Psalms 94

Psa 94:4-7 The second strophe describes those over whom the first prays that the judgment of God may come. הבּיע (cf. הטּיף) is a tropical phrase used of that kind of speech that results from strong inward impulse and flows forth in rich abundance. The poet himself explains how it is here (cf. Psa 59:8) intended: they speak עתק, that which is unrestrained, unbridled, insolent (vid.

, Psa 31:19). The Hithpa . התאמּר Schultens interprets ut Emiri (Arab. 'mı̂r , a commander) se gerunt ; but אמיר signifies in Hebrew the top of a tree (vid. , on Isa 17:9); and from the primary signification to tower aloft, whence too אמר, to speak, prop. effere = effari , התאמּר, like התימּר in Isa 61:6, directly signifies to exalt one’s self, to carry one’s self high, to strut.

On ודכּאוּ cf. Pro 22:22; Isa 3:15; and on their atheistical principle which ויּאמרוּ places in closest connection with their mode of action, cf. Psa 10:11; Psa 59:8 extrem . The Dagesh in יּהּ, distinct from the Dag . in the same word in Psa 94:12, Psa 118:5, Psa 118:18, is the Dag. forte conjunct. according to the rule of the so-called דחיק.

Psa 94:4-7 The second strophe describes those over whom the first prays that the judgment of God may come. הבּיע (cf. הטּיף) is a tropical phrase used of that kind of speech that results from strong inward impulse and flows forth in rich abundance. The poet himself explains how it is here (cf. Psa 59:8) intended: they speak עתק, that which is unrestrained, unbridled, insolent (vid.

, Psa 31:19). The Hithpa . התאמּר Schultens interprets ut Emiri (Arab. 'mı̂r , a commander) se gerunt ; but אמיר signifies in Hebrew the top of a tree (vid. , on Isa 17:9); and from the primary signification to tower aloft, whence too אמר, to speak, prop. effere = effari , התאמּר, like התימּר in Isa 61:6, directly signifies to exalt one’s self, to carry one’s self high, to strut.

On ודכּאוּ cf. Pro 22:22; Isa 3:15; and on their atheistical principle which ויּאמרוּ places in closest connection with their mode of action, cf. Psa 10:11; Psa 59:8 extrem . The Dagesh in יּהּ, distinct from the Dag . in the same word in Psa 94:12, Psa 118:5, Psa 118:18, is the Dag. forte conjunct. according to the rule of the so-called דחיק.

Psa 94:8-11 The third strophe now turns from those bloodthirsty, blasphemous oppressors of the people of God whose conduct calls forth the vengeance of Jahve, to those among the people themselves, who have been puzzled about the omniscience and indirectly about the righteousness of God by the fact that this vengeance is delayed. They are called בערים and כסילים in the sense of Psa 73:21.

Those hitherto described against whom God’s vengeance is supplicated are this also; but this appellation would be too one-sided for them, and בּעם refers the address expressly to a class of men among the people whom those oppress and slay. It is absurd that God, the planter of the ear (הנּטע, like שׁסע in Lev 11:7, with an accented ultima , because the praet.

Kal does not follow the rule for the drawing back of the accent called נסוג אחור) and the former of the eye (cf. Psa 40:7; Exo 4:11), should not be able to hear and to see; everything that is excellent in the creature, God must indeed possess in original, absolute perfection. The poet then points to the extra-Israelitish world and calls God יסר גּוים, which cannot be made to refer to a warning by means of the voice of conscience; יסר used thus without any closer definition does not signify “warning,” but “chastening” (Pro 9:7).

Taking his stand upon facts like those in Job 12:23, the poet assumes the punitive judicial rule of God among the heathen to be an undeniable fact, and presents for consideration the question, whether He who chasteneth nations cannot and will not also punish the oppressors of His church (cf. Gen 18:25), He who teacheth men knowledge, i. e. , He who nevertheless must be the omnipotent One, since all knowledge comes originally from Him?

Jahve - thus does the course of argument close in Psa 94:11 - sees through (ידע of penetrative perceiving or knowing that goes to the very root of a matter) the thoughts of men that they are vanity. Thus it is to be interpreted, and not: for they (men) are vanity; for this ought to have been כּי הבל המּה, whereas in the dependent clause, when the predicate is not intended to be rendered especially prominent, as in Ps 9:21, the pronominal subject may precede, Isa 61:9; Jer 46:5 (Hitzig).

The rendering of the lxx (1Co 3:20), ὅτι εἰσὶ μάταιοι (Jerome, quoniam vanae sunt ), is therefore correct; המּה, with the customary want of exactness, stands for הנּה. It is true men themselves are הבל; it is not, however, on this account that He who sees through all things sees through their thoughts, but He sees through them in their sinful vanity.

Psa 94:8-11 The third strophe now turns from those bloodthirsty, blasphemous oppressors of the people of God whose conduct calls forth the vengeance of Jahve, to those among the people themselves, who have been puzzled about the omniscience and indirectly about the righteousness of God by the fact that this vengeance is delayed. They are called בערים and כסילים in the sense of Psa 73:21.

