Psalms 115

Psa 115:3-8 The poet, with “And our God,” in the name of Israel opposes the scornful question of the heathen by the believingly joyous confession of the exaltation of Jahve above the false gods. Israel’s God is in the heavens, and is therefore supramundane in nature and life, and the absolutely unlimited One, who is able to do all things with a freedom that is conditioned only by Himself: quod vult, valet ( Psa 115:3 = Psa 135:6, Wisd.

12:18, and frequently). The carved gods (עצב, from עצב, cogn. חצב, קצב) of the heathen, on the contrary, are dead images, which are devoid of all life, even of the sensuous life the outward organs of which are imagined upon them. It cannot be proved with Ecc 5:16 that ידיהם and רגליחם are equivalent to ידים להם, רגלים. They are either subjects which the Waw apodosis cf.

Gen 22:24; Pro 23:24; Hab 2:5) renders prominent, or casus absoluti (Ges. §145, 2), since both verbs have the idols themselves as their subjects less on account of their gender (יד and רגל are feminine, but the Hebrew usage of genders is very free and not carried out uniformly) as in respect of Psa 115:7 : with reference to their hands, etc. ימישׁוּן is the energetic future form, which goes over from משׁשׁ into מוּשׁ, for ימשּׁוּ.

It is said once again in Psa 115:7 that speech is wanting to them; for the other negations only deny life to them, this at the same time denies all personality. The author might know from his own experience how little was the distinction made by the heathen worship between the symbol and the thing symbolized. Accordingly the worship of idols seems to him, as to the later prophets, to be the extreme of self-stupefaction and of the destruction of human consciousness; and the final destiny of the worshippers of false gods, as he says in Psa 115:8, is, that they become like to their idols, that is to say, being deprived of their consciousness, life, and existence, they come to nothing, like those their nothingnesses (Isa 44:9).

This whole section of the Psalm is repeated in Ps 135 (Psa 115:6, Psa 115:15).

Psa 115:3-8 The poet, with “And our God,” in the name of Israel opposes the scornful question of the heathen by the believingly joyous confession of the exaltation of Jahve above the false gods. Israel’s God is in the heavens, and is therefore supramundane in nature and life, and the absolutely unlimited One, who is able to do all things with a freedom that is conditioned only by Himself: quod vult, valet ( Psa 115:3 = Psa 135:6, Wisd.

12:18, and frequently). The carved gods (עצב, from עצב, cogn. חצב, קצב) of the heathen, on the contrary, are dead images, which are devoid of all life, even of the sensuous life the outward organs of which are imagined upon them. It cannot be proved with Ecc 5:16 that ידיהם and רגליחם are equivalent to ידים להם, רגלים. They are either subjects which the Waw apodosis cf.

Gen 22:24; Pro 23:24; Hab 2:5) renders prominent, or casus absoluti (Ges. §145, 2), since both verbs have the idols themselves as their subjects less on account of their gender (יד and רגל are feminine, but the Hebrew usage of genders is very free and not carried out uniformly) as in respect of Psa 115:7 : with reference to their hands, etc. ימישׁוּן is the energetic future form, which goes over from משׁשׁ into מוּשׁ, for ימשּׁוּ.

It is said once again in Psa 115:7 that speech is wanting to them; for the other negations only deny life to them, this at the same time denies all personality. The author might know from his own experience how little was the distinction made by the heathen worship between the symbol and the thing symbolized. Accordingly the worship of idols seems to him, as to the later prophets, to be the extreme of self-stupefaction and of the destruction of human consciousness; and the final destiny of the worshippers of false gods, as he says in Psa 115:8, is, that they become like to their idols, that is to say, being deprived of their consciousness, life, and existence, they come to nothing, like those their nothingnesses (Isa 44:9).

This whole section of the Psalm is repeated in Ps 135 (Psa 115:6, Psa 115:15).

