The Lord Reigns Forever: Thanksgiving for Righteous Judgment and Refuge for the Oppressed

Psa 9:5-6 (Hebrew_Bible_9:6-7) The strophe with ג, which is perhaps intended to represent ד and ה as well, continues the confirmation of the cause for thanksgiving laid down in Psa 9:4. He does not celebrate the judicial act of God on his behalf, which he has just experienced, alone, but in connection with, and, as it were, as the sum of many others which have preceded it.

If this is the case, then in Psa 9:6 beside the Ammonites one may at the same time (with Hengstenb.) think of the Amalekites (1Sa 8:12), who had been threatened since the time of Moses with a “blotting out of their remembrance” (Exo 17:14; Deu 25:19, cf. Num 24:20). The divine threatening is the word of omnipotence which destroys in distinction from the word of omnipotence that creates.

רשׁע in close connection with גּוים is individualising, cf. Psa 9:18 with Psa 9:16, Psa 9:17. ועד is a sharpened pausal form for ועד, the Pathach going into a Segol (קטן פתח); perhaps it is in order to avoid the threefold a- sound in לעולם ועד (Nägelsbach §8 extr .) In Psa 9:7 האויב (with Azla legarme ) appears to be a vocative. In that case נתשׁתּ ought also to be addressed to the enemy.

But if it be interpreted: “Thou hast destroyed thine own cities, their memorial is perished,” destroyed, viz. , at the challenge of Israel, then the thought is forced; and if we render it: “the cities, which thou hast destroyed, perished is the remembrance of them,” i. e. , one no longer thinks of thine acts of conquest, then we have a thought that is in itself awkward and one that finds no support in any of the numerous parallels which speak of a blotting out and leaving no trace behind.

But, moreover, in both these interpretations the fact that זכרם is strengthened by המּה is lost sight of, and the twofold masculine זכרם המּה is referred to ערים (which is carelessly done by most expositors), whereas עיר, with but few exceptions, is feminine; consequently זכרם המה, so far as this is not absolutely impossible, must be referred to the enemies themselves (cf. Psa 34:17; Psa 109:15).

האויב might more readily be nom. absol . : “the enemy - it is at end for ever with his destructions,” but חרבּה never has an active but always only a neuter signification; or: “the enemy - ruins are finished for ever,” but the signification to be destroyed is more natural for תּמם than to be completed, when it is used of ruinae . Moreover, in connection with both these renderings the retrospective pronoun (חרבותיו) is wanting, and this is also the case with the reading חרבות (lxx, Vulg.

, Syr.) , which leaves it uncertain whose swords are meant. But why may we not rather connect האויב at once with תּמּוּ as subject? In other instances תּמּוּ is also joined to a singular collective subject, e. g. , Isa 16:4; here it precedes, like הארב in Jdg 20:37. חרבות לנצח is a nominative of the product, corresponding to the factitive object with verbs of making: the enemies are destroyed as ruins for ever, i.

e. , so that they are become ruins; or, more in accordance with the accentuation: the enemy, destroyed as ruins are they for ever. With respect to what follows the accentuation also contains hints worthy of our attention. It does not take נתשׁתּ (with the regular Pathach by Athnach after Olewejored , vid. , on Psa 2:7) as a relative clause, and consequently does not require זכרם המה to be referred back to ערים.

We interpret the passage thus: and cities (viz. , such as were hostile) thou hast destroyed (נתשׁ evellere, exstirpare ), perished is their (the enemies') memorial. Thus it also now becomes intelligible, why זכרם, according to the rule Ges. §121, 3, is so remarkably strengthened by the addition of המּה (cf. Num 14:32; 1Sa 20:42; Pro 22:19; Pro 23:15; Eze 34:11).

Hupfeld, whose interpretation is exactly the same as ours, thinks it might perhaps be the enemies themselves and the cities set over against one another. But the contrast follows in Psa 9:8 : their, even their memorial is perished, while on the contrary Jahve endures for ever and is enthroned as judge. This contrast also retrospectively gives support to the explanation, that זכרם refers not to the cities, but to האויב as a collective.

With this interpretation of Psa 9:7 we have no occasion to read זכרם מהמּה (Targ.) , nor זכר מהמּה (Paul. , Hitz.) The latter is strongly commended by Job 11:20, cf. Jer 10:2; but still it is not quite admissible, since זכר here is not subjective (their own remembrance) but objective (remembrance of them). But may not ערים perhaps here, as in Psa 139:20, mean zealots = adversaries (from עיר fervere, zelare )?

We reply in the negative, because the Psalm bears neither an Aramaising nor a North Palestinian impress. Even in connection with this meaning, the harshness of the ערים without any suffix would still remain. But, that the cities that are, as it were, plucked up by the root are cities of the enemy, is evident from the context.

Psa 9:7-8 (Hebrew_Bible_9:8-9) Without a trace even of the remembrance of them the enemies are destroyed, while on the other hand Jahve endureth for ever. This strophe is the continuation of the preceding with the most intimate connection of contrast (just as the ב-strophe expresses the ground for what is said in the preceding strophe). The verb ישׁב has not the general signification “to remain” here (like עמד to endure), but just the same meaning as in Psa 29:10.

Everything that is opposed to Him comes to a terrible end, whereas He sits, or (which the fut . implies) abides, enthroned for ever, and that as Judge: He hath prepared His throne for the purpose of judgment. This same God, who has just given proof that He lives and reigns, will by and by judge the nations still more comprehensively, strictly, and impartially.

תּכל, a word exclusively poetic and always without the article, signifies first (in distinction from ארץ the body of the earth and אדמה the covering or soil of the earth) the fertile (from יבל) surface of the globe, the οἰκουμένη. It is the last Judgment, of which all preceding judgments are harbingers and pledges, that is intended. In later Psalms this Davidic utterance concerning the future is repeated.