Those hitherto described against whom God’s vengeance is supplicated are this also; but this appellation would be too one-sided for them, and בּעם refers the address expressly to a class of men among the people whom those oppress and slay. It is absurd that God, the planter of the ear (הנּטע, like שׁסע in Lev 11:7, with an accented ultima , because the praet.

Kal does not follow the rule for the drawing back of the accent called נסוג אחור) and the former of the eye (cf. Psa 40:7; Exo 4:11), should not be able to hear and to see; everything that is excellent in the creature, God must indeed possess in original, absolute perfection. The poet then points to the extra-Israelitish world and calls God יסר גּוים, which cannot be made to refer to a warning by means of the voice of conscience; יסר used thus without any closer definition does not signify “warning,” but “chastening” (Pro 9:7).

Taking his stand upon facts like those in Job 12:23, the poet assumes the punitive judicial rule of God among the heathen to be an undeniable fact, and presents for consideration the question, whether He who chasteneth nations cannot and will not also punish the oppressors of His church (cf. Gen 18:25), He who teacheth men knowledge, i. e. , He who nevertheless must be the omnipotent One, since all knowledge comes originally from Him?

Jahve - thus does the course of argument close in Psa 94:11 - sees through (ידע of penetrative perceiving or knowing that goes to the very root of a matter) the thoughts of men that they are vanity. Thus it is to be interpreted, and not: for they (men) are vanity; for this ought to have been כּי הבל המּה, whereas in the dependent clause, when the predicate is not intended to be rendered especially prominent, as in Ps 9:21, the pronominal subject may precede, Isa 61:9; Jer 46:5 (Hitzig).

The rendering of the lxx (1Co 3:20), ὅτι εἰσὶ μάταιοι (Jerome, quoniam vanae sunt ), is therefore correct; המּה, with the customary want of exactness, stands for הנּה. It is true men themselves are הבל; it is not, however, on this account that He who sees through all things sees through their thoughts, but He sees through them in their sinful vanity.

Psa 94:8-11 The third strophe now turns from those bloodthirsty, blasphemous oppressors of the people of God whose conduct calls forth the vengeance of Jahve, to those among the people themselves, who have been puzzled about the omniscience and indirectly about the righteousness of God by the fact that this vengeance is delayed. They are called בערים and כסילים in the sense of Psa 73:21.

Those hitherto described against whom God’s vengeance is supplicated are this also; but this appellation would be too one-sided for them, and בּעם refers the address expressly to a class of men among the people whom those oppress and slay. It is absurd that God, the planter of the ear (הנּטע, like שׁסע in Lev 11:7, with an accented ultima , because the praet.

Kal does not follow the rule for the drawing back of the accent called נסוג אחור) and the former of the eye (cf. Psa 40:7; Exo 4:11), should not be able to hear and to see; everything that is excellent in the creature, God must indeed possess in original, absolute perfection. The poet then points to the extra-Israelitish world and calls God יסר גּוים, which cannot be made to refer to a warning by means of the voice of conscience; יסר used thus without any closer definition does not signify “warning,” but “chastening” (Pro 9:7).

Taking his stand upon facts like those in Job 12:23, the poet assumes the punitive judicial rule of God among the heathen to be an undeniable fact, and presents for consideration the question, whether He who chasteneth nations cannot and will not also punish the oppressors of His church (cf. Gen 18:25), He who teacheth men knowledge, i. e. , He who nevertheless must be the omnipotent One, since all knowledge comes originally from Him?

Jahve - thus does the course of argument close in Psa 94:11 - sees through (ידע of penetrative perceiving or knowing that goes to the very root of a matter) the thoughts of men that they are vanity. Thus it is to be interpreted, and not: for they (men) are vanity; for this ought to have been כּי הבל המּה, whereas in the dependent clause, when the predicate is not intended to be rendered especially prominent, as in Ps 9:21, the pronominal subject may precede, Isa 61:9; Jer 46:5 (Hitzig).

The rendering of the lxx (1Co 3:20), ὅτι εἰσὶ μάταιοι (Jerome, quoniam vanae sunt ), is therefore correct; המּה, with the customary want of exactness, stands for הנּה. It is true men themselves are הבל; it is not, however, on this account that He who sees through all things sees through their thoughts, but He sees through them in their sinful vanity.

Psa 94:8-11 The third strophe now turns from those bloodthirsty, blasphemous oppressors of the people of God whose conduct calls forth the vengeance of Jahve, to those among the people themselves, who have been puzzled about the omniscience and indirectly about the righteousness of God by the fact that this vengeance is delayed. They are called בערים and כסילים in the sense of Psa 73:21.

Those hitherto described against whom God’s vengeance is supplicated are this also; but this appellation would be too one-sided for them, and בּעם refers the address expressly to a class of men among the people whom those oppress and slay. It is absurd that God, the planter of the ear (הנּטע, like שׁסע in Lev 11:7, with an accented ultima , because the praet.