Psa 115:3-8 The poet, with “And our God,” in the name of Israel opposes the scornful question of the heathen by the believingly joyous confession of the exaltation of Jahve above the false gods. Israel’s God is in the heavens, and is therefore supramundane in nature and life, and the absolutely unlimited One, who is able to do all things with a freedom that is conditioned only by Himself: quod vult, valet ( Psa 115:3 = Psa 135:6, Wisd.

12:18, and frequently). The carved gods (עצב, from עצב, cogn. חצב, קצב) of the heathen, on the contrary, are dead images, which are devoid of all life, even of the sensuous life the outward organs of which are imagined upon them. It cannot be proved with Ecc 5:16 that ידיהם and רגליחם are equivalent to ידים להם, רגלים. They are either subjects which the Waw apodosis cf.

Gen 22:24; Pro 23:24; Hab 2:5) renders prominent, or casus absoluti (Ges. §145, 2), since both verbs have the idols themselves as their subjects less on account of their gender (יד and רגל are feminine, but the Hebrew usage of genders is very free and not carried out uniformly) as in respect of Psa 115:7 : with reference to their hands, etc. ימישׁוּן is the energetic future form, which goes over from משׁשׁ into מוּשׁ, for ימשּׁוּ.

It is said once again in Psa 115:7 that speech is wanting to them; for the other negations only deny life to them, this at the same time denies all personality. The author might know from his own experience how little was the distinction made by the heathen worship between the symbol and the thing symbolized. Accordingly the worship of idols seems to him, as to the later prophets, to be the extreme of self-stupefaction and of the destruction of human consciousness; and the final destiny of the worshippers of false gods, as he says in Psa 115:8, is, that they become like to their idols, that is to say, being deprived of their consciousness, life, and existence, they come to nothing, like those their nothingnesses (Isa 44:9).

This whole section of the Psalm is repeated in Ps 135 (Psa 115:6, Psa 115:15).

Psa 115:9-14 After this confession of Israel there now arises a voice that addresses itself to Israel. The threefold division into Israel, the house of Aaron, and those who fear Jahve is the same as in Psa 118:2-4. In Ps 135 the “house of Levi” is further added to the house of Aaron. Those who fear Jahve, who also stand in the last passage, are probably the proselytes (in the Acts of the Apostles σεβόμενοι τὸν Θεόν, or merely σεβόμενοι) at any rate these are included even if Israel in Psa 115:9 is meant to signify the laity, for the notion of “those who fear Jahve” extends beyond Israel.

The fact that the threefold refrain of the summons does not run, as in Psa 33:20, our help and shield is He , is to be explained from its being an antiphonal song. In so far, however, as the Psalm supplicates God’s protection and help in a campaign the declaration of confident hope, their help and shield is He , may, with Hitzig, be referred to the army that is gone or is going forth.

It is the same voice which bids Israel to be of good courage and announces to the people the well-pleased acceptance of the sacrifice with the words “Jahve hath been mindful of us” (זכרנוּ ה, cf. עתּה ידעתּי, Psa 20:7), perhaps simultaneously with the presentation of the memorial portion (אזכרה) of the meat-offering (Psa 38:1). The יברך placed at the head is particularized threefold, corresponding to the threefold summons.

The special promise of blessing which is added in Psa 115:14 is an echo of Deu 1:11, as in 2Sa 24:3. The contracted future יסף we take in a consolatory sense; for as an optative it would be too isolated here. In spite of all oppression on the part of the heathen, God will make His people ever more numerous, more capable of offering resistance, and more awe-inspiring.

Psa 115:9-14 After this confession of Israel there now arises a voice that addresses itself to Israel. The threefold division into Israel, the house of Aaron, and those who fear Jahve is the same as in Psa 118:2-4. In Ps 135 the “house of Levi” is further added to the house of Aaron. Those who fear Jahve, who also stand in the last passage, are probably the proselytes (in the Acts of the Apostles σεβόμενοι τὸν Θεόν, or merely σεβόμενοι) at any rate these are included even if Israel in Psa 115:9 is meant to signify the laity, for the notion of “those who fear Jahve” extends beyond Israel.

