Psalms 86

Psa 86:6-13 Here, too, almost everything is an echo of earlier language of the Psalms and of the Law; viz. , Psa 86:7 follows Psa 17:6 and other passages; Psa 86:8 is taken from Exo 15:11, cf. Psa 89:9, where, however, אלהים, gods, is avoided; Psa 86:8 follows Deu 3:24; Psa 86:9 follows Psa 22:28; Psa 86:11 is taken from Psa 27:11; Psa 86:11 from Psa 26:3; Psa 86:13, שׁאול תּחתּיּה from Deu 32:22, where instead of this it is תּחתּית, just as in Psa 130:2 תּחנוּני (supplicatory prayer) instead of תּחנוּנותי (importunate supplications); and also Psa 86:10 (cf.

Psa 72:18) is a doxological formula that was already in existence. The construction הקשׁיב בּ is the same as in Psa 66:19. But although for the most part flowing on only in the language of prayer borrowed from earlier periods, this Psalm is, moreover, not without remarkable significance and beauty. With the confession of the incomparableness of the Lord is combined the prospect of the recognition of the incomparable One throughout the nations of the earth.

This clear unallegorical prediction of the conversion of the heathen is the principal parallel to Rev 15:4. “All nations, which Thou hast made” - they have their being from Thee; and although they have forgotten it (vid. , Psa 9:18), they will nevertheless at last come to recognise it. כּל־גּוים, since the article is wanting, are nations of all tribes (countries and nationalities); cf.

Jer 16:16 with Psa 22:18; Tobit 13:11, ἔθνη πολλά, with ibid . Psa 14:6, πάντα τὰ ἔθνη. And how weightily brief and charming is the petition in Psa 86:11 : uni cor meum, ut timeat nomen tuum! Luther has rightly departed from the renderings of the lxx, Syriac, and Vulgate: laetetur (יחדּ from חדה). The meaning, however, is not so much “keep my heart near to the only thing,” as “direct all its powers and concentrate them on the one thing.

” The following group shows us what is the meaning of the deliverance out of the hell beneath (שׁאול תּחתּיּה, like ארץ תּחתּית, the earth beneath, the inner parts of the earth, Eze 31:14.) , for which the poet promises beforehand to manifest his thankfulness (כּי, Psa 86:13, as in Ps 56:14).

Psa 86:6-13 Here, too, almost everything is an echo of earlier language of the Psalms and of the Law; viz. , Psa 86:7 follows Psa 17:6 and other passages; Psa 86:8 is taken from Exo 15:11, cf. Psa 89:9, where, however, אלהים, gods, is avoided; Psa 86:8 follows Deu 3:24; Psa 86:9 follows Psa 22:28; Psa 86:11 is taken from Psa 27:11; Psa 86:11 from Psa 26:3; Psa 86:13, שׁאול תּחתּיּה from Deu 32:22, where instead of this it is תּחתּית, just as in Psa 130:2 תּחנוּני (supplicatory prayer) instead of תּחנוּנותי (importunate supplications); and also Psa 86:10 (cf.

Psa 72:18) is a doxological formula that was already in existence. The construction הקשׁיב בּ is the same as in Psa 66:19. But although for the most part flowing on only in the language of prayer borrowed from earlier periods, this Psalm is, moreover, not without remarkable significance and beauty. With the confession of the incomparableness of the Lord is combined the prospect of the recognition of the incomparable One throughout the nations of the earth.

This clear unallegorical prediction of the conversion of the heathen is the principal parallel to Rev 15:4. “All nations, which Thou hast made” - they have their being from Thee; and although they have forgotten it (vid. , Psa 9:18), they will nevertheless at last come to recognise it. כּל־גּוים, since the article is wanting, are nations of all tribes (countries and nationalities); cf.

Jer 16:16 with Psa 22:18; Tobit 13:11, ἔθνη πολλά, with ibid . Psa 14:6, πάντα τὰ ἔθνη. And how weightily brief and charming is the petition in Psa 86:11 : uni cor meum, ut timeat nomen tuum! Luther has rightly departed from the renderings of the lxx, Syriac, and Vulgate: laetetur (יחדּ from חדה). The meaning, however, is not so much “keep my heart near to the only thing,” as “direct all its powers and concentrate them on the one thing.

” The following group shows us what is the meaning of the deliverance out of the hell beneath (שׁאול תּחתּיּה, like ארץ תּחתּית, the earth beneath, the inner parts of the earth, Eze 31:14.) , for which the poet promises beforehand to manifest his thankfulness (כּי, Psa 86:13, as in Ps 56:14).

Psa 86:6-13 Here, too, almost everything is an echo of earlier language of the Psalms and of the Law; viz. , Psa 86:7 follows Psa 17:6 and other passages; Psa 86:8 is taken from Exo 15:11, cf. Psa 89:9, where, however, אלהים, gods, is avoided; Psa 86:8 follows Deu 3:24; Psa 86:9 follows Psa 22:28; Psa 86:11 is taken from Psa 27:11; Psa 86:11 from Psa 26:3; Psa 86:13, שׁאול תּחתּיּה from Deu 32:22, where instead of this it is תּחתּית, just as in Psa 130:2 תּחנוּני (supplicatory prayer) instead of תּחנוּנותי (importunate supplications); and also Psa 86:10 (cf.