Psa 9:7-8 (Hebrew_Bible_9:8-9) Without a trace even of the remembrance of them the enemies are destroyed, while on the other hand Jahve endureth for ever. This strophe is the continuation of the preceding with the most intimate connection of contrast (just as the ב-strophe expresses the ground for what is said in the preceding strophe). The verb ישׁב has not the general signification “to remain” here (like עמד to endure), but just the same meaning as in Psa 29:10.

Everything that is opposed to Him comes to a terrible end, whereas He sits, or (which the fut . implies) abides, enthroned for ever, and that as Judge: He hath prepared His throne for the purpose of judgment. This same God, who has just given proof that He lives and reigns, will by and by judge the nations still more comprehensively, strictly, and impartially.

תּכל, a word exclusively poetic and always without the article, signifies first (in distinction from ארץ the body of the earth and אדמה the covering or soil of the earth) the fertile (from יבל) surface of the globe, the οἰκουμένη. It is the last Judgment, of which all preceding judgments are harbingers and pledges, that is intended. In later Psalms this Davidic utterance concerning the future is repeated.

Psa 9:9-10 (Hebrew_Bible_9:10-11) Thus judging the nations Jahve shows Himself to be, as a second ו-strophe says, the refuge and help of His own. The voluntative with Waw of sequence expresses that which the poet desires for his own sake and for the sake of the result mentioned in Psa 9:11. משׂגּב, a high, steep place, where one is removed from danger, is a figure familiar to David from the experiences of his time of persecution.

דּך (in pause דּך) is properly one who is crushed (from דּכך = דּכא, דּכה to crush, break in pieces, דקק to pulverize), therefore one who is overwhelmed to the extreme, even to being completely crushed. The parallel is לעתּות בצּרה with the datival ל (as probably also in Psa 10:1). עתּות from עת (time, and then both continuance, Psa 81:16, and condition) signifies the public relations of the time, or even the vicissitudes of private life, Psa 31:16; and בצּרה is not הצּרה with בּ (Böttch.)

, which gives an expression that is meaninglessly minute (“for times in the need”), but one word, formed from בּצּר (to cut off, Arab. to see, prop. to discern keenly), just like בּקּשׁה ekil from בּקּשׁ, prop. a cutting off, or being cut off, i. e. , either restraint, especially motionlessness (= בּצּרת, Jer 17:8, plur . בּצּרות Jer 14:1), or distress, in which the prospect of deliverance is cut off.

Since God is a final refuge for such circumstances of hopelessness in life, i. e. , for those who are in such circumstances, the confidence of His people is strengthened, refreshed, and quickened. They who know His name, to them He has now revealed its character fully, and that by His acts; and they who inquire after Him, or trouble and concern themselves about Him (this is what דּרשׁ signifies in distinction from בּקּשׁ), have now experienced that He also does not forget them, but makes Himself known to them in the fulness of His power and mercy.

Psa 9:9-10 (Hebrew_Bible_9:10-11) Thus judging the nations Jahve shows Himself to be, as a second ו-strophe says, the refuge and help of His own. The voluntative with Waw of sequence expresses that which the poet desires for his own sake and for the sake of the result mentioned in Psa 9:11. משׂגּב, a high, steep place, where one is removed from danger, is a figure familiar to David from the experiences of his time of persecution.

דּך (in pause דּך) is properly one who is crushed (from דּכך = דּכא, דּכה to crush, break in pieces, דקק to pulverize), therefore one who is overwhelmed to the extreme, even to being completely crushed. The parallel is לעתּות בצּרה with the datival ל (as probably also in Psa 10:1). עתּות from עת (time, and then both continuance, Psa 81:16, and condition) signifies the public relations of the time, or even the vicissitudes of private life, Psa 31:16; and בצּרה is not הצּרה with בּ (Böttch.)

, which gives an expression that is meaninglessly minute (“for times in the need”), but one word, formed from בּצּר (to cut off, Arab. to see, prop. to discern keenly), just like בּקּשׁה ekil from בּקּשׁ, prop. a cutting off, or being cut off, i. e. , either restraint, especially motionlessness (= בּצּרת, Jer 17:8, plur . בּצּרות Jer 14:1), or distress, in which the prospect of deliverance is cut off.

Since God is a final refuge for such circumstances of hopelessness in life, i. e. , for those who are in such circumstances, the confidence of His people is strengthened, refreshed, and quickened. They who know His name, to them He has now revealed its character fully, and that by His acts; and they who inquire after Him, or trouble and concern themselves about Him (this is what דּרשׁ signifies in distinction from בּקּשׁ), have now experienced that He also does not forget them, but makes Himself known to them in the fulness of His power and mercy.

Psa 9:11-12 (Hebrew_Bible_9:12-13) Thus then the z-strophe summons to the praise of this God who has done, and will still do, such things. The summons contains a moral claim, and therefore applies to all, and to each one individually. Jahve, who is to be praised everywhere and by every one, is called ישׁב ציּון, which does not mean: He who sits enthroned in Zion, but He who inhabiteth Zion, Ges.

§138, 1. Such is the name by which He is called since the time when His earthly throne, the ark, was fixed on the castle hill of Jerusalem, Psa 76:3. It is the epithet applied to Him during the period of the typical kingship of promise. That Jahve’s salvation shall be proclaimed from Zion to all the world, even outside Israel, for their salvation, is, as we see here and elsewhere, an idea which throbs with life even in the Davidic Psalms; later prophecy beholds its realisation in its wider connections with the history of the future.

That which shall be proclaimed to the nations is called עלילותיו, a designation which the magnalia Dei have obtained in the Psalms and the prophets since the time of Hannah’s song, 1Sa 2:3 (from עלל, root על, to come over or upon anything, to influence a person or a thing, as it were, from above, to subject them to one’s energy, to act upon them). With כּי, quod , in Psa 9:13, the subject of the proclamation of salvation is unfolded as to its substance.