The fact that the threefold refrain of the summons does not run, as in Psa 33:20, our help and shield is He , is to be explained from its being an antiphonal song. In so far, however, as the Psalm supplicates God’s protection and help in a campaign the declaration of confident hope, their help and shield is He , may, with Hitzig, be referred to the army that is gone or is going forth.

It is the same voice which bids Israel to be of good courage and announces to the people the well-pleased acceptance of the sacrifice with the words “Jahve hath been mindful of us” (זכרנוּ ה, cf. עתּה ידעתּי, Psa 20:7), perhaps simultaneously with the presentation of the memorial portion (אזכרה) of the meat-offering (Psa 38:1). The יברך placed at the head is particularized threefold, corresponding to the threefold summons.

The special promise of blessing which is added in Psa 115:14 is an echo of Deu 1:11, as in 2Sa 24:3. The contracted future יסף we take in a consolatory sense; for as an optative it would be too isolated here. In spite of all oppression on the part of the heathen, God will make His people ever more numerous, more capable of offering resistance, and more awe-inspiring.

Psa 115:9-14 After this confession of Israel there now arises a voice that addresses itself to Israel. The threefold division into Israel, the house of Aaron, and those who fear Jahve is the same as in Psa 118:2-4. In Ps 135 the “house of Levi” is further added to the house of Aaron. Those who fear Jahve, who also stand in the last passage, are probably the proselytes (in the Acts of the Apostles σεβόμενοι τὸν Θεόν, or merely σεβόμενοι) at any rate these are included even if Israel in Psa 115:9 is meant to signify the laity, for the notion of “those who fear Jahve” extends beyond Israel.

The fact that the threefold refrain of the summons does not run, as in Psa 33:20, our help and shield is He , is to be explained from its being an antiphonal song. In so far, however, as the Psalm supplicates God’s protection and help in a campaign the declaration of confident hope, their help and shield is He , may, with Hitzig, be referred to the army that is gone or is going forth.

It is the same voice which bids Israel to be of good courage and announces to the people the well-pleased acceptance of the sacrifice with the words “Jahve hath been mindful of us” (זכרנוּ ה, cf. עתּה ידעתּי, Psa 20:7), perhaps simultaneously with the presentation of the memorial portion (אזכרה) of the meat-offering (Psa 38:1). The יברך placed at the head is particularized threefold, corresponding to the threefold summons.

The special promise of blessing which is added in Psa 115:14 is an echo of Deu 1:11, as in 2Sa 24:3. The contracted future יסף we take in a consolatory sense; for as an optative it would be too isolated here. In spite of all oppression on the part of the heathen, God will make His people ever more numerous, more capable of offering resistance, and more awe-inspiring.

Psa 115:9-14 After this confession of Israel there now arises a voice that addresses itself to Israel. The threefold division into Israel, the house of Aaron, and those who fear Jahve is the same as in Psa 118:2-4. In Ps 135 the “house of Levi” is further added to the house of Aaron. Those who fear Jahve, who also stand in the last passage, are probably the proselytes (in the Acts of the Apostles σεβόμενοι τὸν Θεόν, or merely σεβόμενοι) at any rate these are included even if Israel in Psa 115:9 is meant to signify the laity, for the notion of “those who fear Jahve” extends beyond Israel.

The fact that the threefold refrain of the summons does not run, as in Psa 33:20, our help and shield is He , is to be explained from its being an antiphonal song. In so far, however, as the Psalm supplicates God’s protection and help in a campaign the declaration of confident hope, their help and shield is He , may, with Hitzig, be referred to the army that is gone or is going forth.