Kal does not follow the rule for the drawing back of the accent called נסוג אחור) and the former of the eye (cf. Psa 40:7; Exo 4:11), should not be able to hear and to see; everything that is excellent in the creature, God must indeed possess in original, absolute perfection. The poet then points to the extra-Israelitish world and calls God יסר גּוים, which cannot be made to refer to a warning by means of the voice of conscience; יסר used thus without any closer definition does not signify “warning,” but “chastening” (Pro 9:7).

Taking his stand upon facts like those in Job 12:23, the poet assumes the punitive judicial rule of God among the heathen to be an undeniable fact, and presents for consideration the question, whether He who chasteneth nations cannot and will not also punish the oppressors of His church (cf. Gen 18:25), He who teacheth men knowledge, i. e. , He who nevertheless must be the omnipotent One, since all knowledge comes originally from Him?

Jahve - thus does the course of argument close in Psa 94:11 - sees through (ידע of penetrative perceiving or knowing that goes to the very root of a matter) the thoughts of men that they are vanity. Thus it is to be interpreted, and not: for they (men) are vanity; for this ought to have been כּי הבל המּה, whereas in the dependent clause, when the predicate is not intended to be rendered especially prominent, as in Ps 9:21, the pronominal subject may precede, Isa 61:9; Jer 46:5 (Hitzig).

The rendering of the lxx (1Co 3:20), ὅτι εἰσὶ μάταιοι (Jerome, quoniam vanae sunt ), is therefore correct; המּה, with the customary want of exactness, stands for הנּה. It is true men themselves are הבל; it is not, however, on this account that He who sees through all things sees through their thoughts, but He sees through them in their sinful vanity.

Psa 94:12-15 The fourth strophe praises the pious sufferer, whose good cause God will at length aid in obtaining its right. The “blessed” reminds one of Psa 34:9; Psa 40:5, and more especially of Job 5:17, cf. Pro 3:11. Here what are meant are sufferings like those bewailed in Psa 94:5. , which are however, after all, the well-meant dispensations of God. Concerning the aim and fruit of purifying and testing afflictions God teaches the sufferer out of His Law (cf.

e. g. , Deu 8:5.) , in order to procure him rest, viz. , inward rest (cf. Jer 49:23 with Isa 30:15), i. e. , not to suffer him to be disheartened and tempted by days of wickedness, i. e. , wicked, calamitous days (Ew. §287, b ), until (and it will inevitably come to pass) the pit is finished being dug into which the ungodly falls headlong (cf. Psa 112:7.) יּהּ has the emphatic Dagesh , which properly does not double, and still less unite, but requires an emphatic pronunciation of the letter, which might easily become inaudible.

The initial Jod of the divine name might easily lose it consonantal value here in connection with the preceding toneless û , and the Dag . guards against this: cf. Psa 118:5, Psa 118:18. The certainty of the issue that is set in prospect by עד is then confirmed with כּי. It is impossible that God can desert His church - He cannot do this, because in general right must finally come to His right, or, as it is here expressed, משׁפּט must turn to צדק, i.

e. , the right that is now subdued must at length be again strictly maintained and justly administered, and “after it then all who are upright in heart,” i. e. , all such will side with it, joyously greeting that which has been long missed and yearned after. משׁפּט is fundamental right, which is at all times consistent with itself and raised above the casual circumstances of the time, and צדק, like אמת in Isa 42:3, is righteousness (justice), which converts this right into a practical truth and reality.

Psa 94:12-15 The fourth strophe praises the pious sufferer, whose good cause God will at length aid in obtaining its right. The “blessed” reminds one of Psa 34:9; Psa 40:5, and more especially of Job 5:17, cf. Pro 3:11. Here what are meant are sufferings like those bewailed in Psa 94:5. , which are however, after all, the well-meant dispensations of God. Concerning the aim and fruit of purifying and testing afflictions God teaches the sufferer out of His Law (cf.

e. g. , Deu 8:5.) , in order to procure him rest, viz. , inward rest (cf. Jer 49:23 with Isa 30:15), i. e. , not to suffer him to be disheartened and tempted by days of wickedness, i. e. , wicked, calamitous days (Ew. §287, b ), until (and it will inevitably come to pass) the pit is finished being dug into which the ungodly falls headlong (cf. Psa 112:7.) יּהּ has the emphatic Dagesh , which properly does not double, and still less unite, but requires an emphatic pronunciation of the letter, which might easily become inaudible.

The initial Jod of the divine name might easily lose it consonantal value here in connection with the preceding toneless û , and the Dag . guards against this: cf. Psa 118:5, Psa 118:18. The certainty of the issue that is set in prospect by עד is then confirmed with כּי. It is impossible that God can desert His church - He cannot do this, because in general right must finally come to His right, or, as it is here expressed, משׁפּט must turn to צדק, i.

e. , the right that is now subdued must at length be again strictly maintained and justly administered, and “after it then all who are upright in heart,” i. e. , all such will side with it, joyously greeting that which has been long missed and yearned after. משׁפּט is fundamental right, which is at all times consistent with itself and raised above the casual circumstances of the time, and צדק, like אמת in Isa 42:3, is righteousness (justice), which converts this right into a practical truth and reality.

