to which the poet refers in Psa 106:24, viz. , the rebellion in consequence of the report of the spies, which he brings forward as the fourth principal sin, is narrated in Num 13, Num 14. The appellation ארץ חמדּה is also found in Jer 3:19; Zec 7:14. As to the rest, the expression is altogether Pentateuchal. “They despised the land,” after Num 14:31; “they murmured in their tents,” after Deu 1:27; “to lift up the land” = to swear, after Exo 6:8; Deu 32:40; the threat להפּיל, to make them fall down, fall away, after Num 14:29, Num 14:32.

The threat of exile is founded upon the two great threatening chapters, Lev 26; Deu 28:1; cf. more particularly Lev 26:33 (together with the echoes in Eze 5:12; Eze 12:14, etc.) , Deu 28:64 (together with the echoes in Jer 9:15; Eze 22:15, etc.) Eze 20:23 stands in a not accidental relationship to Psa 106:26. ; and according to that passage, וּלהפיל is an error of the copyist for וּלהפיץ (Hitzig).

Now follows in Psa 106:28-31 the fifth of the principal sins, viz. , the taking part in the Moabitish worship of Baal. The verb נצמד (to be bound or chained), taken from Num 25:3, Num 25:5, points to the prostitution with which Baal Peôr, this Moabitish Priapus, was worshipped. The sacrificial feastings in which, according to Num 25:2, they took part, are called eating the sacrifices of the dead, because the idols are dead beings (nekroi', Wisd.

13:10-18) as opposed to God, the living One. The catena on Rev 2:14 correctly interprets: τὰ τοῖς εἰδώλοις τελεσθέντα κρέα. The object of “they made angry” is omitted; the author is fond of this, cf. Psa 106:7 and Psa 106:32. The expression in Psa 106:29 is like Exo 19:24. The verb עמד is chosen with reference to Num 17:13. The result is expressed in Psa 106:30 after Num 25:8, Num 25:18.

, Num 17:13. With פּלּל, to adjust, to judge adjustingly (lxx, Vulgate, correctly according to the sense, ἐξιλάσατο), the poet associates the thought of the satisfaction due to divine right, which Phinehas executed with the javelin. This act of zeal for Jahve, which compensated for Israel’s unfaithfulness, was accounted unto him for righteousness, by his being rewarded for it with the priesthood unto everlasting ages, Num 25:10-13.

This accounting of a work for righteousness is only apparently contradictory to Gen 15:5. : it was indeed an act which sprang from a constancy in faith, and one which obtained for him the acceptation of a righteous man for the sake of this upon which it was based, by proving him to be such. In Psa 106:32, Psa 106:33 follows the sixth of the principal sins, viz.

, the insurrection against Moses and Aaron at the waters of strife in the fortieth year, in connection with which Moses forfeited the entrance with them into the Land of Promise (Num 20:11. , Deu 1:37; Deu 32:51), since he suffered himself to be carried away by the persevering obstinacy of the people against the Spirit of God (המרה mostly providing the future for מרה, as in Psa 106:7, Psa 106:43, Psa 78:17, Psa 78:40, Psa 78:56, of obstinacy against God; on את־רוּחו cf.

Isa 63:10) into uttering the words addressed to the people, Num 20:10, in which, as the smiting of the rock which was twice repeated shows, is expressed impatience together with a tinge of unbelief. The poet distinguishes, as does the narrative in Num. 20, between the obstinacy of the people and the transgression of Moses, which is there designated, according to that which lay at the root of it, as unbelief.

The retrospective reference to Num 27:14 needs adjustment accordingly.

Psa 106:24-33 The fact to which the poet refers in Psa 106:24, viz. , the rebellion in consequence of the report of the spies, which he brings forward as the fourth principal sin, is narrated in Num 13, Num 14. The appellation ארץ חמדּה is also found in Jer 3:19; Zec 7:14. As to the rest, the expression is altogether Pentateuchal. “They despised the land,” after Num 14:31; “they murmured in their tents,” after Deu 1:27; “to lift up the land” = to swear, after Exo 6:8; Deu 32:40; the threat להפּיל, to make them fall down, fall away, after Num 14:29, Num 14:32.

The threat of exile is founded upon the two great threatening chapters, Lev 26; Deu 28:1; cf. more particularly Lev 26:33 (together with the echoes in Eze 5:12; Eze 12:14, etc.) , Deu 28:64 (together with the echoes in Jer 9:15; Eze 22:15, etc.) Eze 20:23 stands in a not accidental relationship to Psa 106:26. ; and according to that passage, וּלהפיל is an error of the copyist for וּלהפיץ (Hitzig).

Now follows in Psa 106:28-31 the fifth of the principal sins, viz. , the taking part in the Moabitish worship of Baal. The verb נצמד (to be bound or chained), taken from Num 25:3, Num 25:5, points to the prostitution with which Baal Peôr, this Moabitish Priapus, was worshipped. The sacrificial feastings in which, according to Num 25:2, they took part, are called eating the sacrifices of the dead, because the idols are dead beings (nekroi', Wisd.

13:10-18) as opposed to God, the living One. The catena on Rev 2:14 correctly interprets: τὰ τοῖς εἰδώλοις τελεσθέντα κρέα. The object of “they made angry” is omitted; the author is fond of this, cf. Psa 106:7 and Psa 106:32. The expression in Psa 106:29 is like Exo 19:24. The verb עמד is chosen with reference to Num 17:13. The result is expressed in Psa 106:30 after Num 25:8, Num 25:18.

, Num 17:13. With פּלּל, to adjust, to judge adjustingly (lxx, Vulgate, correctly according to the sense, ἐξιλάσατο), the poet associates the thought of the satisfaction due to divine right, which Phinehas executed with the javelin. This act of zeal for Jahve, which compensated for Israel’s unfaithfulness, was accounted unto him for righteousness, by his being rewarded for it with the priesthood unto everlasting ages, Num 25:10-13.