It is the same voice which bids Israel to be of good courage and announces to the people the well-pleased acceptance of the sacrifice with the words “Jahve hath been mindful of us” (זכרנוּ ה, cf. עתּה ידעתּי, Psa 20:7), perhaps simultaneously with the presentation of the memorial portion (אזכרה) of the meat-offering (Psa 38:1). The יברך placed at the head is particularized threefold, corresponding to the threefold summons.

The special promise of blessing which is added in Psa 115:14 is an echo of Deu 1:11, as in 2Sa 24:3. The contracted future יסף we take in a consolatory sense; for as an optative it would be too isolated here. In spite of all oppression on the part of the heathen, God will make His people ever more numerous, more capable of offering resistance, and more awe-inspiring.

Psa 115:9-14 After this confession of Israel there now arises a voice that addresses itself to Israel. The threefold division into Israel, the house of Aaron, and those who fear Jahve is the same as in Psa 118:2-4. In Ps 135 the “house of Levi” is further added to the house of Aaron. Those who fear Jahve, who also stand in the last passage, are probably the proselytes (in the Acts of the Apostles σεβόμενοι τὸν Θεόν, or merely σεβόμενοι) at any rate these are included even if Israel in Psa 115:9 is meant to signify the laity, for the notion of “those who fear Jahve” extends beyond Israel.

The fact that the threefold refrain of the summons does not run, as in Psa 33:20, our help and shield is He , is to be explained from its being an antiphonal song. In so far, however, as the Psalm supplicates God’s protection and help in a campaign the declaration of confident hope, their help and shield is He , may, with Hitzig, be referred to the army that is gone or is going forth.

It is the same voice which bids Israel to be of good courage and announces to the people the well-pleased acceptance of the sacrifice with the words “Jahve hath been mindful of us” (זכרנוּ ה, cf. עתּה ידעתּי, Psa 20:7), perhaps simultaneously with the presentation of the memorial portion (אזכרה) of the meat-offering (Psa 38:1). The יברך placed at the head is particularized threefold, corresponding to the threefold summons.

The special promise of blessing which is added in Psa 115:14 is an echo of Deu 1:11, as in 2Sa 24:3. The contracted future יסף we take in a consolatory sense; for as an optative it would be too isolated here. In spite of all oppression on the part of the heathen, God will make His people ever more numerous, more capable of offering resistance, and more awe-inspiring.

Psa 115:9-14 After this confession of Israel there now arises a voice that addresses itself to Israel. The threefold division into Israel, the house of Aaron, and those who fear Jahve is the same as in Psa 118:2-4. In Ps 135 the “house of Levi” is further added to the house of Aaron. Those who fear Jahve, who also stand in the last passage, are probably the proselytes (in the Acts of the Apostles σεβόμενοι τὸν Θεόν, or merely σεβόμενοι) at any rate these are included even if Israel in Psa 115:9 is meant to signify the laity, for the notion of “those who fear Jahve” extends beyond Israel.

The fact that the threefold refrain of the summons does not run, as in Psa 33:20, our help and shield is He , is to be explained from its being an antiphonal song. In so far, however, as the Psalm supplicates God’s protection and help in a campaign the declaration of confident hope, their help and shield is He , may, with Hitzig, be referred to the army that is gone or is going forth.

It is the same voice which bids Israel to be of good courage and announces to the people the well-pleased acceptance of the sacrifice with the words “Jahve hath been mindful of us” (זכרנוּ ה, cf. עתּה ידעתּי, Psa 20:7), perhaps simultaneously with the presentation of the memorial portion (אזכרה) of the meat-offering (Psa 38:1). The יברך placed at the head is particularized threefold, corresponding to the threefold summons.

The special promise of blessing which is added in Psa 115:14 is an echo of Deu 1:11, as in 2Sa 24:3. The contracted future יסף we take in a consolatory sense; for as an optative it would be too isolated here. In spite of all oppression on the part of the heathen, God will make His people ever more numerous, more capable of offering resistance, and more awe-inspiring.