The praett . state that which is really past; for that which God has done is the assumption that forms the basis of the discourse in praise of God on account of His mighty acts. They consist in avenging and rescuing His persecuted church-persecuted even to martyrdom. The אותם, standing by way of emphasis before its verb, refers to those who are mentioned afterwards (cf.

Psa 9:20): the Chethîb calls them עניּים, the Keri ענוים. Both words alternate elsewhere also, the Kerî at one time placing the latter, at another the former, in the place of the one that stands in the text. They are both referable to ענה to bend (to bring low, Isa 25:5). The neuter signification of the verb ענה = ענו, Arab.. ‛nâ , fut o . , underlies the noun ענו (cf.

שׁלו), for which in Num 12:3 there is a Kerî עניו with an incorrect Jod (like שׁליו Job 21:23). This is manifest from the substantive ענוה, which does not signify affliction, but passiveness, i. e. , humility and gentleness; and the noun עני is passive, and therefore does not, like ענו, signify one who is lowly-minded, in a state of ענוה, but one who is bowed down by afflictions, עני.

But because the twin virtues denoted by ענוה are acquired in the school of affliction, there comes to be connected with עני - but only secondarily - the notion of that moral and spiritual condition which is aimed at by dispensations of affliction, and is joined with a suffering life, rather than with one of worldly happiness and prosperity, - a condition which, as Num 12:3 shows, is properly described by ענו (ταπεινός and πραΰ́ς). It shall be proclaimed beyond Israel, even among the nations, that the Avenger of blood, דּמים דּרשׁ, thinks of them (His דּרשׁים), and has been as earnest in His concern for them as they in theirs for Him.

דּמים always signifies human blood that is shed by violence and unnaturally; the plur . is the plural of the product discussed by Dietrich, Abhandl . S. 40. דּרשׁ to demand back from any one that which he has destroyed, and therefore to demand a reckoning, indemnification, satisfaction for it, Gen 9:5, then absolutely to punish, 2Ch 24:22.

Psa 9:11-12 (Hebrew_Bible_9:12-13) Thus then the z-strophe summons to the praise of this God who has done, and will still do, such things. The summons contains a moral claim, and therefore applies to all, and to each one individually. Jahve, who is to be praised everywhere and by every one, is called ישׁב ציּון, which does not mean: He who sits enthroned in Zion, but He who inhabiteth Zion, Ges.

§138, 1. Such is the name by which He is called since the time when His earthly throne, the ark, was fixed on the castle hill of Jerusalem, Psa 76:3. It is the epithet applied to Him during the period of the typical kingship of promise. That Jahve’s salvation shall be proclaimed from Zion to all the world, even outside Israel, for their salvation, is, as we see here and elsewhere, an idea which throbs with life even in the Davidic Psalms; later prophecy beholds its realisation in its wider connections with the history of the future.

That which shall be proclaimed to the nations is called עלילותיו, a designation which the magnalia Dei have obtained in the Psalms and the prophets since the time of Hannah’s song, 1Sa 2:3 (from עלל, root על, to come over or upon anything, to influence a person or a thing, as it were, from above, to subject them to one’s energy, to act upon them). With כּי, quod , in Psa 9:13, the subject of the proclamation of salvation is unfolded as to its substance.

The praett . state that which is really past; for that which God has done is the assumption that forms the basis of the discourse in praise of God on account of His mighty acts. They consist in avenging and rescuing His persecuted church-persecuted even to martyrdom. The אותם, standing by way of emphasis before its verb, refers to those who are mentioned afterwards (cf.

Psa 9:20): the Chethîb calls them עניּים, the Keri ענוים. Both words alternate elsewhere also, the Kerî at one time placing the latter, at another the former, in the place of the one that stands in the text. They are both referable to ענה to bend (to bring low, Isa 25:5). The neuter signification of the verb ענה = ענו, Arab.. ‛nâ , fut o . , underlies the noun ענו (cf.

שׁלו), for which in Num 12:3 there is a Kerî עניו with an incorrect Jod (like שׁליו Job 21:23). This is manifest from the substantive ענוה, which does not signify affliction, but passiveness, i. e. , humility and gentleness; and the noun עני is passive, and therefore does not, like ענו, signify one who is lowly-minded, in a state of ענוה, but one who is bowed down by afflictions, עני.

But because the twin virtues denoted by ענוה are acquired in the school of affliction, there comes to be connected with עני - but only secondarily - the notion of that moral and spiritual condition which is aimed at by dispensations of affliction, and is joined with a suffering life, rather than with one of worldly happiness and prosperity, - a condition which, as Num 12:3 shows, is properly described by ענו (ταπεινός and πραΰ́ς). It shall be proclaimed beyond Israel, even among the nations, that the Avenger of blood, דּמים דּרשׁ, thinks of them (His דּרשׁים), and has been as earnest in His concern for them as they in theirs for Him.

דּמים always signifies human blood that is shed by violence and unnaturally; the plur . is the plural of the product discussed by Dietrich, Abhandl . S. 40. דּרשׁ to demand back from any one that which he has destroyed, and therefore to demand a reckoning, indemnification, satisfaction for it, Gen 9:5, then absolutely to punish, 2Ch 24:22.

Psa 9:13-14 (Hebrew_Bible_9:14-15) To take this strophe as a prayer of David at the present time, is to destroy the unity and hymnic character of the Psalm, since that which is here put in the form of prayer appears in what has preceded and in what follows as something he has experienced. The strophe represents to us how the עניּים (ענוים) cried to Jahve before the deliverance now experienced.

Instead of the form חנּני used everywhere else the resolved, and as it were tremulous, form חננני is designedly chosen. According to a better attested reading it is חננני ( Pathach with Gaja in the first syllable), which is regarded by Chajug and others as the imper . Piel , but more correctly (Ewald §251, c) as the imper . Kal from the intransitive imperative form חנן.