This accounting of a work for righteousness is only apparently contradictory to Gen 15:5. : it was indeed an act which sprang from a constancy in faith, and one which obtained for him the acceptation of a righteous man for the sake of this upon which it was based, by proving him to be such. In Psa 106:32, Psa 106:33 follows the sixth of the principal sins, viz.

, the insurrection against Moses and Aaron at the waters of strife in the fortieth year, in connection with which Moses forfeited the entrance with them into the Land of Promise (Num 20:11. , Deu 1:37; Deu 32:51), since he suffered himself to be carried away by the persevering obstinacy of the people against the Spirit of God (המרה mostly providing the future for מרה, as in Psa 106:7, Psa 106:43, Psa 78:17, Psa 78:40, Psa 78:56, of obstinacy against God; on את־רוּחו cf.

Isa 63:10) into uttering the words addressed to the people, Num 20:10, in which, as the smiting of the rock which was twice repeated shows, is expressed impatience together with a tinge of unbelief. The poet distinguishes, as does the narrative in Num. 20, between the obstinacy of the people and the transgression of Moses, which is there designated, according to that which lay at the root of it, as unbelief.

The retrospective reference to Num 27:14 needs adjustment accordingly.

Psa 106:24-33 The fact to which the poet refers in Psa 106:24, viz. , the rebellion in consequence of the report of the spies, which he brings forward as the fourth principal sin, is narrated in Num 13, Num 14. The appellation ארץ חמדּה is also found in Jer 3:19; Zec 7:14. As to the rest, the expression is altogether Pentateuchal. “They despised the land,” after Num 14:31; “they murmured in their tents,” after Deu 1:27; “to lift up the land” = to swear, after Exo 6:8; Deu 32:40; the threat להפּיל, to make them fall down, fall away, after Num 14:29, Num 14:32.

The threat of exile is founded upon the two great threatening chapters, Lev 26; Deu 28:1; cf. more particularly Lev 26:33 (together with the echoes in Eze 5:12; Eze 12:14, etc.) , Deu 28:64 (together with the echoes in Jer 9:15; Eze 22:15, etc.) Eze 20:23 stands in a not accidental relationship to Psa 106:26. ; and according to that passage, וּלהפיל is an error of the copyist for וּלהפיץ (Hitzig).

Now follows in Psa 106:28-31 the fifth of the principal sins, viz. , the taking part in the Moabitish worship of Baal. The verb נצמד (to be bound or chained), taken from Num 25:3, Num 25:5, points to the prostitution with which Baal Peôr, this Moabitish Priapus, was worshipped. The sacrificial feastings in which, according to Num 25:2, they took part, are called eating the sacrifices of the dead, because the idols are dead beings (nekroi', Wisd.

13:10-18) as opposed to God, the living One. The catena on Rev 2:14 correctly interprets: τὰ τοῖς εἰδώλοις τελεσθέντα κρέα. The object of “they made angry” is omitted; the author is fond of this, cf. Psa 106:7 and Psa 106:32. The expression in Psa 106:29 is like Exo 19:24. The verb עמד is chosen with reference to Num 17:13. The result is expressed in Psa 106:30 after Num 25:8, Num 25:18.

, Num 17:13. With פּלּל, to adjust, to judge adjustingly (lxx, Vulgate, correctly according to the sense, ἐξιλάσατο), the poet associates the thought of the satisfaction due to divine right, which Phinehas executed with the javelin. This act of zeal for Jahve, which compensated for Israel’s unfaithfulness, was accounted unto him for righteousness, by his being rewarded for it with the priesthood unto everlasting ages, Num 25:10-13.

This accounting of a work for righteousness is only apparently contradictory to Gen 15:5. : it was indeed an act which sprang from a constancy in faith, and one which obtained for him the acceptation of a righteous man for the sake of this upon which it was based, by proving him to be such. In Psa 106:32, Psa 106:33 follows the sixth of the principal sins, viz.

, the insurrection against Moses and Aaron at the waters of strife in the fortieth year, in connection with which Moses forfeited the entrance with them into the Land of Promise (Num 20:11. , Deu 1:37; Deu 32:51), since he suffered himself to be carried away by the persevering obstinacy of the people against the Spirit of God (המרה mostly providing the future for מרה, as in Psa 106:7, Psa 106:43, Psa 78:17, Psa 78:40, Psa 78:56, of obstinacy against God; on את־רוּחו cf.

Isa 63:10) into uttering the words addressed to the people, Num 20:10, in which, as the smiting of the rock which was twice repeated shows, is expressed impatience together with a tinge of unbelief. The poet distinguishes, as does the narrative in Num. 20, between the obstinacy of the people and the transgression of Moses, which is there designated, according to that which lay at the root of it, as unbelief.

The retrospective reference to Num 27:14 needs adjustment accordingly.

Psa 106:24-33 The fact to which the poet refers in Psa 106:24, viz. , the rebellion in consequence of the report of the spies, which he brings forward as the fourth principal sin, is narrated in Num 13, Num 14. The appellation ארץ חמדּה is also found in Jer 3:19; Zec 7:14. As to the rest, the expression is altogether Pentateuchal. “They despised the land,” after Num 14:31; “they murmured in their tents,” after Deu 1:27; “to lift up the land” = to swear, after Exo 6:8; Deu 32:40; the threat להפּיל, to make them fall down, fall away, after Num 14:29, Num 14:32.

The threat of exile is founded upon the two great threatening chapters, Lev 26; Deu 28:1; cf. more particularly Lev 26:33 (together with the echoes in Eze 5:12; Eze 12:14, etc.) , Deu 28:64 (together with the echoes in Jer 9:15; Eze 22:15, etc.) Eze 20:23 stands in a not accidental relationship to Psa 106:26. ; and according to that passage, וּלהפיל is an error of the copyist for וּלהפיץ (Hitzig).