Psa 115:15-18 The voice of consolation is continued in Psa 115:15, but it becomes the voice of hope by being blended with the newly strengthened believing tone of the congregation. Jahve is here called the Creator of heaven and earth because the worth and magnitude of His blessing are measured thereby. He has reserved the heavens to Himself, but given the earth to men.

This separation of heaven and earth is a fundamental characteristic of the post-diluvian history. The throne of God is in the heavens, and the promise, which is given to the patriarchs on behalf of all mankind, does not refer to heaven, but to the possession of the earth (Psa 37:22). The promise is as yet limited to this present world, whereas in the New Testament this limitation is removed and the κληρονομία embraces heaven and earth.

This Old Testament limitedness finds further expression in Psa 115:17, where דּוּמה, as in Psa 94:17, signifies the silent land of Hades. The Old Testament knows nothing of a heavenly ecclesia that praises God without intermission, consisting not merely of angels, but also of the spirits of all men who die in the faith. Nevertheless there are not wanting hints that point upwards which were even better understood by the post-exilic than by the pre-exilic church.

The New Testament morn began to dawn even upon the post-exilic church. We must not therefore be astonished to find the tone of Psa 6:6; Psa 30:10; Psa 88:11-13, struck up here, although the echo of those earlier Psalms here is only the dark foil of the confession which the church makes in Psa 115:18 concerning its immortality. The church of Jahve as such does not die.

That it also does not remain among the dead, in whatever degree it may die off in its existing members, the psalmist might know from Isa 26:19; Isa 25:8. But the close of the Psalm shows that such predictions which light up the life beyond only gradually became elements of the church’s consciousness, and, so to speak, dogmas.

Psa 115:15-18 The voice of consolation is continued in Psa 115:15, but it becomes the voice of hope by being blended with the newly strengthened believing tone of the congregation. Jahve is here called the Creator of heaven and earth because the worth and magnitude of His blessing are measured thereby. He has reserved the heavens to Himself, but given the earth to men.

This separation of heaven and earth is a fundamental characteristic of the post-diluvian history. The throne of God is in the heavens, and the promise, which is given to the patriarchs on behalf of all mankind, does not refer to heaven, but to the possession of the earth (Psa 37:22). The promise is as yet limited to this present world, whereas in the New Testament this limitation is removed and the κληρονομία embraces heaven and earth.

This Old Testament limitedness finds further expression in Psa 115:17, where דּוּמה, as in Psa 94:17, signifies the silent land of Hades. The Old Testament knows nothing of a heavenly ecclesia that praises God without intermission, consisting not merely of angels, but also of the spirits of all men who die in the faith. Nevertheless there are not wanting hints that point upwards which were even better understood by the post-exilic than by the pre-exilic church.

The New Testament morn began to dawn even upon the post-exilic church. We must not therefore be astonished to find the tone of Psa 6:6; Psa 30:10; Psa 88:11-13, struck up here, although the echo of those earlier Psalms here is only the dark foil of the confession which the church makes in Psa 115:18 concerning its immortality. The church of Jahve as such does not die.

That it also does not remain among the dead, in whatever degree it may die off in its existing members, the psalmist might know from Isa 26:19; Isa 25:8. But the close of the Psalm shows that such predictions which light up the life beyond only gradually became elements of the church’s consciousness, and, so to speak, dogmas.

Psa 115:15-18 The voice of consolation is continued in Psa 115:15, but it becomes the voice of hope by being blended with the newly strengthened believing tone of the congregation. Jahve is here called the Creator of heaven and earth because the worth and magnitude of His blessing are measured thereby. He has reserved the heavens to Himself, but given the earth to men.

This separation of heaven and earth is a fundamental characteristic of the post-diluvian history. The throne of God is in the heavens, and the promise, which is given to the patriarchs on behalf of all mankind, does not refer to heaven, but to the possession of the earth (Psa 37:22). The promise is as yet limited to this present world, whereas in the New Testament this limitation is removed and the κληρονομία embraces heaven and earth.