Psa 72:18) is a doxological formula that was already in existence. The construction הקשׁיב בּ is the same as in Psa 66:19. But although for the most part flowing on only in the language of prayer borrowed from earlier periods, this Psalm is, moreover, not without remarkable significance and beauty. With the confession of the incomparableness of the Lord is combined the prospect of the recognition of the incomparable One throughout the nations of the earth.

This clear unallegorical prediction of the conversion of the heathen is the principal parallel to Rev 15:4. “All nations, which Thou hast made” - they have their being from Thee; and although they have forgotten it (vid. , Psa 9:18), they will nevertheless at last come to recognise it. כּל־גּוים, since the article is wanting, are nations of all tribes (countries and nationalities); cf.

Jer 16:16 with Psa 22:18; Tobit 13:11, ἔθνη πολλά, with ibid . Psa 14:6, πάντα τὰ ἔθνη. And how weightily brief and charming is the petition in Psa 86:11 : uni cor meum, ut timeat nomen tuum! Luther has rightly departed from the renderings of the lxx, Syriac, and Vulgate: laetetur (יחדּ from חדה). The meaning, however, is not so much “keep my heart near to the only thing,” as “direct all its powers and concentrate them on the one thing.

” The following group shows us what is the meaning of the deliverance out of the hell beneath (שׁאול תּחתּיּה, like ארץ תּחתּית, the earth beneath, the inner parts of the earth, Eze 31:14.) , for which the poet promises beforehand to manifest his thankfulness (כּי, Psa 86:13, as in Ps 56:14).

Psa 86:6-13 Here, too, almost everything is an echo of earlier language of the Psalms and of the Law; viz. , Psa 86:7 follows Psa 17:6 and other passages; Psa 86:8 is taken from Exo 15:11, cf. Psa 89:9, where, however, אלהים, gods, is avoided; Psa 86:8 follows Deu 3:24; Psa 86:9 follows Psa 22:28; Psa 86:11 is taken from Psa 27:11; Psa 86:11 from Psa 26:3; Psa 86:13, שׁאול תּחתּיּה from Deu 32:22, where instead of this it is תּחתּית, just as in Psa 130:2 תּחנוּני (supplicatory prayer) instead of תּחנוּנותי (importunate supplications); and also Psa 86:10 (cf.

Psa 72:18) is a doxological formula that was already in existence. The construction הקשׁיב בּ is the same as in Psa 66:19. But although for the most part flowing on only in the language of prayer borrowed from earlier periods, this Psalm is, moreover, not without remarkable significance and beauty. With the confession of the incomparableness of the Lord is combined the prospect of the recognition of the incomparable One throughout the nations of the earth.

This clear unallegorical prediction of the conversion of the heathen is the principal parallel to Rev 15:4. “All nations, which Thou hast made” - they have their being from Thee; and although they have forgotten it (vid. , Psa 9:18), they will nevertheless at last come to recognise it. כּל־גּוים, since the article is wanting, are nations of all tribes (countries and nationalities); cf.

Jer 16:16 with Psa 22:18; Tobit 13:11, ἔθνη πολλά, with ibid . Psa 14:6, πάντα τὰ ἔθνη. And how weightily brief and charming is the petition in Psa 86:11 : uni cor meum, ut timeat nomen tuum! Luther has rightly departed from the renderings of the lxx, Syriac, and Vulgate: laetetur (יחדּ from חדה). The meaning, however, is not so much “keep my heart near to the only thing,” as “direct all its powers and concentrate them on the one thing.

” The following group shows us what is the meaning of the deliverance out of the hell beneath (שׁאול תּחתּיּה, like ארץ תּחתּית, the earth beneath, the inner parts of the earth, Eze 31:14.) , for which the poet promises beforehand to manifest his thankfulness (כּי, Psa 86:13, as in Ps 56:14).

Psa 86:6-13 Here, too, almost everything is an echo of earlier language of the Psalms and of the Law; viz. , Psa 86:7 follows Psa 17:6 and other passages; Psa 86:8 is taken from Exo 15:11, cf. Psa 89:9, where, however, אלהים, gods, is avoided; Psa 86:8 follows Deu 3:24; Psa 86:9 follows Psa 22:28; Psa 86:11 is taken from Psa 27:11; Psa 86:11 from Psa 26:3; Psa 86:13, שׁאול תּחתּיּה from Deu 32:22, where instead of this it is תּחתּית, just as in Psa 130:2 תּחנוּני (supplicatory prayer) instead of תּחנוּנותי (importunate supplications); and also Psa 86:10 (cf.

Psa 72:18) is a doxological formula that was already in existence. The construction הקשׁיב בּ is the same as in Psa 66:19. But although for the most part flowing on only in the language of prayer borrowed from earlier periods, this Psalm is, moreover, not without remarkable significance and beauty. With the confession of the incomparableness of the Lord is combined the prospect of the recognition of the incomparable One throughout the nations of the earth.