Psa 94:12-15 The fourth strophe praises the pious sufferer, whose good cause God will at length aid in obtaining its right. The “blessed” reminds one of Psa 34:9; Psa 40:5, and more especially of Job 5:17, cf. Pro 3:11. Here what are meant are sufferings like those bewailed in Psa 94:5. , which are however, after all, the well-meant dispensations of God. Concerning the aim and fruit of purifying and testing afflictions God teaches the sufferer out of His Law (cf.

e. g. , Deu 8:5.) , in order to procure him rest, viz. , inward rest (cf. Jer 49:23 with Isa 30:15), i. e. , not to suffer him to be disheartened and tempted by days of wickedness, i. e. , wicked, calamitous days (Ew. §287, b ), until (and it will inevitably come to pass) the pit is finished being dug into which the ungodly falls headlong (cf. Psa 112:7.) יּהּ has the emphatic Dagesh , which properly does not double, and still less unite, but requires an emphatic pronunciation of the letter, which might easily become inaudible.

The initial Jod of the divine name might easily lose it consonantal value here in connection with the preceding toneless û , and the Dag . guards against this: cf. Psa 118:5, Psa 118:18. The certainty of the issue that is set in prospect by עד is then confirmed with כּי. It is impossible that God can desert His church - He cannot do this, because in general right must finally come to His right, or, as it is here expressed, משׁפּט must turn to צדק, i.

e. , the right that is now subdued must at length be again strictly maintained and justly administered, and “after it then all who are upright in heart,” i. e. , all such will side with it, joyously greeting that which has been long missed and yearned after. משׁפּט is fundamental right, which is at all times consistent with itself and raised above the casual circumstances of the time, and צדק, like אמת in Isa 42:3, is righteousness (justice), which converts this right into a practical truth and reality.

Psa 94:12-15 The fourth strophe praises the pious sufferer, whose good cause God will at length aid in obtaining its right. The “blessed” reminds one of Psa 34:9; Psa 40:5, and more especially of Job 5:17, cf. Pro 3:11. Here what are meant are sufferings like those bewailed in Psa 94:5. , which are however, after all, the well-meant dispensations of God. Concerning the aim and fruit of purifying and testing afflictions God teaches the sufferer out of His Law (cf.

e. g. , Deu 8:5.) , in order to procure him rest, viz. , inward rest (cf. Jer 49:23 with Isa 30:15), i. e. , not to suffer him to be disheartened and tempted by days of wickedness, i. e. , wicked, calamitous days (Ew. §287, b ), until (and it will inevitably come to pass) the pit is finished being dug into which the ungodly falls headlong (cf. Psa 112:7.) יּהּ has the emphatic Dagesh , which properly does not double, and still less unite, but requires an emphatic pronunciation of the letter, which might easily become inaudible.

The initial Jod of the divine name might easily lose it consonantal value here in connection with the preceding toneless û , and the Dag . guards against this: cf. Psa 118:5, Psa 118:18. The certainty of the issue that is set in prospect by עד is then confirmed with כּי. It is impossible that God can desert His church - He cannot do this, because in general right must finally come to His right, or, as it is here expressed, משׁפּט must turn to צדק, i.

e. , the right that is now subdued must at length be again strictly maintained and justly administered, and “after it then all who are upright in heart,” i. e. , all such will side with it, joyously greeting that which has been long missed and yearned after. משׁפּט is fundamental right, which is at all times consistent with itself and raised above the casual circumstances of the time, and צדק, like אמת in Isa 42:3, is righteousness (justice), which converts this right into a practical truth and reality.

Psa 94:16-19 In the fifth strophe the poet celebrates the praise of the Lord as his sole, but also trusty and most consolatory help. The meaning of the question in Psa 94:16 is, that there is no man who would rise and succour him in the conflict with the evil-doers; ל as in Exo 14:25; Jdg 6:31, and עם (without נלחם or the like) in the sense of contra , as in Psa 55:19, cf.

2Ch 20:6. God alone is his help. He alone has rescued him from death. היה is to be supplied to לוּלי: if He had not been, or: if He were not; and the apodosis is: then very little would have been wanting, then it would soon have come to this, that his soul would have taken up its abode, etc. ; cf. on the construction Psa 119:92; Psa 124:1-5; Isa 1:9, and on כּמעט with the praet .

Psa 73:2; Psa 119:87; Gen 26:10 (on the other hand with the fut . Psa 81:15). דּוּמה is, as in Psa 115:17, the silence of the grave and of Hades; here it is the object to שׁכנה, as in Psa 37:3, Pro 8:12, and frequently. When he appears to himself already as one that has fallen, God’s mercy holds him up. And when thoughts, viz. , sad and fearful thoughts, are multiplied within him, God’s comforts delight him, viz.