Now follows in Psa 106:28-31 the fifth of the principal sins, viz. , the taking part in the Moabitish worship of Baal. The verb נצמד (to be bound or chained), taken from Num 25:3, Num 25:5, points to the prostitution with which Baal Peôr, this Moabitish Priapus, was worshipped. The sacrificial feastings in which, according to Num 25:2, they took part, are called eating the sacrifices of the dead, because the idols are dead beings (nekroi', Wisd.

13:10-18) as opposed to God, the living One. The catena on Rev 2:14 correctly interprets: τὰ τοῖς εἰδώλοις τελεσθέντα κρέα. The object of “they made angry” is omitted; the author is fond of this, cf. Psa 106:7 and Psa 106:32. The expression in Psa 106:29 is like Exo 19:24. The verb עמד is chosen with reference to Num 17:13. The result is expressed in Psa 106:30 after Num 25:8, Num 25:18.

, Num 17:13. With פּלּל, to adjust, to judge adjustingly (lxx, Vulgate, correctly according to the sense, ἐξιλάσατο), the poet associates the thought of the satisfaction due to divine right, which Phinehas executed with the javelin. This act of zeal for Jahve, which compensated for Israel’s unfaithfulness, was accounted unto him for righteousness, by his being rewarded for it with the priesthood unto everlasting ages, Num 25:10-13.

This accounting of a work for righteousness is only apparently contradictory to Gen 15:5. : it was indeed an act which sprang from a constancy in faith, and one which obtained for him the acceptation of a righteous man for the sake of this upon which it was based, by proving him to be such. In Psa 106:32, Psa 106:33 follows the sixth of the principal sins, viz.

, the insurrection against Moses and Aaron at the waters of strife in the fortieth year, in connection with which Moses forfeited the entrance with them into the Land of Promise (Num 20:11. , Deu 1:37; Deu 32:51), since he suffered himself to be carried away by the persevering obstinacy of the people against the Spirit of God (המרה mostly providing the future for מרה, as in Psa 106:7, Psa 106:43, Psa 78:17, Psa 78:40, Psa 78:56, of obstinacy against God; on את־רוּחו cf.

Isa 63:10) into uttering the words addressed to the people, Num 20:10, in which, as the smiting of the rock which was twice repeated shows, is expressed impatience together with a tinge of unbelief. The poet distinguishes, as does the narrative in Num. 20, between the obstinacy of the people and the transgression of Moses, which is there designated, according to that which lay at the root of it, as unbelief.

The retrospective reference to Num 27:14 needs adjustment accordingly.

Psa 106:34-43 The sins in Canaan: the failing to exterminate the idolatrous peoples and sharing in their idolatry. In Psa 106:34 the poet appeals to the command, frequently enjoined upon them from Exo 23:32. onwards, to extirpate the inhabitants of Canaan. Since they did not execute this command (vid. , Jdg 1:1), that which it was intended to prevent came to pass: the heathen became to them a snare (mowqeesh), Exo 23:33; Exo 34:12; Deu 7:16.

They intermarried with them, and fell into the Canaanitish custom in which the abominations of heathenism culminate, viz. , the human sacrifice, which Jahve abhorreth (Deu 12:31), and only the demons (שׁדים, Deu 32:17) delight in. Thus then the land was defiled by blood-guiltiness (חנף, Num 35:33, cf. Isa 24:5; Isa 26:21), and they themselves became unclean (Eze 20:43) by the whoredom of idolatry.

In Psa 106:40-43 the poet (as in Neh 9:26.) sketches the alternation of apostasy, captivity, redemption, and relapse which followed upon the possession of Canaan, and more especially that which characterized the period of the judges. God’s “counsel” was to make Israel free and glorious, but they leaned upon themselves, following their own intentions (בּעצתם); wherefore they perished in their sins.

The poet uses מכך (to sink down, fall away) instead of the נמק (to moulder, rot) of the primary passage, Lev 26:39, retained in Eze 24:23; Eze 33:10, which is no blunder (Hitzig), but a deliberate change.

Psa 106:34-43 The sins in Canaan: the failing to exterminate the idolatrous peoples and sharing in their idolatry. In Psa 106:34 the poet appeals to the command, frequently enjoined upon them from Exo 23:32. onwards, to extirpate the inhabitants of Canaan. Since they did not execute this command (vid. , Jdg 1:1), that which it was intended to prevent came to pass: the heathen became to them a snare (mowqeesh), Exo 23:33; Exo 34:12; Deu 7:16.

They intermarried with them, and fell into the Canaanitish custom in which the abominations of heathenism culminate, viz. , the human sacrifice, which Jahve abhorreth (Deu 12:31), and only the demons (שׁדים, Deu 32:17) delight in. Thus then the land was defiled by blood-guiltiness (חנף, Num 35:33, cf. Isa 24:5; Isa 26:21), and they themselves became unclean (Eze 20:43) by the whoredom of idolatry.

In Psa 106:40-43 the poet (as in Neh 9:26.) sketches the alternation of apostasy, captivity, redemption, and relapse which followed upon the possession of Canaan, and more especially that which characterized the period of the judges. God’s “counsel” was to make Israel free and glorious, but they leaned upon themselves, following their own intentions (בּעצתם); wherefore they perished in their sins.

The poet uses מכך (to sink down, fall away) instead of the נמק (to moulder, rot) of the primary passage, Lev 26:39, retained in Eze 24:23; Eze 33:10, which is no blunder (Hitzig), but a deliberate change.