This clear unallegorical prediction of the conversion of the heathen is the principal parallel to Rev 15:4. “All nations, which Thou hast made” - they have their being from Thee; and although they have forgotten it (vid. , Psa 9:18), they will nevertheless at last come to recognise it. כּל־גּוים, since the article is wanting, are nations of all tribes (countries and nationalities); cf.

Jer 16:16 with Psa 22:18; Tobit 13:11, ἔθνη πολλά, with ibid . Psa 14:6, πάντα τὰ ἔθνη. And how weightily brief and charming is the petition in Psa 86:11 : uni cor meum, ut timeat nomen tuum! Luther has rightly departed from the renderings of the lxx, Syriac, and Vulgate: laetetur (יחדּ from חדה). The meaning, however, is not so much “keep my heart near to the only thing,” as “direct all its powers and concentrate them on the one thing.

” The following group shows us what is the meaning of the deliverance out of the hell beneath (שׁאול תּחתּיּה, like ארץ תּחתּית, the earth beneath, the inner parts of the earth, Eze 31:14.) , for which the poet promises beforehand to manifest his thankfulness (כּי, Psa 86:13, as in Ps 56:14).

Psa 86:6-13 Here, too, almost everything is an echo of earlier language of the Psalms and of the Law; viz. , Psa 86:7 follows Psa 17:6 and other passages; Psa 86:8 is taken from Exo 15:11, cf. Psa 89:9, where, however, אלהים, gods, is avoided; Psa 86:8 follows Deu 3:24; Psa 86:9 follows Psa 22:28; Psa 86:11 is taken from Psa 27:11; Psa 86:11 from Psa 26:3; Psa 86:13, שׁאול תּחתּיּה from Deu 32:22, where instead of this it is תּחתּית, just as in Psa 130:2 תּחנוּני (supplicatory prayer) instead of תּחנוּנותי (importunate supplications); and also Psa 86:10 (cf.

Psa 72:18) is a doxological formula that was already in existence. The construction הקשׁיב בּ is the same as in Psa 66:19. But although for the most part flowing on only in the language of prayer borrowed from earlier periods, this Psalm is, moreover, not without remarkable significance and beauty. With the confession of the incomparableness of the Lord is combined the prospect of the recognition of the incomparable One throughout the nations of the earth.

This clear unallegorical prediction of the conversion of the heathen is the principal parallel to Rev 15:4. “All nations, which Thou hast made” - they have their being from Thee; and although they have forgotten it (vid. , Psa 9:18), they will nevertheless at last come to recognise it. כּל־גּוים, since the article is wanting, are nations of all tribes (countries and nationalities); cf.

Jer 16:16 with Psa 22:18; Tobit 13:11, ἔθνη πολλά, with ibid . Psa 14:6, πάντα τὰ ἔθνη. And how weightily brief and charming is the petition in Psa 86:11 : uni cor meum, ut timeat nomen tuum! Luther has rightly departed from the renderings of the lxx, Syriac, and Vulgate: laetetur (יחדּ from חדה). The meaning, however, is not so much “keep my heart near to the only thing,” as “direct all its powers and concentrate them on the one thing.

” The following group shows us what is the meaning of the deliverance out of the hell beneath (שׁאול תּחתּיּה, like ארץ תּחתּית, the earth beneath, the inner parts of the earth, Eze 31:14.) , for which the poet promises beforehand to manifest his thankfulness (כּי, Psa 86:13, as in Ps 56:14).

Psa 86:6-13 Here, too, almost everything is an echo of earlier language of the Psalms and of the Law; viz. , Psa 86:7 follows Psa 17:6 and other passages; Psa 86:8 is taken from Exo 15:11, cf. Psa 89:9, where, however, אלהים, gods, is avoided; Psa 86:8 follows Deu 3:24; Psa 86:9 follows Psa 22:28; Psa 86:11 is taken from Psa 27:11; Psa 86:11 from Psa 26:3; Psa 86:13, שׁאול תּחתּיּה from Deu 32:22, where instead of this it is תּחתּית, just as in Psa 130:2 תּחנוּני (supplicatory prayer) instead of תּחנוּנותי (importunate supplications); and also Psa 86:10 (cf.

Psa 72:18) is a doxological formula that was already in existence. The construction הקשׁיב בּ is the same as in Psa 66:19. But although for the most part flowing on only in the language of prayer borrowed from earlier periods, this Psalm is, moreover, not without remarkable significance and beauty. With the confession of the incomparableness of the Lord is combined the prospect of the recognition of the incomparable One throughout the nations of the earth.

This clear unallegorical prediction of the conversion of the heathen is the principal parallel to Rev 15:4. “All nations, which Thou hast made” - they have their being from Thee; and although they have forgotten it (vid. , Psa 9:18), they will nevertheless at last come to recognise it. כּל־גּוים, since the article is wanting, are nations of all tribes (countries and nationalities); cf.