, the encouragement of His word and the inward utterances of His Spirit. שׁרעפּים, as in Psa 139:23, is equivalent to שעפּים, from שׂעף, סעף, Arab. š‛b , to split, branch off ( Psychology , S. 181; tr. p. 214). The plural form ישׁעשׁעוּ, like the plural of the imperative in Isa 29:9, has two Pathachs , the second of which is the “independentification” of the Chateph of ישׁעשׁע.

Psa 94:16-19 In the fifth strophe the poet celebrates the praise of the Lord as his sole, but also trusty and most consolatory help. The meaning of the question in Psa 94:16 is, that there is no man who would rise and succour him in the conflict with the evil-doers; ל as in Exo 14:25; Jdg 6:31, and עם (without נלחם or the like) in the sense of contra , as in Psa 55:19, cf.

2Ch 20:6. God alone is his help. He alone has rescued him from death. היה is to be supplied to לוּלי: if He had not been, or: if He were not; and the apodosis is: then very little would have been wanting, then it would soon have come to this, that his soul would have taken up its abode, etc. ; cf. on the construction Psa 119:92; Psa 124:1-5; Isa 1:9, and on כּמעט with the praet .

Psa 73:2; Psa 119:87; Gen 26:10 (on the other hand with the fut . Psa 81:15). דּוּמה is, as in Psa 115:17, the silence of the grave and of Hades; here it is the object to שׁכנה, as in Psa 37:3, Pro 8:12, and frequently. When he appears to himself already as one that has fallen, God’s mercy holds him up. And when thoughts, viz. , sad and fearful thoughts, are multiplied within him, God’s comforts delight him, viz.

, the encouragement of His word and the inward utterances of His Spirit. שׁרעפּים, as in Psa 139:23, is equivalent to שעפּים, from שׂעף, סעף, Arab. š‛b , to split, branch off ( Psychology , S. 181; tr. p. 214). The plural form ישׁעשׁעוּ, like the plural of the imperative in Isa 29:9, has two Pathachs , the second of which is the “independentification” of the Chateph of ישׁעשׁע.

Psa 94:16-19 In the fifth strophe the poet celebrates the praise of the Lord as his sole, but also trusty and most consolatory help. The meaning of the question in Psa 94:16 is, that there is no man who would rise and succour him in the conflict with the evil-doers; ל as in Exo 14:25; Jdg 6:31, and עם (without נלחם or the like) in the sense of contra , as in Psa 55:19, cf.

2Ch 20:6. God alone is his help. He alone has rescued him from death. היה is to be supplied to לוּלי: if He had not been, or: if He were not; and the apodosis is: then very little would have been wanting, then it would soon have come to this, that his soul would have taken up its abode, etc. ; cf. on the construction Psa 119:92; Psa 124:1-5; Isa 1:9, and on כּמעט with the praet .

Psa 73:2; Psa 119:87; Gen 26:10 (on the other hand with the fut . Psa 81:15). דּוּמה is, as in Psa 115:17, the silence of the grave and of Hades; here it is the object to שׁכנה, as in Psa 37:3, Pro 8:12, and frequently. When he appears to himself already as one that has fallen, God’s mercy holds him up. And when thoughts, viz. , sad and fearful thoughts, are multiplied within him, God’s comforts delight him, viz.

, the encouragement of His word and the inward utterances of His Spirit. שׁרעפּים, as in Psa 139:23, is equivalent to שעפּים, from שׂעף, סעף, Arab. š‛b , to split, branch off ( Psychology , S. 181; tr. p. 214). The plural form ישׁעשׁעוּ, like the plural of the imperative in Isa 29:9, has two Pathachs , the second of which is the “independentification” of the Chateph of ישׁעשׁע.

Psa 94:16-19 In the fifth strophe the poet celebrates the praise of the Lord as his sole, but also trusty and most consolatory help. The meaning of the question in Psa 94:16 is, that there is no man who would rise and succour him in the conflict with the evil-doers; ל as in Exo 14:25; Jdg 6:31, and עם (without נלחם or the like) in the sense of contra , as in Psa 55:19, cf.

2Ch 20:6. God alone is his help. He alone has rescued him from death. היה is to be supplied to לוּלי: if He had not been, or: if He were not; and the apodosis is: then very little would have been wanting, then it would soon have come to this, that his soul would have taken up its abode, etc. ; cf. on the construction Psa 119:92; Psa 124:1-5; Isa 1:9, and on כּמעט with the praet .

Psa 73:2; Psa 119:87; Gen 26:10 (on the other hand with the fut . Psa 81:15). דּוּמה is, as in Psa 115:17, the silence of the grave and of Hades; here it is the object to שׁכנה, as in Psa 37:3, Pro 8:12, and frequently. When he appears to himself already as one that has fallen, God’s mercy holds him up. And when thoughts, viz. , sad and fearful thoughts, are multiplied within him, God’s comforts delight him, viz.

, the encouragement of His word and the inward utterances of His Spirit. שׁרעפּים, as in Psa 139:23, is equivalent to שעפּים, from שׂעף, סעף, Arab. š‛b , to split, branch off ( Psychology , S. 181; tr. p. 214). The plural form ישׁעשׁעוּ, like the plural of the imperative in Isa 29:9, has two Pathachs , the second of which is the “independentification” of the Chateph of ישׁעשׁע.