This Old Testament limitedness finds further expression in Psa 115:17, where דּוּמה, as in Psa 94:17, signifies the silent land of Hades. The Old Testament knows nothing of a heavenly ecclesia that praises God without intermission, consisting not merely of angels, but also of the spirits of all men who die in the faith. Nevertheless there are not wanting hints that point upwards which were even better understood by the post-exilic than by the pre-exilic church.

The New Testament morn began to dawn even upon the post-exilic church. We must not therefore be astonished to find the tone of Psa 6:6; Psa 30:10; Psa 88:11-13, struck up here, although the echo of those earlier Psalms here is only the dark foil of the confession which the church makes in Psa 115:18 concerning its immortality. The church of Jahve as such does not die.

That it also does not remain among the dead, in whatever degree it may die off in its existing members, the psalmist might know from Isa 26:19; Isa 25:8. But the close of the Psalm shows that such predictions which light up the life beyond only gradually became elements of the church’s consciousness, and, so to speak, dogmas.

Psa 115:15-18 The voice of consolation is continued in Psa 115:15, but it becomes the voice of hope by being blended with the newly strengthened believing tone of the congregation. Jahve is here called the Creator of heaven and earth because the worth and magnitude of His blessing are measured thereby. He has reserved the heavens to Himself, but given the earth to men.

This separation of heaven and earth is a fundamental characteristic of the post-diluvian history. The throne of God is in the heavens, and the promise, which is given to the patriarchs on behalf of all mankind, does not refer to heaven, but to the possession of the earth (Psa 37:22). The promise is as yet limited to this present world, whereas in the New Testament this limitation is removed and the κληρονομία embraces heaven and earth.

This Old Testament limitedness finds further expression in Psa 115:17, where דּוּמה, as in Psa 94:17, signifies the silent land of Hades. The Old Testament knows nothing of a heavenly ecclesia that praises God without intermission, consisting not merely of angels, but also of the spirits of all men who die in the faith. Nevertheless there are not wanting hints that point upwards which were even better understood by the post-exilic than by the pre-exilic church.

The New Testament morn began to dawn even upon the post-exilic church. We must not therefore be astonished to find the tone of Psa 6:6; Psa 30:10; Psa 88:11-13, struck up here, although the echo of those earlier Psalms here is only the dark foil of the confession which the church makes in Psa 115:18 concerning its immortality. The church of Jahve as such does not die.

That it also does not remain among the dead, in whatever degree it may die off in its existing members, the psalmist might know from Isa 26:19; Isa 25:8. But the close of the Psalm shows that such predictions which light up the life beyond only gradually became elements of the church’s consciousness, and, so to speak, dogmas.

We have here another anonymous Psalm closing with Hallelujah . It is not a supplicatory song with a hopeful prospect before it like Ps 115, but a thanksgiving song with a fresh recollection of some deadly peril that has just been got the better of; and is not, like Ps 115, from the mouth of the church, but from the lips of an individual who distinguishes himself from the church.

It is an individual that has been delivered who here praises the loving-kindness he has experienced in the language of the tenderest affection. The lxx has divided this deeply fervent song into two parts, Psa 116:1-9, Psa 116:10-19, and made two Hallelujah-Psalms out of it; whereas it unites Psa 114:1-8 and Ps 115 into one. The four sections or strophes, the beginnings of which correspond to one another (Psa 116:1 and Psa 116:10, Psa 116:5 and Psa 116:15), are distinctly separate.

The words אקרא וּבשׁם ה are repeated three times. In the first instance they are retrospective, but then swell into an always more full-toned vow of thanksgiving. The late period of its composition makes itself known not only in the strong Aramaic colouring of the form of the language, which adopts all kinds of embellishments, but also in many passages borrowed from the pre-exilic Psalms.