Jer 16:16 with Psa 22:18; Tobit 13:11, ἔθνη πολλά, with ibid . Psa 14:6, πάντα τὰ ἔθνη. And how weightily brief and charming is the petition in Psa 86:11 : uni cor meum, ut timeat nomen tuum! Luther has rightly departed from the renderings of the lxx, Syriac, and Vulgate: laetetur (יחדּ from חדה). The meaning, however, is not so much “keep my heart near to the only thing,” as “direct all its powers and concentrate them on the one thing.

” The following group shows us what is the meaning of the deliverance out of the hell beneath (שׁאול תּחתּיּה, like ארץ תּחתּית, the earth beneath, the inner parts of the earth, Eze 31:14.) , for which the poet promises beforehand to manifest his thankfulness (כּי, Psa 86:13, as in Ps 56:14).

Psa 86:6-13 Here, too, almost everything is an echo of earlier language of the Psalms and of the Law; viz. , Psa 86:7 follows Psa 17:6 and other passages; Psa 86:8 is taken from Exo 15:11, cf. Psa 89:9, where, however, אלהים, gods, is avoided; Psa 86:8 follows Deu 3:24; Psa 86:9 follows Psa 22:28; Psa 86:11 is taken from Psa 27:11; Psa 86:11 from Psa 26:3; Psa 86:13, שׁאול תּחתּיּה from Deu 32:22, where instead of this it is תּחתּית, just as in Psa 130:2 תּחנוּני (supplicatory prayer) instead of תּחנוּנותי (importunate supplications); and also Psa 86:10 (cf.

Psa 72:18) is a doxological formula that was already in existence. The construction הקשׁיב בּ is the same as in Psa 66:19. But although for the most part flowing on only in the language of prayer borrowed from earlier periods, this Psalm is, moreover, not without remarkable significance and beauty. With the confession of the incomparableness of the Lord is combined the prospect of the recognition of the incomparable One throughout the nations of the earth.

This clear unallegorical prediction of the conversion of the heathen is the principal parallel to Rev 15:4. “All nations, which Thou hast made” - they have their being from Thee; and although they have forgotten it (vid. , Psa 9:18), they will nevertheless at last come to recognise it. כּל־גּוים, since the article is wanting, are nations of all tribes (countries and nationalities); cf.

Jer 16:16 with Psa 22:18; Tobit 13:11, ἔθνη πολλά, with ibid . Psa 14:6, πάντα τὰ ἔθνη. And how weightily brief and charming is the petition in Psa 86:11 : uni cor meum, ut timeat nomen tuum! Luther has rightly departed from the renderings of the lxx, Syriac, and Vulgate: laetetur (יחדּ from חדה). The meaning, however, is not so much “keep my heart near to the only thing,” as “direct all its powers and concentrate them on the one thing.

” The following group shows us what is the meaning of the deliverance out of the hell beneath (שׁאול תּחתּיּה, like ארץ תּחתּית, the earth beneath, the inner parts of the earth, Eze 31:14.) , for which the poet promises beforehand to manifest his thankfulness (כּי, Psa 86:13, as in Ps 56:14).

Psa 86:14-17 The situation is like that in the Psalms of the time of Saul. The writer is a persecuted one, and in constant peril of his life. He has taken Psa 86:14 out of the Elohimic Psa 54:5, and retained the Elohim as a proper name of God (cf. on the other hand Psa 86:8, Psa 86:10); he has, however, altered זרים to זרים, which here, as in Isa 13:11 (cf. however, ibid .

Psa 25:5), is the alternating word to עריצים. In Psa 86:15 he supports his petition that follows by Jahve’s testimony concerning Himself in Exo 34:6. The appellation given to himself by the poet in Psa 86:16 recurs in Psa 116:16 (cf. Wisd. 9:5). The poet calls himself “the son of Thy handmaid” as having been born into the relation to Him of servant; it is a relationship that has come to him by birth.

How beautifully does the Adonaj come in here for the seventh time! He is even from his mother’s womb the servant of the sovereign Lord, from whose omnipotence he can therefore also look for a miraculous interposition on his behalf. A “token for good” is a special dispensation, from which it becomes evident to him that God is kindly disposed towards him. לטובה as in the mouth of Nehemiah, Neh 5:19; Neh 13:31; of Ezr 8:22; and also even in Jeremiah and earlier.

ויבשׁוּ is just as parenthetical as in Isa 26:11.

Psa 86:14-17 The situation is like that in the Psalms of the time of Saul. The writer is a persecuted one, and in constant peril of his life. He has taken Psa 86:14 out of the Elohimic Psa 54:5, and retained the Elohim as a proper name of God (cf. on the other hand Psa 86:8, Psa 86:10); he has, however, altered זרים to זרים, which here, as in Isa 13:11 (cf. however, ibid .

Psa 25:5), is the alternating word to עריצים. In Psa 86:15 he supports his petition that follows by Jahve’s testimony concerning Himself in Exo 34:6. The appellation given to himself by the poet in Psa 86:16 recurs in Psa 116:16 (cf. Wisd. 9:5). The poet calls himself “the son of Thy handmaid” as having been born into the relation to Him of servant; it is a relationship that has come to him by birth.