מרוממי is the vocative, cf. Psa 17:7. The gates of death, i. e. , the gates of the realm of the dead (שׁאול, Isa 38:10), are in the deep; he who is in peril of death is said to have sunk down to them; he who is snatched from peril of death is lifted up, so that they do not swallow him up and close behind him. The church, already very near to the gates of death, cried to the God who can snatch from death.

Its final purpose in connection with such deliverance is that it may glorify God. The form תּהלּתיך is sing . with a plural suffix just like שׂנאתיך Eze 35:11, אשׁמתימו Ezr 9:15. The punctuists maintained (as עצתיך in Isa 47:13 shows) the possibility of a plural inflexion of a collective singular. In antithesis to the gates of death, which are represented as beneath the ground, we have the gates of the daughter of Zion standing on high.

ציּון is gen. appositionis (Ges. §116, 5). The daughter of Zion (Zion itself) is the church in its childlike, bride-like, and conjugal relation to Jahve. In the gates of the daughter of Zion is equivalent to: before all God’s people, Psa 116:14. For the gates are the places of public resort and business. At this period the Old Testament mind knew nothing of the songs of praise of the redeemed in heaven.

On the other side of the grave is the silence of death. If the church desires to praise God, it must continue in life and not die.

Psa 9:13-14 (Hebrew_Bible_9:14-15) To take this strophe as a prayer of David at the present time, is to destroy the unity and hymnic character of the Psalm, since that which is here put in the form of prayer appears in what has preceded and in what follows as something he has experienced. The strophe represents to us how the עניּים (ענוים) cried to Jahve before the deliverance now experienced.

Instead of the form חנּני used everywhere else the resolved, and as it were tremulous, form חננני is designedly chosen. According to a better attested reading it is חננני ( Pathach with Gaja in the first syllable), which is regarded by Chajug and others as the imper . Piel , but more correctly (Ewald §251, c) as the imper . Kal from the intransitive imperative form חנן.

מרוממי is the vocative, cf. Psa 17:7. The gates of death, i. e. , the gates of the realm of the dead (שׁאול, Isa 38:10), are in the deep; he who is in peril of death is said to have sunk down to them; he who is snatched from peril of death is lifted up, so that they do not swallow him up and close behind him. The church, already very near to the gates of death, cried to the God who can snatch from death.

Its final purpose in connection with such deliverance is that it may glorify God. The form תּהלּתיך is sing . with a plural suffix just like שׂנאתיך Eze 35:11, אשׁמתימו Ezr 9:15. The punctuists maintained (as עצתיך in Isa 47:13 shows) the possibility of a plural inflexion of a collective singular. In antithesis to the gates of death, which are represented as beneath the ground, we have the gates of the daughter of Zion standing on high.

ציּון is gen. appositionis (Ges. §116, 5). The daughter of Zion (Zion itself) is the church in its childlike, bride-like, and conjugal relation to Jahve. In the gates of the daughter of Zion is equivalent to: before all God’s people, Psa 116:14. For the gates are the places of public resort and business. At this period the Old Testament mind knew nothing of the songs of praise of the redeemed in heaven.

On the other side of the grave is the silence of death. If the church desires to praise God, it must continue in life and not die.

Psa 9:15-16 (Hebrew_Bible_9:16-17) And, as this ט-strophe says, the church is able to praise God; for it is rescued from death, and those who desired that death might overtake it, have fallen a prey to death themselves. Having interpreted the ה-strophe as the representation of the earlier צעקת עניּים we have no need to supply dicendo or dicturus , as Seb. Schmidt does, before this strophe, but it continues the praett .

preceding the ח-strophe, which celebrate that which has just been experienced. The verb טבע (root טב, whence also טבל) signifies originally to press upon anything with anything flat, to be pressed into, then, as here and in Psa 69:3, Psa 69:15, to sink in. טמנוּ זוּ (pausal form in connection with Mugrash ) in the parallel member of the verse corresponds to the attributive עשׂוּ (cf.

יפעל, Psa 7:16). The union of the epicene זוּ with רשׁת by Makkeph proceeds from the view, that זוּ is demonstrative as in Psa 12:8 : the net there (which they have hidden). The punctuation, it is true, recognises a relative זוּ, Psa 17:9; Psa 68:29, but it mostly takes it as demonstrative, inasmuch as it connects it closely with the preceding noun, either by Makkeph (Psa 32:8; Psa 62:12; Psa 142:4; Psa 143:8) or by marking the noun with a conjunctive accent (Psa 10:2; Psa 31:5; Psa 132:12).

The verb לכד (Arabic to hang on, adhere to, IV to hold fast to) has the signification of seizing and catching in Hebrew. In Psa 9:17 Ben Naphtali points נודע with ā : Jahve is known ( part. Niph .) ; Ben Asher נודע, Jahve has made Himself known ( 3 pers. praet. Niph . in a reflexive signification, as in Eze 38:23). The readings of Ben Asher have become the textus receptus .

That by which Jahve has made Himself known is stated immediately: He has executed judgment or right, by ensnaring the evil-doer (רשׁע, as in Psa 9:6) in his own craftily planned work designed for the destruction of Israel. Thus Gussetius has already interpreted it. נוקשׁ is part. Kal from נקשׁ. If it were part. Niph . from יקשׁ the ē , which occurs elsewhere only in a few עע verbs, as נמם liquefactus , would be without an example.

But it is not to be translated, with Ges. and Hengst. : “the wicked is snared in the work of his own hands,” in which case it would have to be pointed נוקשׁ ( 3 praet. Niph. ), as in the old versions. Jahve is the subject, and the suffix refers to the evil-doer. The thought is the same as in Job 34:11; Isa 1:31. This figure of the net, רשׁת (from ירשׁ capere ), is peculiar to the Psalms that are inscribed לדוד.

The music, and in fact, as the combination הגיון סלה indicates, the playing of the stringed instruments (Psa 92:4), increases here; or the music is increased after a solo of the stringed instruments. The song here soars aloft to the climax of triumph.