Psa 94:20-23 In the sixth strophe the poet confidently expects the inevitable divine retribution for which he has earnestly prayed in the introduction. יחברך is erroneously accounted by many (and by Gesenius too) as fut. Pual = יחבּרך = יחבּר עמּך, a vocal contraction together with a giving up of the reduplication in favour of which no example can be advanced.

It is fut. Kal = יחברך, from יחבּר = יחבּר, with the same regression of the modification of the vowel as in יחנך = יחנך in Gen 43:29; Isa 30:19 (Hupfeld), but as in verbs primae gutturalis , so also in כּתבם, כּתבם, inflected from כּתב, Ew. §251, d . It might be more readily regarded as Poel than as Pual (like תּאכלנוּ, Job 20:26), but the Kal too already signifies to enter into fellowship (Gen 14:3; Hos 4:17), therefore (similarly to יגרך, Psa 5:5) it is : num consociabitur tecum .

כּסּא is here the judgment-seat, just as the Arabic cursi directly denotes the tribunal of God (in distinction from Arab. 'l - ‛arš , the throne of His majesty). With reference to הוּות vid. , on Psa 5:10. Assuming that חק is a divine statute, we obtain this meaning for עלי־חק: which frameth (i. e. , plots and executes) trouble, by making the written divine right into a rightful title for unrighteous conduct, by means of which the innocent are plunged into misfortune.

Hitzig renders: contrary to order, after Pro 17:26, where, however, על־ישׁר is intended like ἕνεκεν δικαιοσύνης, Mat 5:10. Olshausen proposes to read יגוּרוּ (Psa 56:7; Psa 59:4) instead of יגודּוּ, just as conversely Aben-Ezra in Psa 56:7 reads יגודּוּ. But גּדד, גּוּד, has the secured signification of scindere, incidere (cf. Arab. jdd , but also chd , supra , p.

255), from which the signification invadere can be easily derived (whence גּדוּד, a breaking in, invasion, an invading host). With reference to דּם נקי vid. , Psychology , S. 243 (tr. p. 286): because the blood is the soul, that is said of the blood which applies properly to the person. The subject to יגודו are the seat of corruption (by which a high council consisting of many may be meant, just as much as a princely throne) and its accomplices.

Prophetic certainty is expressed in ויהי and ויּשׁב. The figure of God as משׂגּב is Davidic and Korahitic. צוּר מחסּי צוּר is explained from Psa 18:2. Since השׁיב designates the retribution as a return of guilt incurred in the form of actual punishment, it might be rendered “requite” just as well as “cause to return;” עליהם, however, instead of להם (Psa 54:7) makes the idea expressed in Psa 7:17 more natural.

On ברעתם Hitzig correctly compares 2Sa 14:7; 2Sa 3:27. The Psalm closes with an anadiplosis, just as it began with one; and אלהינוּ affirms that the destruction of the persecutor will follow as surely as the church is able to call Jahve its God.

Psa 94:20-23 In the sixth strophe the poet confidently expects the inevitable divine retribution for which he has earnestly prayed in the introduction. יחברך is erroneously accounted by many (and by Gesenius too) as fut. Pual = יחבּרך = יחבּר עמּך, a vocal contraction together with a giving up of the reduplication in favour of which no example can be advanced.

It is fut. Kal = יחברך, from יחבּר = יחבּר, with the same regression of the modification of the vowel as in יחנך = יחנך in Gen 43:29; Isa 30:19 (Hupfeld), but as in verbs primae gutturalis , so also in כּתבם, כּתבם, inflected from כּתב, Ew. §251, d . It might be more readily regarded as Poel than as Pual (like תּאכלנוּ, Job 20:26), but the Kal too already signifies to enter into fellowship (Gen 14:3; Hos 4:17), therefore (similarly to יגרך, Psa 5:5) it is : num consociabitur tecum .

כּסּא is here the judgment-seat, just as the Arabic cursi directly denotes the tribunal of God (in distinction from Arab. 'l - ‛arš , the throne of His majesty). With reference to הוּות vid. , on Psa 5:10. Assuming that חק is a divine statute, we obtain this meaning for עלי־חק: which frameth (i. e. , plots and executes) trouble, by making the written divine right into a rightful title for unrighteous conduct, by means of which the innocent are plunged into misfortune.

Hitzig renders: contrary to order, after Pro 17:26, where, however, על־ישׁר is intended like ἕνεκεν δικαιοσύνης, Mat 5:10. Olshausen proposes to read יגוּרוּ (Psa 56:7; Psa 59:4) instead of יגודּוּ, just as conversely Aben-Ezra in Psa 56:7 reads יגודּוּ. But גּדד, גּוּד, has the secured signification of scindere, incidere (cf. Arab. jdd , but also chd , supra , p.