Psa 106:34-43 The sins in Canaan: the failing to exterminate the idolatrous peoples and sharing in their idolatry. In Psa 106:34 the poet appeals to the command, frequently enjoined upon them from Exo 23:32. onwards, to extirpate the inhabitants of Canaan. Since they did not execute this command (vid. , Jdg 1:1), that which it was intended to prevent came to pass: the heathen became to them a snare (mowqeesh), Exo 23:33; Exo 34:12; Deu 7:16.

They intermarried with them, and fell into the Canaanitish custom in which the abominations of heathenism culminate, viz. , the human sacrifice, which Jahve abhorreth (Deu 12:31), and only the demons (שׁדים, Deu 32:17) delight in. Thus then the land was defiled by blood-guiltiness (חנף, Num 35:33, cf. Isa 24:5; Isa 26:21), and they themselves became unclean (Eze 20:43) by the whoredom of idolatry.

In Psa 106:40-43 the poet (as in Neh 9:26.) sketches the alternation of apostasy, captivity, redemption, and relapse which followed upon the possession of Canaan, and more especially that which characterized the period of the judges. God’s “counsel” was to make Israel free and glorious, but they leaned upon themselves, following their own intentions (בּעצתם); wherefore they perished in their sins.

The poet uses מכך (to sink down, fall away) instead of the נמק (to moulder, rot) of the primary passage, Lev 26:39, retained in Eze 24:23; Eze 33:10, which is no blunder (Hitzig), but a deliberate change.

Psa 106:34-43 The sins in Canaan: the failing to exterminate the idolatrous peoples and sharing in their idolatry. In Psa 106:34 the poet appeals to the command, frequently enjoined upon them from Exo 23:32. onwards, to extirpate the inhabitants of Canaan. Since they did not execute this command (vid. , Jdg 1:1), that which it was intended to prevent came to pass: the heathen became to them a snare (mowqeesh), Exo 23:33; Exo 34:12; Deu 7:16.

They intermarried with them, and fell into the Canaanitish custom in which the abominations of heathenism culminate, viz. , the human sacrifice, which Jahve abhorreth (Deu 12:31), and only the demons (שׁדים, Deu 32:17) delight in. Thus then the land was defiled by blood-guiltiness (חנף, Num 35:33, cf. Isa 24:5; Isa 26:21), and they themselves became unclean (Eze 20:43) by the whoredom of idolatry.

In Psa 106:40-43 the poet (as in Neh 9:26.) sketches the alternation of apostasy, captivity, redemption, and relapse which followed upon the possession of Canaan, and more especially that which characterized the period of the judges. God’s “counsel” was to make Israel free and glorious, but they leaned upon themselves, following their own intentions (בּעצתם); wherefore they perished in their sins.

The poet uses מכך (to sink down, fall away) instead of the נמק (to moulder, rot) of the primary passage, Lev 26:39, retained in Eze 24:23; Eze 33:10, which is no blunder (Hitzig), but a deliberate change.

Psa 106:34-43 The sins in Canaan: the failing to exterminate the idolatrous peoples and sharing in their idolatry. In Psa 106:34 the poet appeals to the command, frequently enjoined upon them from Exo 23:32. onwards, to extirpate the inhabitants of Canaan. Since they did not execute this command (vid. , Jdg 1:1), that which it was intended to prevent came to pass: the heathen became to them a snare (mowqeesh), Exo 23:33; Exo 34:12; Deu 7:16.

They intermarried with them, and fell into the Canaanitish custom in which the abominations of heathenism culminate, viz. , the human sacrifice, which Jahve abhorreth (Deu 12:31), and only the demons (שׁדים, Deu 32:17) delight in. Thus then the land was defiled by blood-guiltiness (חנף, Num 35:33, cf. Isa 24:5; Isa 26:21), and they themselves became unclean (Eze 20:43) by the whoredom of idolatry.

In Psa 106:40-43 the poet (as in Neh 9:26.) sketches the alternation of apostasy, captivity, redemption, and relapse which followed upon the possession of Canaan, and more especially that which characterized the period of the judges. God’s “counsel” was to make Israel free and glorious, but they leaned upon themselves, following their own intentions (בּעצתם); wherefore they perished in their sins.

The poet uses מכך (to sink down, fall away) instead of the נמק (to moulder, rot) of the primary passage, Lev 26:39, retained in Eze 24:23; Eze 33:10, which is no blunder (Hitzig), but a deliberate change.

Psa 106:34-43 The sins in Canaan: the failing to exterminate the idolatrous peoples and sharing in their idolatry. In Psa 106:34 the poet appeals to the command, frequently enjoined upon them from Exo 23:32. onwards, to extirpate the inhabitants of Canaan. Since they did not execute this command (vid. , Jdg 1:1), that which it was intended to prevent came to pass: the heathen became to them a snare (mowqeesh), Exo 23:33; Exo 34:12; Deu 7:16.

They intermarried with them, and fell into the Canaanitish custom in which the abominations of heathenism culminate, viz. , the human sacrifice, which Jahve abhorreth (Deu 12:31), and only the demons (שׁדים, Deu 32:17) delight in. Thus then the land was defiled by blood-guiltiness (חנף, Num 35:33, cf. Isa 24:5; Isa 26:21), and they themselves became unclean (Eze 20:43) by the whoredom of idolatry.

In Psa 106:40-43 the poet (as in Neh 9:26.) sketches the alternation of apostasy, captivity, redemption, and relapse which followed upon the possession of Canaan, and more especially that which characterized the period of the judges. God’s “counsel” was to make Israel free and glorious, but they leaned upon themselves, following their own intentions (בּעצתם); wherefore they perished in their sins.

The poet uses מכך (to sink down, fall away) instead of the נמק (to moulder, rot) of the primary passage, Lev 26:39, retained in Eze 24:23; Eze 33:10, which is no blunder (Hitzig), but a deliberate change.