How beautifully does the Adonaj come in here for the seventh time! He is even from his mother’s womb the servant of the sovereign Lord, from whose omnipotence he can therefore also look for a miraculous interposition on his behalf. A “token for good” is a special dispensation, from which it becomes evident to him that God is kindly disposed towards him. לטובה as in the mouth of Nehemiah, Neh 5:19; Neh 13:31; of Ezr 8:22; and also even in Jeremiah and earlier.

ויבשׁוּ is just as parenthetical as in Isa 26:11.

Psa 86:14-17 The situation is like that in the Psalms of the time of Saul. The writer is a persecuted one, and in constant peril of his life. He has taken Psa 86:14 out of the Elohimic Psa 54:5, and retained the Elohim as a proper name of God (cf. on the other hand Psa 86:8, Psa 86:10); he has, however, altered זרים to זרים, which here, as in Isa 13:11 (cf. however, ibid .

Psa 25:5), is the alternating word to עריצים. In Psa 86:15 he supports his petition that follows by Jahve’s testimony concerning Himself in Exo 34:6. The appellation given to himself by the poet in Psa 86:16 recurs in Psa 116:16 (cf. Wisd. 9:5). The poet calls himself “the son of Thy handmaid” as having been born into the relation to Him of servant; it is a relationship that has come to him by birth.

How beautifully does the Adonaj come in here for the seventh time! He is even from his mother’s womb the servant of the sovereign Lord, from whose omnipotence he can therefore also look for a miraculous interposition on his behalf. A “token for good” is a special dispensation, from which it becomes evident to him that God is kindly disposed towards him. לטובה as in the mouth of Nehemiah, Neh 5:19; Neh 13:31; of Ezr 8:22; and also even in Jeremiah and earlier.

ויבשׁוּ is just as parenthetical as in Isa 26:11.

Psa 86:14-17 The situation is like that in the Psalms of the time of Saul. The writer is a persecuted one, and in constant peril of his life. He has taken Psa 86:14 out of the Elohimic Psa 54:5, and retained the Elohim as a proper name of God (cf. on the other hand Psa 86:8, Psa 86:10); he has, however, altered זרים to זרים, which here, as in Isa 13:11 (cf. however, ibid .

Psa 25:5), is the alternating word to עריצים. In Psa 86:15 he supports his petition that follows by Jahve’s testimony concerning Himself in Exo 34:6. The appellation given to himself by the poet in Psa 86:16 recurs in Psa 116:16 (cf. Wisd. 9:5). The poet calls himself “the son of Thy handmaid” as having been born into the relation to Him of servant; it is a relationship that has come to him by birth.

How beautifully does the Adonaj come in here for the seventh time! He is even from his mother’s womb the servant of the sovereign Lord, from whose omnipotence he can therefore also look for a miraculous interposition on his behalf. A “token for good” is a special dispensation, from which it becomes evident to him that God is kindly disposed towards him. לטובה as in the mouth of Nehemiah, Neh 5:19; Neh 13:31; of Ezr 8:22; and also even in Jeremiah and earlier.

ויבשׁוּ is just as parenthetical as in Isa 26:11.

The mission thought in Psa 86:9 becomes the ruling thought in this Korahitic Psalm. It is a prophetic Psalm in the style, boldly and expressively concise even to obscurity (Eusebius, σφόδρα αἰνιγματώδης καὶ σκοτεινῶς εἰρημένος), in which the first three oracles of the tetralogy Isa 21:1, and the passage Isa 30:6, Isa 30:7 - a passage designed to be as it were a memorial exhibition - are also written.

It also resembles these oracles in this respect, that Psa 87:1 opens the whole arsis-like by a solemn statement of its subject, like the emblematical inscriptions there. As to the rest, Isa 44:5 is the key to its meaning. The threefold ילּד here corresponds to the threefold זה in that passage. Since Rahab and Babylon as the foremost worldly powers are mentioned first among the peoples who come into the congregation of Jahve, and since the prospect of the poet has moulded itself according to a present rich in promise and carrying such a future in its bosom, it is natural (with Tholuck, Hengstenberg, Vaihinger, Keil, and others) to suppose that the Psalm was composed when, in consequence of the destruction of the Assyrian army before Jerusalem, offerings and presents were brought from many quarters for Jahve and the king of Judah (2Ch 32:23), and the admiration of Hezekiah, the favoured one of God, had spread as far as Babylon.

Just as Micah (Mic 4:10) mentions Babylon as the place of the chastisement and of the redemption of his nation, and as Isaiah, about the fourteenth year of Hezekiah’s reign, predicts to the king a carrying away of his treasures and his posterity to Babylon, so here Egypt and Babylon, the inheritress of Assyria, stand most prominent among the worldly powers that shall be obliged one day to bow themselves to the God of Israel. In a similar connection Isaiah (Isa 19:1) does not as yet mention Babylon side by side with Egypt, but Assyria.

Psa 87:1-4 The poet is absorbed in the contemplation of the glory of a matter which he begins to celebrate, without naming it. Whether we render it: His founded, or (since מיסּד and מוּסּד are both used elsewhere as part. pass .) : His foundation (after the form מלוּכה, poetically for יסוד, a founding, then that which is set fast = a foundation), the meaning remains the same; but the more definite statement of the object with שׁערי ציּון is more easily connected with what precedes by regarding it as a participle.