Psa 9:15-16 (Hebrew_Bible_9:16-17) And, as this ט-strophe says, the church is able to praise God; for it is rescued from death, and those who desired that death might overtake it, have fallen a prey to death themselves. Having interpreted the ה-strophe as the representation of the earlier צעקת עניּים we have no need to supply dicendo or dicturus , as Seb. Schmidt does, before this strophe, but it continues the praett .

preceding the ח-strophe, which celebrate that which has just been experienced. The verb טבע (root טב, whence also טבל) signifies originally to press upon anything with anything flat, to be pressed into, then, as here and in Psa 69:3, Psa 69:15, to sink in. טמנוּ זוּ (pausal form in connection with Mugrash ) in the parallel member of the verse corresponds to the attributive עשׂוּ (cf.

יפעל, Psa 7:16). The union of the epicene זוּ with רשׁת by Makkeph proceeds from the view, that זוּ is demonstrative as in Psa 12:8 : the net there (which they have hidden). The punctuation, it is true, recognises a relative זוּ, Psa 17:9; Psa 68:29, but it mostly takes it as demonstrative, inasmuch as it connects it closely with the preceding noun, either by Makkeph (Psa 32:8; Psa 62:12; Psa 142:4; Psa 143:8) or by marking the noun with a conjunctive accent (Psa 10:2; Psa 31:5; Psa 132:12).

The verb לכד (Arabic to hang on, adhere to, IV to hold fast to) has the signification of seizing and catching in Hebrew. In Psa 9:17 Ben Naphtali points נודע with ā : Jahve is known ( part. Niph .) ; Ben Asher נודע, Jahve has made Himself known ( 3 pers. praet. Niph . in a reflexive signification, as in Eze 38:23). The readings of Ben Asher have become the textus receptus .

That by which Jahve has made Himself known is stated immediately: He has executed judgment or right, by ensnaring the evil-doer (רשׁע, as in Psa 9:6) in his own craftily planned work designed for the destruction of Israel. Thus Gussetius has already interpreted it. נוקשׁ is part. Kal from נקשׁ. If it were part. Niph . from יקשׁ the ē , which occurs elsewhere only in a few עע verbs, as נמם liquefactus , would be without an example.

But it is not to be translated, with Ges. and Hengst. : “the wicked is snared in the work of his own hands,” in which case it would have to be pointed נוקשׁ ( 3 praet. Niph. ), as in the old versions. Jahve is the subject, and the suffix refers to the evil-doer. The thought is the same as in Job 34:11; Isa 1:31. This figure of the net, רשׁת (from ירשׁ capere ), is peculiar to the Psalms that are inscribed לדוד.

The music, and in fact, as the combination הגיון סלה indicates, the playing of the stringed instruments (Psa 92:4), increases here; or the music is increased after a solo of the stringed instruments. The song here soars aloft to the climax of triumph.

Psa 9:17-18 (Hebrew_Bible_9:18-19) Just as in Psa 9:8. the prospect of a final universal judgment was opened up by Jahve’s act of judgment experienced in the present, so here the grateful retrospect of what has just happened passes over into a confident contemplation of the future, which is thereby guaranteed. The lxx translates ישׁוּבוּ by αποστραφήτωσαν, Jer.

convertantur , a meaning which it may have (cf. e. g. , 2Ch 18:25); but why should it not be ἀναστραφήτωσαν, or rather: ἀναστραφήσονται, since Psa 9:19 shows that Psa 9:18 is not a wish but a prospect of that which is sure to come to pass? To be resolved into dust again, to sink away into nothing ( redactio in pulverem, in nihilum ) is man’s return to his original condition, - man who was formed from the dust, who was called into being out of nothing.

To die is to return to the dust, Psa 104:29, cf. Gen 3:19, and here it is called the return to Sheôl, as in Job 30:23 to death, and in Psa 90:3 to atoms, inasmuch as the state of shadowy existence in Hades, the condition of worn out life, the state of decay is to a certain extent the renewal ( Repristination ) of that which man was before he came into being.

As to outward form לשׁאולה may be compared with לישׁעתה in Psa 80:3; the ל in both instances is that of the direction or aim, and might very well come before שׁאולה, because this form of the word may signify both ἐν ᾅδου and εἰς ᾅδου (cf. מבּבלה Jer 27:16). R. Abba ben Zabda, in Genesis Rabba cap. 50, explains the double sign of the direction as giving intensity to it: in imum ambitum orci.

The heathen receive the epithet of שׁכחי אלהים (which is more neuter than שׁכחי, Psa 50:22); for God has not left them without a witness of Himself, that they could not know of Him, their alienation from God is a forgetfulness of Him, the guilt of which they have incurred themselves, and from which they are to turn to God (Isa 19:22). But because they do not do this, and even rise up in hostility against the nation and the God of the revelation that unfolds the plan of redemption, they will be obliged to return to the earth, and in fact to Hades, in order that the persecuted church may obtain its longed for peace and its promised dominion.

Jahve will at last acknowledge this ecclesia pressa ; and although its hope seems like to perish, inasmuch as it remains again and again unfulfilled, nevertheless it will not always continue thus. The strongly accented לא rules both members of Psa 9:19, as in Psa 35:19; Psa 38:2, and also frequently elsewhere (Ewald §351, a ). אביון, from אבה to wish, is one eager to obtain anything = a needy person.

The Arabic ‛bâ , which means the very opposite, and according to which it would mean “one who restrains himself,” viz. , because he is obliged to, must be left out of consideration.

Psa 9:17-18 (Hebrew_Bible_9:18-19) Just as in Psa 9:8. the prospect of a final universal judgment was opened up by Jahve’s act of judgment experienced in the present, so here the grateful retrospect of what has just happened passes over into a confident contemplation of the future, which is thereby guaranteed. The lxx translates ישׁוּבוּ by αποστραφήτωσαν, Jer.

convertantur , a meaning which it may have (cf. e. g. , 2Ch 18:25); but why should it not be ἀναστραφήτωσαν, or rather: ἀναστραφήσονται, since Psa 9:19 shows that Psa 9:18 is not a wish but a prospect of that which is sure to come to pass? To be resolved into dust again, to sink away into nothing ( redactio in pulverem, in nihilum ) is man’s return to his original condition, - man who was formed from the dust, who was called into being out of nothing.