Psa 106:34-43 The sins in Canaan: the failing to exterminate the idolatrous peoples and sharing in their idolatry. In Psa 106:34 the poet appeals to the command, frequently enjoined upon them from Exo 23:32. onwards, to extirpate the inhabitants of Canaan. Since they did not execute this command (vid. , Jdg 1:1), that which it was intended to prevent came to pass: the heathen became to them a snare (mowqeesh), Exo 23:33; Exo 34:12; Deu 7:16.

They intermarried with them, and fell into the Canaanitish custom in which the abominations of heathenism culminate, viz. , the human sacrifice, which Jahve abhorreth (Deu 12:31), and only the demons (שׁדים, Deu 32:17) delight in. Thus then the land was defiled by blood-guiltiness (חנף, Num 35:33, cf. Isa 24:5; Isa 26:21), and they themselves became unclean (Eze 20:43) by the whoredom of idolatry.

In Psa 106:40-43 the poet (as in Neh 9:26.) sketches the alternation of apostasy, captivity, redemption, and relapse which followed upon the possession of Canaan, and more especially that which characterized the period of the judges. God’s “counsel” was to make Israel free and glorious, but they leaned upon themselves, following their own intentions (בּעצתם); wherefore they perished in their sins.

The poet uses מכך (to sink down, fall away) instead of the נמק (to moulder, rot) of the primary passage, Lev 26:39, retained in Eze 24:23; Eze 33:10, which is no blunder (Hitzig), but a deliberate change.

Psa 106:34-43 The sins in Canaan: the failing to exterminate the idolatrous peoples and sharing in their idolatry. In Psa 106:34 the poet appeals to the command, frequently enjoined upon them from Exo 23:32. onwards, to extirpate the inhabitants of Canaan. Since they did not execute this command (vid. , Jdg 1:1), that which it was intended to prevent came to pass: the heathen became to them a snare (mowqeesh), Exo 23:33; Exo 34:12; Deu 7:16.

They intermarried with them, and fell into the Canaanitish custom in which the abominations of heathenism culminate, viz. , the human sacrifice, which Jahve abhorreth (Deu 12:31), and only the demons (שׁדים, Deu 32:17) delight in. Thus then the land was defiled by blood-guiltiness (חנף, Num 35:33, cf. Isa 24:5; Isa 26:21), and they themselves became unclean (Eze 20:43) by the whoredom of idolatry.

In Psa 106:40-43 the poet (as in Neh 9:26.) sketches the alternation of apostasy, captivity, redemption, and relapse which followed upon the possession of Canaan, and more especially that which characterized the period of the judges. God’s “counsel” was to make Israel free and glorious, but they leaned upon themselves, following their own intentions (בּעצתם); wherefore they perished in their sins.

The poet uses מכך (to sink down, fall away) instead of the נמק (to moulder, rot) of the primary passage, Lev 26:39, retained in Eze 24:23; Eze 33:10, which is no blunder (Hitzig), but a deliberate change.

Psa 106:34-43 The sins in Canaan: the failing to exterminate the idolatrous peoples and sharing in their idolatry. In Psa 106:34 the poet appeals to the command, frequently enjoined upon them from Exo 23:32. onwards, to extirpate the inhabitants of Canaan. Since they did not execute this command (vid. , Jdg 1:1), that which it was intended to prevent came to pass: the heathen became to them a snare (mowqeesh), Exo 23:33; Exo 34:12; Deu 7:16.

They intermarried with them, and fell into the Canaanitish custom in which the abominations of heathenism culminate, viz. , the human sacrifice, which Jahve abhorreth (Deu 12:31), and only the demons (שׁדים, Deu 32:17) delight in. Thus then the land was defiled by blood-guiltiness (חנף, Num 35:33, cf. Isa 24:5; Isa 26:21), and they themselves became unclean (Eze 20:43) by the whoredom of idolatry.

In Psa 106:40-43 the poet (as in Neh 9:26.) sketches the alternation of apostasy, captivity, redemption, and relapse which followed upon the possession of Canaan, and more especially that which characterized the period of the judges. God’s “counsel” was to make Israel free and glorious, but they leaned upon themselves, following their own intentions (בּעצתם); wherefore they perished in their sins.

The poet uses מכך (to sink down, fall away) instead of the נמק (to moulder, rot) of the primary passage, Lev 26:39, retained in Eze 24:23; Eze 33:10, which is no blunder (Hitzig), but a deliberate change.

Psa 106:34-43 The sins in Canaan: the failing to exterminate the idolatrous peoples and sharing in their idolatry. In Psa 106:34 the poet appeals to the command, frequently enjoined upon them from Exo 23:32. onwards, to extirpate the inhabitants of Canaan. Since they did not execute this command (vid. , Jdg 1:1), that which it was intended to prevent came to pass: the heathen became to them a snare (mowqeesh), Exo 23:33; Exo 34:12; Deu 7:16.

They intermarried with them, and fell into the Canaanitish custom in which the abominations of heathenism culminate, viz. , the human sacrifice, which Jahve abhorreth (Deu 12:31), and only the demons (שׁדים, Deu 32:17) delight in. Thus then the land was defiled by blood-guiltiness (חנף, Num 35:33, cf. Isa 24:5; Isa 26:21), and they themselves became unclean (Eze 20:43) by the whoredom of idolatry.

In Psa 106:40-43 the poet (as in Neh 9:26.) sketches the alternation of apostasy, captivity, redemption, and relapse which followed upon the possession of Canaan, and more especially that which characterized the period of the judges. God’s “counsel” was to make Israel free and glorious, but they leaned upon themselves, following their own intentions (בּעצתם); wherefore they perished in their sins.

The poet uses מכך (to sink down, fall away) instead of the נמק (to moulder, rot) of the primary passage, Lev 26:39, retained in Eze 24:23; Eze 33:10, which is no blunder (Hitzig), but a deliberate change.