The very opening, and still more so the progress, of the first strophe reminds one of Ps 18, and becomes an important hint for the exposition of the Psalm.

Psa 116:1-4 Not only is כּי אהבתּי “I love (like, am well pleased) that,” like ἀγαπῶ ὅτι, Thucydides vi. 36, contrary to the usage of the language, but the thought, “I love that Jahve answereth me,” is also tame and flat, and inappropriate to the continuation in Psa 116:2. Since Psa 116:3-4 have come from Psa 18:5-17, אהבתּי is to be understood according to ארחמך in Psa 18:2, so that it has the following יהוה as its object, not it is true grammatically, but logically.

The poet is fond of this pregnant use of the verb without an expressed object, cf. אקרא in Psa 116:2, and האמנתּי in Psa 116:10. The Pasek after ישׁמע is intended to guard against the blending of the final a‛ with the initial 'a of אדני (cf. Psa 56:1-13 :18; Psa 5:2, in Baer). In Psa 116:1 the accentuation prevents the rendering vocem orationis meae (Vulgate, lxx) by means of Mugrash .

The ı̂ of קולי will therefore no more be the archaic connecting vowel (Ew. §211, b ) than in Lev 26:42; the poet has varied the genitival construction of Psa 28:6 to the permutative. The second כי, following close upon the first, makes the continuation of the confirmation retrospective. “In my days” is, as in Isa 39:8, Bar. 4:20, cf. בחיּי in Psa 63:5, and frequently, equivalent to “so long as I live.

” We even here hear the tone of Ps 18 (Psa 18:2), which is continued in Psa 18:3-4 as a freely borrowed passage. Instead of the “bands” (of Hades) there, the expression here is מצרי, angustiae , plural of meetsar, after the form מסב in Psa 118:5; Lam 1:3 (Böttcher, De inferis , §423); the straitnesses of Hades are deadly perils which can scarcely be escaped.

The futures אמצא and אקרא, by virtue of the connection, refer to the contemporaneous past. אנּה (viz. , בלישׁן בקשׁה, i. e. , in a suppliant sense) is written with He instead of Aleph here and in five other instances, as the Masora observes. It has its fixed Metheg in the first syllable, in accordance with which it is to be pronounced ānna (like בּתּים, bāttim ), and has an accented ultima not merely on account of the following יהוה = אדני (vid.

, on Psa 3:8), but in every instance; for even where (the Metheg having been changed into a conjunctive) it is supplied with two different accents, as in Gen 50:17; Exo 32:31, the second indicates the tone-syllable. Instead now of repeating “and Jahve answered me,” the poet indulges in a laudatory confession of general truths which have been brought vividly to his mind by the answering of his prayer that he has experienced.

Psa 116:1-4 Not only is כּי אהבתּי “I love (like, am well pleased) that,” like ἀγαπῶ ὅτι, Thucydides vi. 36, contrary to the usage of the language, but the thought, “I love that Jahve answereth me,” is also tame and flat, and inappropriate to the continuation in Psa 116:2. Since Psa 116:3-4 have come from Psa 18:5-17, אהבתּי is to be understood according to ארחמך in Psa 18:2, so that it has the following יהוה as its object, not it is true grammatically, but logically.

The poet is fond of this pregnant use of the verb without an expressed object, cf. אקרא in Psa 116:2, and האמנתּי in Psa 116:10. The Pasek after ישׁמע is intended to guard against the blending of the final a‛ with the initial 'a of אדני (cf. Psa 56:1-13 :18; Psa 5:2, in Baer). In Psa 116:1 the accentuation prevents the rendering vocem orationis meae (Vulgate, lxx) by means of Mugrash .

The ı̂ of קולי will therefore no more be the archaic connecting vowel (Ew. §211, b ) than in Lev 26:42; the poet has varied the genitival construction of Psa 28:6 to the permutative. The second כי, following close upon the first, makes the continuation of the confirmation retrospective. “In my days” is, as in Isa 39:8, Bar. 4:20, cf. בחיּי in Psa 63:5, and frequently, equivalent to “so long as I live.