255), from which the signification invadere can be easily derived (whence גּדוּד, a breaking in, invasion, an invading host). With reference to דּם נקי vid. , Psychology , S. 243 (tr. p. 286): because the blood is the soul, that is said of the blood which applies properly to the person. The subject to יגודו are the seat of corruption (by which a high council consisting of many may be meant, just as much as a princely throne) and its accomplices.

Prophetic certainty is expressed in ויהי and ויּשׁב. The figure of God as משׂגּב is Davidic and Korahitic. צוּר מחסּי צוּר is explained from Psa 18:2. Since השׁיב designates the retribution as a return of guilt incurred in the form of actual punishment, it might be rendered “requite” just as well as “cause to return;” עליהם, however, instead of להם (Psa 54:7) makes the idea expressed in Psa 7:17 more natural.

On ברעתם Hitzig correctly compares 2Sa 14:7; 2Sa 3:27. The Psalm closes with an anadiplosis, just as it began with one; and אלהינוּ affirms that the destruction of the persecutor will follow as surely as the church is able to call Jahve its God.

Psa 94:20-23 In the sixth strophe the poet confidently expects the inevitable divine retribution for which he has earnestly prayed in the introduction. יחברך is erroneously accounted by many (and by Gesenius too) as fut. Pual = יחבּרך = יחבּר עמּך, a vocal contraction together with a giving up of the reduplication in favour of which no example can be advanced.

It is fut. Kal = יחברך, from יחבּר = יחבּר, with the same regression of the modification of the vowel as in יחנך = יחנך in Gen 43:29; Isa 30:19 (Hupfeld), but as in verbs primae gutturalis , so also in כּתבם, כּתבם, inflected from כּתב, Ew. §251, d . It might be more readily regarded as Poel than as Pual (like תּאכלנוּ, Job 20:26), but the Kal too already signifies to enter into fellowship (Gen 14:3; Hos 4:17), therefore (similarly to יגרך, Psa 5:5) it is : num consociabitur tecum .

כּסּא is here the judgment-seat, just as the Arabic cursi directly denotes the tribunal of God (in distinction from Arab. 'l - ‛arš , the throne of His majesty). With reference to הוּות vid. , on Psa 5:10. Assuming that חק is a divine statute, we obtain this meaning for עלי־חק: which frameth (i. e. , plots and executes) trouble, by making the written divine right into a rightful title for unrighteous conduct, by means of which the innocent are plunged into misfortune.

Hitzig renders: contrary to order, after Pro 17:26, where, however, על־ישׁר is intended like ἕνεκεν δικαιοσύνης, Mat 5:10. Olshausen proposes to read יגוּרוּ (Psa 56:7; Psa 59:4) instead of יגודּוּ, just as conversely Aben-Ezra in Psa 56:7 reads יגודּוּ. But גּדד, גּוּד, has the secured signification of scindere, incidere (cf. Arab. jdd , but also chd , supra , p.

255), from which the signification invadere can be easily derived (whence גּדוּד, a breaking in, invasion, an invading host). With reference to דּם נקי vid. , Psychology , S. 243 (tr. p. 286): because the blood is the soul, that is said of the blood which applies properly to the person. The subject to יגודו are the seat of corruption (by which a high council consisting of many may be meant, just as much as a princely throne) and its accomplices.

Prophetic certainty is expressed in ויהי and ויּשׁב. The figure of God as משׂגּב is Davidic and Korahitic. צוּר מחסּי צוּר is explained from Psa 18:2. Since השׁיב designates the retribution as a return of guilt incurred in the form of actual punishment, it might be rendered “requite” just as well as “cause to return;” עליהם, however, instead of להם (Psa 54:7) makes the idea expressed in Psa 7:17 more natural.

On ברעתם Hitzig correctly compares 2Sa 14:7; 2Sa 3:27. The Psalm closes with an anadiplosis, just as it began with one; and אלהינוּ affirms that the destruction of the persecutor will follow as surely as the church is able to call Jahve its God.

Psa 94:20-23 In the sixth strophe the poet confidently expects the inevitable divine retribution for which he has earnestly prayed in the introduction. יחברך is erroneously accounted by many (and by Gesenius too) as fut. Pual = יחבּרך = יחבּר עמּך, a vocal contraction together with a giving up of the reduplication in favour of which no example can be advanced.

It is fut. Kal = יחברך, from יחבּר = יחבּר, with the same regression of the modification of the vowel as in יחנך = יחנך in Gen 43:29; Isa 30:19 (Hupfeld), but as in verbs primae gutturalis , so also in כּתבם, כּתבם, inflected from כּתב, Ew. §251, d . It might be more readily regarded as Poel than as Pual (like תּאכלנוּ, Job 20:26), but the Kal too already signifies to enter into fellowship (Gen 14:3; Hos 4:17), therefore (similarly to יגרך, Psa 5:5) it is : num consociabitur tecum .