Psa 106:44-46 The poet’s range of vision here widens from the time of the judges to the history of the whole of the succeeding age down to the present; for the whole history of Israel has essentially the same fundamental character, viz. , that Israel’s unfaithfulness does not annul God’s faithfulness. That verifies itself even now. That which Solomon in 1Ki 8:50 prays for on behalf of his people when they may be betrayed into the hands of the enemy, has been fulfilled in the case of the dispersion of Israel in all countries (Psa 107:3), Babylonia, Egypt, etc.

: God has turned the hearts of their oppressors towards them. On ראה ב, to regard compassionately, cf. Gen 29:32; 1Sa 1:11. בּצּר לחם belong together, as in Psa 107:6, and frequently. רנּה is a cry of lamentation, as in 1Ki 8:28 in Solomon’s prayer at the dedication of the Temple. From this source comes Psa 106:6, and also from this source Psa 106:46, cf. 1Ki 8:50 together with Neh 1:11.

In ויּנּחם the drawing back of the tone does not take place, as in Gen 24:67. חסדו beside כּרב is not pointed by the Kerî חסדּו, as in Psa 5:8; Psa 69:14, but as in Lam 3:32, according to Psa 106:7, Isa 63:7, חסדו: in accordance with the fulness (riches) of His manifold mercy or loving-kindness. The expression in Psa 106:46 is like Gen 43:14. Although the condition of the poet’s fellow-countrymen in the dispersion may have been tolerable in itself, yet this involuntary scattering of the members of the nation is always a state of punishment.

The poet prays in Psa 106:47 that God may be pleased to put an end to this.

Psa 106:44-46 The poet’s range of vision here widens from the time of the judges to the history of the whole of the succeeding age down to the present; for the whole history of Israel has essentially the same fundamental character, viz. , that Israel’s unfaithfulness does not annul God’s faithfulness. That verifies itself even now. That which Solomon in 1Ki 8:50 prays for on behalf of his people when they may be betrayed into the hands of the enemy, has been fulfilled in the case of the dispersion of Israel in all countries (Psa 107:3), Babylonia, Egypt, etc.

: God has turned the hearts of their oppressors towards them. On ראה ב, to regard compassionately, cf. Gen 29:32; 1Sa 1:11. בּצּר לחם belong together, as in Psa 107:6, and frequently. רנּה is a cry of lamentation, as in 1Ki 8:28 in Solomon’s prayer at the dedication of the Temple. From this source comes Psa 106:6, and also from this source Psa 106:46, cf. 1Ki 8:50 together with Neh 1:11.

In ויּנּחם the drawing back of the tone does not take place, as in Gen 24:67. חסדו beside כּרב is not pointed by the Kerî חסדּו, as in Psa 5:8; Psa 69:14, but as in Lam 3:32, according to Psa 106:7, Isa 63:7, חסדו: in accordance with the fulness (riches) of His manifold mercy or loving-kindness. The expression in Psa 106:46 is like Gen 43:14. Although the condition of the poet’s fellow-countrymen in the dispersion may have been tolerable in itself, yet this involuntary scattering of the members of the nation is always a state of punishment.

The poet prays in Psa 106:47 that God may be pleased to put an end to this.

Psa 106:44-46 The poet’s range of vision here widens from the time of the judges to the history of the whole of the succeeding age down to the present; for the whole history of Israel has essentially the same fundamental character, viz. , that Israel’s unfaithfulness does not annul God’s faithfulness. That verifies itself even now. That which Solomon in 1Ki 8:50 prays for on behalf of his people when they may be betrayed into the hands of the enemy, has been fulfilled in the case of the dispersion of Israel in all countries (Psa 107:3), Babylonia, Egypt, etc.

: God has turned the hearts of their oppressors towards them. On ראה ב, to regard compassionately, cf. Gen 29:32; 1Sa 1:11. בּצּר לחם belong together, as in Psa 107:6, and frequently. רנּה is a cry of lamentation, as in 1Ki 8:28 in Solomon’s prayer at the dedication of the Temple. From this source comes Psa 106:6, and also from this source Psa 106:46, cf. 1Ki 8:50 together with Neh 1:11.

In ויּנּחם the drawing back of the tone does not take place, as in Gen 24:67. חסדו beside כּרב is not pointed by the Kerî חסדּו, as in Psa 5:8; Psa 69:14, but as in Lam 3:32, according to Psa 106:7, Isa 63:7, חסדו: in accordance with the fulness (riches) of His manifold mercy or loving-kindness. The expression in Psa 106:46 is like Gen 43:14. Although the condition of the poet’s fellow-countrymen in the dispersion may have been tolerable in itself, yet this involuntary scattering of the members of the nation is always a state of punishment.

The poet prays in Psa 106:47 that God may be pleased to put an end to this.

Psa 106:47 He has now reached the goal, to which his whole Psalm struggles forth, by the way of self-accusation and the praise of the faithfulness of God. השׁתּבּח (found only here) is the reflexive of the Piel , to account happy, Ecc 4:2, therefore: in order that we may esteem ourselves happy to be able to praise Thee. In this reflexive (and also passive) sense השׁתבח is customary in Aramaic and post-biblical Hebrew.

Psa 106:48 The closing doxology of the Fourth Book. The chronicler has ואמרוּ before Psa 106:47 (which with him differs only very slightly), an indispensable rivet, so to speak, in the fitting together of Psa 106:1 (Psa 107:1) and Psa 106:47. The means this historian, who joins passages together like mosaic-work, calls to his aid are palpable enough. He has also taken over.