To die is to return to the dust, Psa 104:29, cf. Gen 3:19, and here it is called the return to Sheôl, as in Job 30:23 to death, and in Psa 90:3 to atoms, inasmuch as the state of shadowy existence in Hades, the condition of worn out life, the state of decay is to a certain extent the renewal ( Repristination ) of that which man was before he came into being.

As to outward form לשׁאולה may be compared with לישׁעתה in Psa 80:3; the ל in both instances is that of the direction or aim, and might very well come before שׁאולה, because this form of the word may signify both ἐν ᾅδου and εἰς ᾅδου (cf. מבּבלה Jer 27:16). R. Abba ben Zabda, in Genesis Rabba cap. 50, explains the double sign of the direction as giving intensity to it: in imum ambitum orci.

The heathen receive the epithet of שׁכחי אלהים (which is more neuter than שׁכחי, Psa 50:22); for God has not left them without a witness of Himself, that they could not know of Him, their alienation from God is a forgetfulness of Him, the guilt of which they have incurred themselves, and from which they are to turn to God (Isa 19:22). But because they do not do this, and even rise up in hostility against the nation and the God of the revelation that unfolds the plan of redemption, they will be obliged to return to the earth, and in fact to Hades, in order that the persecuted church may obtain its longed for peace and its promised dominion.

Jahve will at last acknowledge this ecclesia pressa ; and although its hope seems like to perish, inasmuch as it remains again and again unfulfilled, nevertheless it will not always continue thus. The strongly accented לא rules both members of Psa 9:19, as in Psa 35:19; Psa 38:2, and also frequently elsewhere (Ewald §351, a ). אביון, from אבה to wish, is one eager to obtain anything = a needy person.

The Arabic ‛bâ , which means the very opposite, and according to which it would mean “one who restrains himself,” viz. , because he is obliged to, must be left out of consideration.

Psa 9:19-20 (Hebrew_Bible_9:20-21) By reason of the act of judgment already witnessed the prayer now becomes all the more confident in respect of the state of things which is still continually threatened. From י the poet takes a leap to ק which, however, seems to be a substitute for the כ which one would expect to find, since the following Psalm begins with ל.

David’s קוּמה (Psa 3:8; Psa 7:7) is taken from the lips of Moses, Num 10:35. “Jahve arises, comes, appears” are kindred expressions in the Old Testament, all of which point to a final personal appearing of God to take part in human history from which He has now, as it were, retired into a state of repose becoming invisible to human eyes. Hupfeld and others wrongly translate “let not man become strong.

” The verb עזז does not only mean to be or become strong, but also to feel strong, powerful, possessed of power, and to act accordingly, therefore: to defy, Psa 52:9, like עז defiant, impudent (post-biblical עזּוּת shamelessness). אנושׁ, as in 2Ch 14:10, is man, impotent in comparison with God, and frail in himself. The enemies of the church of God are not unfrequently designated by this name, which indicates the impotence of their pretended power (Isa 51:7, Isa 51:12).

David prays that God may repress the arrogance of these defiant ones, by arising and manifesting Himself in all the greatness of His omnipotence, after His forbearance with them so long has seemed to them to be the result of impotence. He is to arise as the Judge of the world, judging the heathen, while they are compelled to appear before Him, and, as it were, defile before Him (על־פּני), He is to lay מורה on them.

If “razor” be the meaning it is equivocally expressed; and if, according to Isa 7:20, we associate with it the idea of an ignominious rasure, or of throat-cutting, it is a figure unworthy of the passage. The signification master (lxx, Syr. , Vulg. , and Luther) rests upon the reading אמת, which we do not with Thenius and others prefer to the traditional reading (even Jerome translates: pone, Domine, terrorem eis ); for מורה rof , which according to the Masora is instead of מורא (like מכלה Hab 3:17 for מכלא), is perfectly appropriate.

Hitzig objects that fear is not a thing which one lays upon any one; but מורא means not merely fear, but an object, or as Hitzig himself explains it in Mal 2:5 a “lever,” of fear. It is not meant that God is to cause them to be overcome with terror (על), nor that He is to put terror into them (בּ), but that He is to make them (ל( m in no way differing from Psa 31:4; Psa 140:6; Job 14:13) an object of terror, from which to their dismay, as the wish is further expressed in Psa 9:20 , they shall come to know (Hos 9:7) that they are mortal men.

As in Psa 10:12; Psa 49:12; Psa 50:21; Psa 64:6; Gen 12:13; Job 35:14; Amo 5:12; Hos 7:2, ידּעוּ is followed by an only half indirect speech, without כּי or אשׁר. סּלה has Dag. forte conj . according to the rule of the אתי מרחיק (concerning which vid. , on Psa 52:5), because it is erroneously regarded as an essential part of the text.

Psa 9:19-20 (Hebrew_Bible_9:20-21) By reason of the act of judgment already witnessed the prayer now becomes all the more confident in respect of the state of things which is still continually threatened. From י the poet takes a leap to ק which, however, seems to be a substitute for the כ which one would expect to find, since the following Psalm begins with ל.

David’s קוּמה (Psa 3:8; Psa 7:7) is taken from the lips of Moses, Num 10:35. “Jahve arises, comes, appears” are kindred expressions in the Old Testament, all of which point to a final personal appearing of God to take part in human history from which He has now, as it were, retired into a state of repose becoming invisible to human eyes. Hupfeld and others wrongly translate “let not man become strong.