The suffix refers to Jahve, and it is Zion, whose praise is a favourite theme of the Korahitic songs, that is intended. We cannot tell by looking to the accents whether the clause is to be taken as a substantival clause (His founded city is upon the holy mountains) or not. Since, however, the expression is not יסוּדתו היא בהררי־קדשׁ, יסודתו בהררי קדשׁ is an object placed first in advance (which the antithesis to the other dwellings of Jacob would admit of), and in Psa 87:2 a new synonymous object is subordinated to אהב by a similar turn of the discourse to Jer 13:27; Jer 6:2 (Hitzig).

By altering the division of the verses as Hupfeld and Hofmann do (His foundation or founded city upon the holy mountains doth Jahve love), Psa 87:2 is decapitated. Even now the God-founded city (surrounded on three sides by deep valleys), whose firm and visible foundation is the outward manifestation of its imperishable inner nature, rises aloft above all the other dwelling-places of Israel.

Jahve stands in a lasting, faithful, loving relationship (אהב, not 3 praet . אהב) to the gates of Zion. These gates are named as a periphrasis for Zion, because they bound the circuit of the city, and any one who loves a city delights to go frequently through its gates; and they are perhaps mentioned in prospect of the fulness of the heathen that shall enter into them.

In Psa 87:3 the lxx correctly, and at the same time in harmony with the syntax, renders: Δεδοξασμένα ἐλαλήθη περὶ σοῦ. The construction of a plural subject with a singular predicate is a syntax common in other instances also, whether the subject is conceived of as a unity in the form of the plural (e. g. , Psa 66:3; Psa 119:137; Isa 16:8), or is individualized in the pursuance of the thought (as is the case most likely in Gen 27:29, cf.

Psa 12:3); here the glorious things are conceived of as the sum-total of such. The operation of the construction of the active (Ew. §295, b ) is not probable here in connection with the participle. בּ beside דּבּר may signify the place or the instrument, substance and object of the speech (e. g. , Psa 119:46), but also the person against whom the words are spoken (e.

g. , Psa 50:20), or concerning whom they are uttered (as the words of the suitor to the father or the relatives of the maiden, 1Sa 25:39; Sol 8:8; cf. on the construction, 1Sa 19:3). The poet, without doubt, here refers to the words of promise concerning the eternal continuance and future glory of Jerusalem: Glorious things are spoken, i. e. , exist as spoken, in reference to thee, O thou city of God, city of His choice and of His love.

The glorious contents of the promise are now unfolded, and that with the most vivid directness: Jahve Himself takes up the discourse, and declares the gracious, glorious, world-wide mission of His chosen and beloved city: it shall become the birth-place of all nations. Rahab is Egypt, as in Psa 89:11; Isa 30:7; Isa 51:9, the southern worldly power, and Babylon the northern.

הזכּיר, as frequently, of loud (Jer 4:16) and honourable public mention or commemoration, Ps 45:18. It does not signify “to record or register in writing;” for the official name מזכּיר, which is cited in support of this meaning, designates the historian of the empire as one who keeps in remembrance the memorable events of the history of his time. It is therefore impossible, with Hofmann, to render: I will add Rahab and Babylon to those who know me.

In general ל is not used to point out to whom the addition is made as belonging to them, but for what purpose, or as what (cf. 2Sa 5:3; Isa 4:3), these kingdoms, hitherto hostile towards God and His people, shall be declared: Jahve completes what He Himself has brought about, inasmuch as He publicly and solemnly declares them to be those who know Him, i. e. , those who experimentally (vid.

, Psa 36:11) know Him as their God. Accordingly, it is clear that זה ילּד־שׁם is also meant to refer to the conversion of the other three nations to whom the finger of God points with הנּה, viz. , the war-loving Philistia, the rich and proud Tyre, and the adventurous and powerful Ethiopia (Isa 18:1-7). זה does not refer to the individuals, nor to the sum-total of these nations, but to nation after nation (cf.

זה העם, Isa 23:13), by fixing the eye upon each one separately. And שׁם refers to Zion. The words of Jahve, which come in without any intermediary preparation, stand in the closest connection with the language of the poet and seer. Zion appears elsewhere as the mother who brings forth Israel again as a numerous people (Isa 66:7; Psa 54:1-3): it is the children of the dispersion ( diaspora ) which Zion regains in Isa 60:4.

; here, however, it is the nations which are born in Zion. The poet does not combine with it the idea of being born again in the depth of its New Testament meaning; he means, however, that the nations will attain a right of citizenship in Zion (πολιτεία τοῦ Ἰσραήλ, Eph 2:12) as in their second mother-city, that they will therefore at any rate experience a spiritual change which, regarded from the New Testament point of view, is the new birth out of water and the Spirit.