Psa 106:48 by transforming and let all the people say Amen, Hallelujah! in accordance with his style (cf. 1Ch 25:3; 2Ch 5:13, and frequently, Ezr 3:11), into an historical clause: ויּאמרוּ כל־העם אמן והלּל ליהוה. Hitzig, by regarding the echoes of the Psalms in the chronicler as the originals of the corresponding Psalms in the Psalter, and consequently 1Ch 16:36 as the original of the Beracha placed after our Psalm, reverses the true relation; vid.

, with reference to this point, Riehm in the Theolog. Literat. Blatt , 1866, No. 30, and Köhler in the Luther. Zeitschrift , 1867, S. 297ff. The priority of Ps 106 is clear from the fact that Psa 106:1 gives a liturgical key-note that was in use even in Jeremiah’s time (Psa 33:11), and that Psa 106:47 reverts to the tephilla-style of the introit, Psa 106:4. And the priority of Psa 106:48 as a concluding formula of the Fourth Book is clear from the fact that is has been fashioned, like that of the Second Book (Psa 72:18.)

, under the influence of the foregoing Psalm. The Hallelujah is an echo of the Hallelujah-Psalm, just as there the Jahve Elohim is an echo of the Elohim-Psalm. And “let all the people say Amen” is the same closing thought as in Psa 106:6 of Ps, which is made into the closing doxology of the whole Psalter. Ἀμὴν ἀλληλούΐα together (Rev 19:4) is a laudatory confirmation.

With this Psalm begins the Fifth Book, the Book אלה הדברים of the Psalter. With Ps 106 closed the Fourth Book, or the Book במדבר, the first Psalm of which, Ps 90, bewailed the manifestation of God’s wrath in the case of the generation of the desert, and in the presence of the prevailing death took refuge in God the eternal and unchangeable One. Ps 106, which closes the book has בּמּדבּר (Psa 106:14, Psa 107:26) as its favourite word, and makes confession of the sins of Israel on the way to Canaan.

Now, just as at the beginning of the Book of Deuteronomy Israel stands on the threshold of the Land of Promise, after the two tribes and a half have already established themselves on the other side of the Jordan, so at the beginning of this Fifth Book of the Psalter we see Israel restored to the soil of its fatherland. There it is the Israel redeemed out of Egypt, here it is the Israel redeemed out of the lands of the Exile.

There the lawgiver once more admonishes Israel to yield the obedience of love to the Law of Jahve, here the psalmist calls upon Israel to show gratitude towards Him, who has redeemed it from exile and distress and death. We must not therefore be surprised if Ps 106 and Ps 107 are closely connected, in spite of the fact that the boundary of the two Books lies between them.

“Ps. 107 stands in close relationship to Ps 106. The similarity of the beginning at once points back to this Psalm. Thanks are here given in Psa 107:3 for what was there desired in v. 47. The praise of the Lord which was promised in Psa 106:47 in the case of redemption being vouchsafed, is here presented to Him after redemption vouchsafed. ” This observation of Hengstenberg is fully confirmed.

The Psa 104:1 really to a certain extent from a tetralogy. Ps 104 derives its material from the history of the creation, Ps 105 from the history of Israel in Egypt, in the desert, and in the Land of Promise down to the Exile, and Psalms 107 from the time of the restoration. Nevertheless the connection of Ps 104 with Psa 105:1 is by far not so close as that of these three Psalms among themselves.

These three anonymous Psalms form a trilogy in the strictest sense; they are a tripartite whole from the hand of one author. The observation is an old one . The Harpffe Davids mit Teutschen Saiten bespannet (Harp of David strung with German Strings), a translation of the Psalms which appeared in Augsburg in the year 1659, begins Ps 106 with the words: “For the third time already am I now come, and I make bold to spread abroad, with grateful acknowledgment, Thy great kindnesses.

” God’s wondrous deeds of loving-kindness and compassion towards Israel from the time of their forefathers down to the redemption out of Egypt according to the promise, and giving them possession of Canaan, are the theme of Ps 105. The theme of Ps 106 is the sinful conduct of Israel from Egypt onwards during the journey through the desert, and then in the Land of Promise, by which they brought about the fulfilment of the threat of exile (Psa 106:27); but even there God’s mercy was not suffered to go unattested (Psa 106:46).

The theme of Psalms 107, finally, is the sacrifice of praise that is due to Him who redeemed them out of exile and all kinds of destruction. We may compare Psa 105:44, He gave them the lands (ארצות) of the heathen ; Psa 106:27, ( He threatened ) to cast forth their seed among the heathen and to scatter them in the lands (בּארצות); and Psa 107:3, out of the lands (מארצות) hath He brought them together, out of east and west, out of north and south .

The designed similarity of the expression, the internal connection, and the progression in accordance with a definite plan, are not to be mistaken here. In other respects, too, these three Psalms are intimately interwoven. In them Egypt is called “the land of Ham” (Psa 105:23, Psa 105:27; Psa 106:22), and Israel “the chosen ones of Jahve” (Psa 105:6, Psa 105:43; Psa 106:5, cf.

Psa 23:1-6). They are fond of the interrogative form of exclamation (Psa 106:2; Psa 107:43). There is an approach in them to the hypostatic conception of the Word (דּבר, Psa 105:19; Psa 106:20). Compare also ישׁימון Psa 106:14; Psa 107:4; and the Hithpa . התהלּל Psa 105:3; Psa 106:5, השׁתּבּח, Psa 106:47, התבּלּע Psa 107:27. In all three the poet shows himself to be especially familiar with Isa 40:1, and also with the Book of Job.

Psalms 107 is the fullest in reminiscences taken from both these Books, and in this Psalm the movement of the poet is more free without recapitulating history that has been committed to writing. Everything therefore favours the assertion that Ps 105, Ps 106, and Ps 107 are a “trefoil” ( trifolium ) - two Hodu-Psalms, and a Hallalujah-Psalm in the middle. Ps.