” The verb עזז does not only mean to be or become strong, but also to feel strong, powerful, possessed of power, and to act accordingly, therefore: to defy, Psa 52:9, like עז defiant, impudent (post-biblical עזּוּת shamelessness). אנושׁ, as in 2Ch 14:10, is man, impotent in comparison with God, and frail in himself. The enemies of the church of God are not unfrequently designated by this name, which indicates the impotence of their pretended power (Isa 51:7, Isa 51:12).

David prays that God may repress the arrogance of these defiant ones, by arising and manifesting Himself in all the greatness of His omnipotence, after His forbearance with them so long has seemed to them to be the result of impotence. He is to arise as the Judge of the world, judging the heathen, while they are compelled to appear before Him, and, as it were, defile before Him (על־פּני), He is to lay מורה on them.

If “razor” be the meaning it is equivocally expressed; and if, according to Isa 7:20, we associate with it the idea of an ignominious rasure, or of throat-cutting, it is a figure unworthy of the passage. The signification master (lxx, Syr. , Vulg. , and Luther) rests upon the reading אמת, which we do not with Thenius and others prefer to the traditional reading (even Jerome translates: pone, Domine, terrorem eis ); for מורה rof , which according to the Masora is instead of מורא (like מכלה Hab 3:17 for מכלא), is perfectly appropriate.

Hitzig objects that fear is not a thing which one lays upon any one; but מורא means not merely fear, but an object, or as Hitzig himself explains it in Mal 2:5 a “lever,” of fear. It is not meant that God is to cause them to be overcome with terror (על), nor that He is to put terror into them (בּ), but that He is to make them (ל( m in no way differing from Psa 31:4; Psa 140:6; Job 14:13) an object of terror, from which to their dismay, as the wish is further expressed in Psa 9:20 , they shall come to know (Hos 9:7) that they are mortal men.

As in Psa 10:12; Psa 49:12; Psa 50:21; Psa 64:6; Gen 12:13; Job 35:14; Amo 5:12; Hos 7:2, ידּעוּ is followed by an only half indirect speech, without כּי or אשׁר. סּלה has Dag. forte conj . according to the rule of the אתי מרחיק (concerning which vid. , on Psa 52:5), because it is erroneously regarded as an essential part of the text.

This Psalm and Ps 33 are the only ones that are anonymous in the First book of the Psalms. But Ps 10 has something peculiar about it. The lxx gives it with Ps 9 as one Psalm, and not without a certain amount of warrant for so doing. Both are laid out in tetrastichs; only in the middle portion of Ps 10 some three line strophes are mixed with the four line. And assuming that the ק-strophe, with which Ps 9 closes, stands in the place of a כ-strophe which one would look for after the י-strophe, then Ps 10, beginning with ל, continues the order of the letters.

At any rate it begins in the middle of the alphabet, whereas Ps 9 begins at the beginning. It is true the ל-strophe is then followed by strophes without the letters that come next in order; but their number exactly corresponds to the letters between ל and ק, ר, שׁ, ת with which the last four strophes of the Psalm begin, viz. , six, corresponding to the letters מ, נ, ס, ע, פ, צ, which are not introduced acrostically.

In addition to this it is to be remarked that Ps 9 and Psa 10:1 are most intimately related to one another by the occurrence of rare expressions, as לעתּות בצּרה and דּך; by the use of words in the same sense, as אנושׁ and גּוים; by striking thoughts, as “Jahve doth not forget” and “Arise;” and by similarities of style, as the use of the oratio directa instead of obliqua , Ps 9:21; Psa 10:13. And yet it is impossible that the two Psalms should be only one.

Notwithstanding all their community of character they are also radically different. Ps 9 is a thanksgiving Psalm, Ps 10 is a supplicatory Psalm. In the latter the personality of the psalmist, which is prominent in the former, keeps entirely in the background. The enemies whose defeat Ps 9 celebrates with thanksgiving and towards whose final removal it looks forward are גּוים, therefore foreign foes; whereas in Ps 10 apostates and persecutors of his own nation stand in the foreground, and the גוים are only mentioned in the last two strophes.

In their form also the two Psalms differ insofar as Ps 10 has no musical mark defining its use, and the tetrastich strophe structure of Ps 9, as we have already observed, is not carried out with the same consistency in Ps 10. And is anything really wanting to the perfect unity of Ps 9? If it is connected with Ps 10 and they are read together uno tenore , then the latter becomes a tail-piece which disfigures the whole.

There are only two things possible: Ps 10 is a pendant to Ps 9 composed either by David himself, or by some other poet, and closely allied to it by its continuance of the alphabetical order. But the possibility of the latter becomes very slight when we consider that Ps 10 is not inferior to Ps 9 in the antiquity of the language and the characteristic nature of the thoughts.

Accordingly the mutual coincidences point to the same author, and the two Psalms must be regarded as “two co-ordinate halves of one whole, which make a higher unity” (Hitz.) That hard, dull, and tersely laconic language of deep-seated indignation at moral abominations for which the language has, as it were, no one word, we detect also elsewhere in some Psalms of David and of his time, those Psalms, which we are accustomed to designate as Psalms written in the indignant style ( in grollendem Stil ).

Psa 10:1-2 The Psalm opens with the plaintive inquiry, why Jahve tarries in the deliverance of His oppressed people. It is not a complaining murmuring at the delay that is expressed by the question, but an ardent desire that God may not delay to act as it becomes His nature and His promise. למּה, which belongs to both members of the sentence, has the accent on the ultima , as e.

g. , before עזבתּני in Psa 22:2, and before הרעתה in Exo 5:22, in order that neither of the two gutturals, pointed with a , should be lost to the ear in rapid speaking (vid. , on Psa 3:8, and Luzzatto on Isa 11:2, נחה עליו). For according to the primitive pronunciation (even before the Masoretic) it is to be read: lam h Adonaj ; so that consequently ה and א are coincident.