Psa 87:1-4 The poet is absorbed in the contemplation of the glory of a matter which he begins to celebrate, without naming it. Whether we render it: His founded, or (since מיסּד and מוּסּד are both used elsewhere as part. pass .) : His foundation (after the form מלוּכה, poetically for יסוד, a founding, then that which is set fast = a foundation), the meaning remains the same; but the more definite statement of the object with שׁערי ציּון is more easily connected with what precedes by regarding it as a participle.

The suffix refers to Jahve, and it is Zion, whose praise is a favourite theme of the Korahitic songs, that is intended. We cannot tell by looking to the accents whether the clause is to be taken as a substantival clause (His founded city is upon the holy mountains) or not. Since, however, the expression is not יסוּדתו היא בהררי־קדשׁ, יסודתו בהררי קדשׁ is an object placed first in advance (which the antithesis to the other dwellings of Jacob would admit of), and in Psa 87:2 a new synonymous object is subordinated to אהב by a similar turn of the discourse to Jer 13:27; Jer 6:2 (Hitzig).

By altering the division of the verses as Hupfeld and Hofmann do (His foundation or founded city upon the holy mountains doth Jahve love), Psa 87:2 is decapitated. Even now the God-founded city (surrounded on three sides by deep valleys), whose firm and visible foundation is the outward manifestation of its imperishable inner nature, rises aloft above all the other dwelling-places of Israel.

Jahve stands in a lasting, faithful, loving relationship (אהב, not 3 praet . אהב) to the gates of Zion. These gates are named as a periphrasis for Zion, because they bound the circuit of the city, and any one who loves a city delights to go frequently through its gates; and they are perhaps mentioned in prospect of the fulness of the heathen that shall enter into them.

In Psa 87:3 the lxx correctly, and at the same time in harmony with the syntax, renders: Δεδοξασμένα ἐλαλήθη περὶ σοῦ. The construction of a plural subject with a singular predicate is a syntax common in other instances also, whether the subject is conceived of as a unity in the form of the plural (e. g. , Psa 66:3; Psa 119:137; Isa 16:8), or is individualized in the pursuance of the thought (as is the case most likely in Gen 27:29, cf.

Psa 12:3); here the glorious things are conceived of as the sum-total of such. The operation of the construction of the active (Ew. §295, b ) is not probable here in connection with the participle. בּ beside דּבּר may signify the place or the instrument, substance and object of the speech (e. g. , Psa 119:46), but also the person against whom the words are spoken (e.

g. , Psa 50:20), or concerning whom they are uttered (as the words of the suitor to the father or the relatives of the maiden, 1Sa 25:39; Sol 8:8; cf. on the construction, 1Sa 19:3). The poet, without doubt, here refers to the words of promise concerning the eternal continuance and future glory of Jerusalem: Glorious things are spoken, i. e. , exist as spoken, in reference to thee, O thou city of God, city of His choice and of His love.

The glorious contents of the promise are now unfolded, and that with the most vivid directness: Jahve Himself takes up the discourse, and declares the gracious, glorious, world-wide mission of His chosen and beloved city: it shall become the birth-place of all nations. Rahab is Egypt, as in Psa 89:11; Isa 30:7; Isa 51:9, the southern worldly power, and Babylon the northern.

הזכּיר, as frequently, of loud (Jer 4:16) and honourable public mention or commemoration, Ps 45:18. It does not signify “to record or register in writing;” for the official name מזכּיר, which is cited in support of this meaning, designates the historian of the empire as one who keeps in remembrance the memorable events of the history of his time. It is therefore impossible, with Hofmann, to render: I will add Rahab and Babylon to those who know me.

In general ל is not used to point out to whom the addition is made as belonging to them, but for what purpose, or as what (cf. 2Sa 5:3; Isa 4:3), these kingdoms, hitherto hostile towards God and His people, shall be declared: Jahve completes what He Himself has brought about, inasmuch as He publicly and solemnly declares them to be those who know Him, i. e. , those who experimentally (vid.

, Psa 36:11) know Him as their God. Accordingly, it is clear that זה ילּד־שׁם is also meant to refer to the conversion of the other three nations to whom the finger of God points with הנּה, viz. , the war-loving Philistia, the rich and proud Tyre, and the adventurous and powerful Ethiopia (Isa 18:1-7). זה does not refer to the individuals, nor to the sum-total of these nations, but to nation after nation (cf.

זה העם, Isa 23:13), by fixing the eye upon each one separately. And שׁם refers to Zion. The words of Jahve, which come in without any intermediary preparation, stand in the closest connection with the language of the poet and seer. Zion appears elsewhere as the mother who brings forth Israel again as a numerous people (Isa 66:7; Psa 54:1-3): it is the children of the dispersion ( diaspora ) which Zion regains in Isa 60:4.

; here, however, it is the nations which are born in Zion. The poet does not combine with it the idea of being born again in the depth of its New Testament meaning; he means, however, that the nations will attain a right of citizenship in Zion (πολιτεία τοῦ Ἰσραήλ, Eph 2:12) as in their second mother-city, that they will therefore at any rate experience a spiritual change which, regarded from the New Testament point of view, is the new birth out of water and the Spirit.