” We even here hear the tone of Ps 18 (Psa 18:2), which is continued in Psa 18:3-4 as a freely borrowed passage. Instead of the “bands” (of Hades) there, the expression here is מצרי, angustiae , plural of meetsar, after the form מסב in Psa 118:5; Lam 1:3 (Böttcher, De inferis , §423); the straitnesses of Hades are deadly perils which can scarcely be escaped.

The futures אמצא and אקרא, by virtue of the connection, refer to the contemporaneous past. אנּה (viz. , בלישׁן בקשׁה, i. e. , in a suppliant sense) is written with He instead of Aleph here and in five other instances, as the Masora observes. It has its fixed Metheg in the first syllable, in accordance with which it is to be pronounced ānna (like בּתּים, bāttim ), and has an accented ultima not merely on account of the following יהוה = אדני (vid.

, on Psa 3:8), but in every instance; for even where (the Metheg having been changed into a conjunctive) it is supplied with two different accents, as in Gen 50:17; Exo 32:31, the second indicates the tone-syllable. Instead now of repeating “and Jahve answered me,” the poet indulges in a laudatory confession of general truths which have been brought vividly to his mind by the answering of his prayer that he has experienced.

Psa 116:1-4 Not only is כּי אהבתּי “I love (like, am well pleased) that,” like ἀγαπῶ ὅτι, Thucydides vi. 36, contrary to the usage of the language, but the thought, “I love that Jahve answereth me,” is also tame and flat, and inappropriate to the continuation in Psa 116:2. Since Psa 116:3-4 have come from Psa 18:5-17, אהבתּי is to be understood according to ארחמך in Psa 18:2, so that it has the following יהוה as its object, not it is true grammatically, but logically.

The poet is fond of this pregnant use of the verb without an expressed object, cf. אקרא in Psa 116:2, and האמנתּי in Psa 116:10. The Pasek after ישׁמע is intended to guard against the blending of the final a‛ with the initial 'a of אדני (cf. Psa 56:1-13 :18; Psa 5:2, in Baer). In Psa 116:1 the accentuation prevents the rendering vocem orationis meae (Vulgate, lxx) by means of Mugrash .

The ı̂ of קולי will therefore no more be the archaic connecting vowel (Ew. §211, b ) than in Lev 26:42; the poet has varied the genitival construction of Psa 28:6 to the permutative. The second כי, following close upon the first, makes the continuation of the confirmation retrospective. “In my days” is, as in Isa 39:8, Bar. 4:20, cf. בחיּי in Psa 63:5, and frequently, equivalent to “so long as I live.

” We even here hear the tone of Ps 18 (Psa 18:2), which is continued in Psa 18:3-4 as a freely borrowed passage. Instead of the “bands” (of Hades) there, the expression here is מצרי, angustiae , plural of meetsar, after the form מסב in Psa 118:5; Lam 1:3 (Böttcher, De inferis , §423); the straitnesses of Hades are deadly perils which can scarcely be escaped.

The futures אמצא and אקרא, by virtue of the connection, refer to the contemporaneous past. אנּה (viz. , בלישׁן בקשׁה, i. e. , in a suppliant sense) is written with He instead of Aleph here and in five other instances, as the Masora observes. It has its fixed Metheg in the first syllable, in accordance with which it is to be pronounced ānna (like בּתּים, bāttim ), and has an accented ultima not merely on account of the following יהוה = אדני (vid.

, on Psa 3:8), but in every instance; for even where (the Metheg having been changed into a conjunctive) it is supplied with two different accents, as in Gen 50:17; Exo 32:31, the second indicates the tone-syllable. Instead now of repeating “and Jahve answered me,” the poet indulges in a laudatory confession of general truths which have been brought vividly to his mind by the answering of his prayer that he has experienced.