107 consists of six groups with an introit, Psa 107:1-3, and an epiphonem, Psa 107:43. The poet unrolls before the dispersion of Israel that has again attained to the possession of its native land the pictures of divine deliverances in which human history, and more especially the history of the exiles, is so rich. The epiphonem at the same time stamps the hymn as a consolatory Psalm; for those who were gathered again out of the lands of the heathen nevertheless still looked for the final redemption under the now milder, now more despotic sceptre of the secular power.

Psa 107:1-3 The introit, with the call upon them to grateful praise, is addressed to the returned exiles. The Psalm carries the marks of its deutero-Isaianic character on the very front of it, viz. : “the redeemed of Jahve,” taken from Isa 62:12, cf. Psa 63:4; Psa 35:9. ; קבּץ as in Isa 56:8, and frequently; “from the north and from the sea,” as in Isa 49:12 : “the sea” (ים) here (as perhaps there also), side by side with east, west, and north, is the south, or rather (since ים is an established usus loquendi for the west) the south-west, viz.

, the southern portion of the Mediterranean washing the shores of Egypt. With this the poet associates the thought of the exiles of Egypt, as with וּממּערב the exiles of the islands, i. e. , of Asia Minor and Europe; he is therefore writing at a period in which the Jewish state newly founded by the release of the Babylonian exiles had induced the scattered fellow-countrymen in all countries to return home.

Calling upon the redeemed ones to give thanks to God the Redeemer in order that the work of the restoration of Israel may be gloriously perfected amidst the thanksgiving of the redeemed ones, he forthwith formulates the thanksgiving by putting the language of thanksgiving of the ancient liturgy (Jer 33:11) into their mouth. The nation, now again established upon the soil of the fatherland, has, until it had acquired this again, seen destruction in every form in a strange land, and can tell of the most manifold divine deliverances.

The call to sacrifice the sacrifices of thanksgiving is expanded accordingly into several pictures portraying the dangers of the strange land, which are not so much allegorical, personifying the Exile, as rather exemplificative.

Psa 107:1-3 The introit, with the call upon them to grateful praise, is addressed to the returned exiles. The Psalm carries the marks of its deutero-Isaianic character on the very front of it, viz. : “the redeemed of Jahve,” taken from Isa 62:12, cf. Psa 63:4; Psa 35:9. ; קבּץ as in Isa 56:8, and frequently; “from the north and from the sea,” as in Isa 49:12 : “the sea” (ים) here (as perhaps there also), side by side with east, west, and north, is the south, or rather (since ים is an established usus loquendi for the west) the south-west, viz.

, the southern portion of the Mediterranean washing the shores of Egypt. With this the poet associates the thought of the exiles of Egypt, as with וּממּערב the exiles of the islands, i. e. , of Asia Minor and Europe; he is therefore writing at a period in which the Jewish state newly founded by the release of the Babylonian exiles had induced the scattered fellow-countrymen in all countries to return home.

Calling upon the redeemed ones to give thanks to God the Redeemer in order that the work of the restoration of Israel may be gloriously perfected amidst the thanksgiving of the redeemed ones, he forthwith formulates the thanksgiving by putting the language of thanksgiving of the ancient liturgy (Jer 33:11) into their mouth. The nation, now again established upon the soil of the fatherland, has, until it had acquired this again, seen destruction in every form in a strange land, and can tell of the most manifold divine deliverances.

The call to sacrifice the sacrifices of thanksgiving is expanded accordingly into several pictures portraying the dangers of the strange land, which are not so much allegorical, personifying the Exile, as rather exemplificative.

Psa 107:4-9 It has actually come to pass, the first strophe tells us, that they wandered in a strange land through deserts and wastes, and seemed likely to have to succumb to death from hunger. According to Psa 107:40 and Isa 43:19, it appears that Psa 107:4 ought to be read לא־דרך (Olshausen, Baur, and Thenius); but the line is thereby lengthened inelegantly.

The two words, joined by Munach , stand in the construct state, like פּרא אדם, Gen 16:12 : a waste of a way = ἔρημος ὁδός, Act 8:26 (Ewald, Hitzig), which is better suited to the poetical style than that דּרך, as in משׁנה־כּסףp, and the like, should be an accusative of nearer definition (Hengstenberg). In connection with עיר מושׁב the poet, who is fond of this combination (Psa 107:7, Psa 107:36, cf.

בּית־מושׁב, Lev 25:29), means any city whatever which might afford the homeless ones a habitable, hospitable reception. With the perfects, which describe what has been experienced, alternates in Psa 107:5 the imperfect, which shifts to the way in which anything comes about: their soul in them enveloped itself (vid. , Psa 61:3), i. e. , was nigh upon extinction.

With the fut. consec . then follows in Psa 107:6 the fact which gave the turn to the change in their misfortune. Their cry for help, as the imperfect יצּילם implies, was accompanied by their deliverance, the fact of which is expressed by the following fut. consec. ויּדריכם. Those who have experienced such things are to confess to the Lord, with thanksgiving, His loving-kindness and His wonderful works to the children of men.

It is not to be rendered: His wonders (supply אשׁר עשׂה) towards the children of men (Luther, Olshausen, and others). The two ל coincide: their thankful confession of the divine loving-kindness and wondrous acts is not to be addressed alone to Jahve Himself, but also to men, in order that out of what they have experienced a wholesome fruit may spring forth for the multitude.

נפשׁ שׁוקקה ( part. Polel , the ē of which is retained as a pre-tonic vowel in pause, cf. Psa 68:26 and on Job 20:27, Ew. §188, b ) is, as in Isa 29:9, the thirsting soul (from שׁוּק, Arab. sâq , to urge forward, of the impulse and drawing of the emotions, in Hebrew to desire ardently). The preterites are here an expression of that which has been experienced, and therefore of that which has become a fact of experience.

In superabundant measure does God uphold the languishing soul that is in imminent danger of languishing away.