The poet asks why in the present hopeless condition of affairs (on בצּרה vid. , on Psa 9:10) Jahve stands in the distance (בּרחוק, only here, instead of מרחוק), as an idle spectator, and why does He cover (תּעלּים with orthophonic Dagesh , in order that it may not be pronounced תּעלים), viz. , His eyes, so as not to see the desperate condition of His people, or also His ears (Lam 3:56) so as not to hear their supplication.

For by the insolent treatment of the ungodly the poor burns with fear (Ges. , Stier, Hupf.) , not vexation (Hengst.) The assault is a πύρωσις, 1Pe 4:12. The verb דּלק which calls to mind דּלּקת, πυρετός, is perhaps chosen with reference to the heat of feeling under oppression, which is the result of the persecution, of the (בּו) דּלק אחריו of the ungodly. There is no harshness in the transition from the singular to the plural, because עני and רשׁע are individualising designations of two different classes of men.

The subject to יתּפשׁוּ is the עניּים, and the subject to חשׁבוּ is the רשׁעים. The futures describe what usually takes place. Those who, apart from this, are afflicted are held ensnared in the crafty and malicious devices which the ungodly have contrived and plotted against them, without being able to disentangle themselves. The punctuation, which places Tarcha by זוּ, mistakes the relative and interprets it: “in the plots there, which they have devised.

”

Psa 10:3-4 The prominent features of the situation are supported by a detailed description. The praett . express those features of their character that have become a matter of actual experience. הלּל, to praise aloud, generally with the accus . , is here used with על of the thing which calls forth praise. Far from hiding the shameful desire or passion (Psa 112:10) of his soul, he makes it an object and ground of high and sounding praise, imagining himself to be above all restraint human or divine.

Hupfeld translates wrongly: “and he blesses the plunderer, he blasphemes Jahve. ” But the רשׁע who persecutes the godly, is himself a בּצע a covetous or rapacious person; for such is the designation (elsewhere with בּצע Pro 1:19, or רע בּצע Hab 2:9) not merely of one who “cuts off” (Arab. bḍ‛ ), i. e. , obtains unjust gain, by trading, but also by plunder, πλεονέκτης.

The verb בּרך (here in connection with Mugrash , as in Num 23:20 with Tiphcha בּרך) never directly signifies maledicere in biblical Hebrew as it does in the alter Talmudic (whence בּרכּת השּׁם blasphemy , B. Sanhedrin 56a , and frequently), but to take leave of any one with a benediction, and then to bid farewell, to dismiss, to decline and abandon generally, Job 1:5, and frequently (cf.

the word remercier, abdanken ; and the phrase “ das Zeitliche segnen ” = to depart this life). The declaration without a conjunction is climactic, like Isa 1:4; Amo 4:5; Jer 15:7. נאץ, properly to prick, sting, is sued of utter rejection by word and deed. In Psa 10:4, “the evil-doer according to his haughtiness” (cf. Pro 16:18) is nom. absol . , and בּל־ידרשׁ אין אלהים (contrary to the accentuation) is virtually the predicate to כּל־מזמּותיו.

This word, which denotes the intrigues of the ungodly, in Psa 10:2, has in this verse, the general meaning: thoughts (from זמם, Arab. zmm , to join, combine), but not without being easily associated with the secondary idea of that which is subtly devised. The whole texture of his thoughts is, i. e. , proceeds from and tends towards the thought, that he (viz.

, Jahve, whom he does not like to name) will punish with nothing (בּל the strongest form of subjective negation), that in fact there is no God at all. This second follows from the first; for to deny the existence of a living, acting, all-punishing (in one word: a personal) God, is equivalent to denying the existence of any real and true God whatever (Ewald).

Psa 10:3-4 The prominent features of the situation are supported by a detailed description. The praett . express those features of their character that have become a matter of actual experience. הלּל, to praise aloud, generally with the accus . , is here used with על of the thing which calls forth praise. Far from hiding the shameful desire or passion (Psa 112:10) of his soul, he makes it an object and ground of high and sounding praise, imagining himself to be above all restraint human or divine.

Hupfeld translates wrongly: “and he blesses the plunderer, he blasphemes Jahve. ” But the רשׁע who persecutes the godly, is himself a בּצע a covetous or rapacious person; for such is the designation (elsewhere with בּצע Pro 1:19, or רע בּצע Hab 2:9) not merely of one who “cuts off” (Arab. bḍ‛ ), i. e. , obtains unjust gain, by trading, but also by plunder, πλεονέκτης.

The verb בּרך (here in connection with Mugrash , as in Num 23:20 with Tiphcha בּרך) never directly signifies maledicere in biblical Hebrew as it does in the alter Talmudic (whence בּרכּת השּׁם blasphemy , B. Sanhedrin 56a , and frequently), but to take leave of any one with a benediction, and then to bid farewell, to dismiss, to decline and abandon generally, Job 1:5, and frequently (cf.

the word remercier, abdanken ; and the phrase “ das Zeitliche segnen ” = to depart this life). The declaration without a conjunction is climactic, like Isa 1:4; Amo 4:5; Jer 15:7. נאץ, properly to prick, sting, is sued of utter rejection by word and deed. In Psa 10:4, “the evil-doer according to his haughtiness” (cf. Pro 16:18) is nom. absol . , and בּל־ידרשׁ אין אלהים (contrary to the accentuation) is virtually the predicate to כּל־מזמּותיו.

This word, which denotes the intrigues of the ungodly, in Psa 10:2, has in this verse, the general meaning: thoughts (from זמם, Arab. zmm , to join, combine), but not without being easily associated with the secondary idea of that which is subtly devised. The whole texture of his thoughts is, i. e. , proceeds from and tends towards the thought, that he (viz.

, Jahve, whom he does not like to name) will punish with nothing (בּל the strongest form of subjective negation), that in fact there is no God at all. This second follows from the first; for to deny the existence of a living, acting, all-punishing (in one word: a personal) God, is equivalent to denying the existence of any real and true God whatever (Ewald).