Psa 87:1-4 The poet is absorbed in the contemplation of the glory of a matter which he begins to celebrate, without naming it. Whether we render it: His founded, or (since מיסּד and מוּסּד are both used elsewhere as part. pass .) : His foundation (after the form מלוּכה, poetically for יסוד, a founding, then that which is set fast = a foundation), the meaning remains the same; but the more definite statement of the object with שׁערי ציּון is more easily connected with what precedes by regarding it as a participle.

The suffix refers to Jahve, and it is Zion, whose praise is a favourite theme of the Korahitic songs, that is intended. We cannot tell by looking to the accents whether the clause is to be taken as a substantival clause (His founded city is upon the holy mountains) or not. Since, however, the expression is not יסוּדתו היא בהררי־קדשׁ, יסודתו בהררי קדשׁ is an object placed first in advance (which the antithesis to the other dwellings of Jacob would admit of), and in Psa 87:2 a new synonymous object is subordinated to אהב by a similar turn of the discourse to Jer 13:27; Jer 6:2 (Hitzig).

By altering the division of the verses as Hupfeld and Hofmann do (His foundation or founded city upon the holy mountains doth Jahve love), Psa 87:2 is decapitated. Even now the God-founded city (surrounded on three sides by deep valleys), whose firm and visible foundation is the outward manifestation of its imperishable inner nature, rises aloft above all the other dwelling-places of Israel.

Jahve stands in a lasting, faithful, loving relationship (אהב, not 3 praet . אהב) to the gates of Zion. These gates are named as a periphrasis for Zion, because they bound the circuit of the city, and any one who loves a city delights to go frequently through its gates; and they are perhaps mentioned in prospect of the fulness of the heathen that shall enter into them.

In Psa 87:3 the lxx correctly, and at the same time in harmony with the syntax, renders: Δεδοξασμένα ἐλαλήθη περὶ σοῦ. The construction of a plural subject with a singular predicate is a syntax common in other instances also, whether the subject is conceived of as a unity in the form of the plural (e. g. , Psa 66:3; Psa 119:137; Isa 16:8), or is individualized in the pursuance of the thought (as is the case most likely in Gen 27:29, cf.

Psa 12:3); here the glorious things are conceived of as the sum-total of such. The operation of the construction of the active (Ew. §295, b ) is not probable here in connection with the participle. בּ beside דּבּר may signify the place or the instrument, substance and object of the speech (e. g. , Psa 119:46), but also the person against whom the words are spoken (e.

g. , Psa 50:20), or concerning whom they are uttered (as the words of the suitor to the father or the relatives of the maiden, 1Sa 25:39; Sol 8:8; cf. on the construction, 1Sa 19:3). The poet, without doubt, here refers to the words of promise concerning the eternal continuance and future glory of Jerusalem: Glorious things are spoken, i. e. , exist as spoken, in reference to thee, O thou city of God, city of His choice and of His love.

The glorious contents of the promise are now unfolded, and that with the most vivid directness: Jahve Himself takes up the discourse, and declares the gracious, glorious, world-wide mission of His chosen and beloved city: it shall become the birth-place of all nations. Rahab is Egypt, as in Psa 89:11; Isa 30:7; Isa 51:9, the southern worldly power, and Babylon the northern.

הזכּיר, as frequently, of loud (Jer 4:16) and honourable public mention or commemoration, Ps 45:18. It does not signify “to record or register in writing;” for the official name מזכּיר, which is cited in support of this meaning, designates the historian of the empire as one who keeps in remembrance the memorable events of the history of his time. It is therefore impossible, with Hofmann, to render: I will add Rahab and Babylon to those who know me.

In general ל is not used to point out to whom the addition is made as belonging to them, but for what purpose, or as what (cf. 2Sa 5:3; Isa 4:3), these kingdoms, hitherto hostile towards God and His people, shall be declared: Jahve completes what He Himself has brought about, inasmuch as He publicly and solemnly declares them to be those who know Him, i. e. , those who experimentally (vid.

, Psa 36:11) know Him as their God. Accordingly, it is clear that זה ילּד־שׁם is also meant to refer to the conversion of the other three nations to whom the finger of God points with הנּה, viz. , the war-loving Philistia, the rich and proud Tyre, and the adventurous and powerful Ethiopia (Isa 18:1-7). זה does not refer to the individuals, nor to the sum-total of these nations, but to nation after nation (cf.

זה העם, Isa 23:13), by fixing the eye upon each one separately. And שׁם refers to Zion. The words of Jahve, which come in without any intermediary preparation, stand in the closest connection with the language of the poet and seer. Zion appears elsewhere as the mother who brings forth Israel again as a numerous people (Isa 66:7; Psa 54:1-3): it is the children of the dispersion ( diaspora ) which Zion regains in Isa 60:4.

; here, however, it is the nations which are born in Zion. The poet does not combine with it the idea of being born again in the depth of its New Testament meaning; he means, however, that the nations will attain a right of citizenship in Zion (πολιτεία τοῦ Ἰσραήλ, Eph 2:12) as in their second mother-city, that they will therefore at any rate experience a spiritual change which, regarded from the New Testament point of view, is the new birth out of water and the Spirit.