כּסּא is here the judgment-seat, just as the Arabic cursi directly denotes the tribunal of God (in distinction from Arab. 'l - ‛arš , the throne of His majesty). With reference to הוּות vid. , on Psa 5:10. Assuming that חק is a divine statute, we obtain this meaning for עלי־חק: which frameth (i. e. , plots and executes) trouble, by making the written divine right into a rightful title for unrighteous conduct, by means of which the innocent are plunged into misfortune.

Hitzig renders: contrary to order, after Pro 17:26, where, however, על־ישׁר is intended like ἕνεκεν δικαιοσύνης, Mat 5:10. Olshausen proposes to read יגוּרוּ (Psa 56:7; Psa 59:4) instead of יגודּוּ, just as conversely Aben-Ezra in Psa 56:7 reads יגודּוּ. But גּדד, גּוּד, has the secured signification of scindere, incidere (cf. Arab. jdd , but also chd , supra , p.

255), from which the signification invadere can be easily derived (whence גּדוּד, a breaking in, invasion, an invading host). With reference to דּם נקי vid. , Psychology , S. 243 (tr. p. 286): because the blood is the soul, that is said of the blood which applies properly to the person. The subject to יגודו are the seat of corruption (by which a high council consisting of many may be meant, just as much as a princely throne) and its accomplices.

Prophetic certainty is expressed in ויהי and ויּשׁב. The figure of God as משׂגּב is Davidic and Korahitic. צוּר מחסּי צוּר is explained from Psa 18:2. Since השׁיב designates the retribution as a return of guilt incurred in the form of actual punishment, it might be rendered “requite” just as well as “cause to return;” עליהם, however, instead of להם (Psa 54:7) makes the idea expressed in Psa 7:17 more natural.

On ברעתם Hitzig correctly compares 2Sa 14:7; 2Sa 3:27. The Psalm closes with an anadiplosis, just as it began with one; and אלהינוּ affirms that the destruction of the persecutor will follow as surely as the church is able to call Jahve its God.

Psa 95:1-2 Jahve is called the Rock of our salvation (as in Psa 89:27, cf. Psa 94:22) as being its firm and sure ground. Visiting the house of God, one comes before God’s face; קדּם פּני, praeoccupare faciem , is equivalent to visere ( visitare ). תּודה is not confessio peccati , but laudis . The Beth before תודה is the Beth of accompaniment, as in Mic 6:6; that before זמרות (according to 2Sa 23:1 a name for psalms, whilst מזמר can only be used as a technical expression) is the Beth of the medium.

Psa 95:1-2 Jahve is called the Rock of our salvation (as in Psa 89:27, cf. Psa 94:22) as being its firm and sure ground. Visiting the house of God, one comes before God’s face; קדּם פּני, praeoccupare faciem , is equivalent to visere ( visitare ). תּודה is not confessio peccati , but laudis . The Beth before תודה is the Beth of accompaniment, as in Mic 6:6; that before זמרות (according to 2Sa 23:1 a name for psalms, whilst מזמר can only be used as a technical expression) is the Beth of the medium.

Psa 95:3-7 The adorableness of God receives a threefold confirmation: He is exalted above all gods as King, above all things as Creator, and above His people as Shepherd and Leader. אלהים (gods) here, as in Psa 96:4. , Psa 97:7, Psa 97:9, and frequently, are the powers of the natural world and of the world of men, which the Gentiles deify and call kings (as Moloch Molech, the deified fire), which, however, all stand under the lordship of Jahve, who is infinitely exalted above everything that is otherwise called god (Psa 96:4; Psa 97:9).

The supposition that תּועפות הרים denotes the pit-works (μέταλλα) of the mountains (Böttcher), is at once improbable, because to all appearance it is intended to be the antithesis to מחקרי־ארץ, the shafts of the earth. The derivation from ועף (יעף), κάμνειν, κοπιᾶν, also does not suit תועפות in Num 23:22; Num 24:8, for “fatigues” and “indefatigableness” are notions that lie very wide apart.

The כּסף תּועפות of Job 22:25 might more readily be explained according to this “silver of fatigues,” i. e. , silver that the fatiguing labour of mining brings to light, and תועפות הרים in the passage before us, with Gussetius, Geier, and Hengstenberg: cacumina montium quia defatigantur qui eo ascendunt , prop. ascendings = summits of the mountains, after which כסף תועפות, Job 22:25, might also signify “silver of the mountain-heights.

” But the lxx, which renders δόξα in the passages in Numbers and τὰ ὕψη τῶν ὀρέων in the passage before us, leads one to a more correct track. The verb יעף (ועף), transposed from יפע (ופע), goes back to the root יף, וף, to stand forth, tower above, to be high, according to which תועפות = תופעות signifies eminentiae , i. e. , towerings = summits, or prominences = high (the highest) perfection (vid.

, on Job 22:25). In the passage before us it is a synonym of the Arabic mı̂fan , mı̂fâtun , pars terrae eminens (from Arab. wfâ = יפע, prop. instrumentally: a means of rising above, viz. , by climbing), and of the names of eminences derived from Arab. yf' (after which Hitzig renders: the teeth of the mountains). By reason of the fact that Jahve is the Owner (cf.

1Sa 2:8), because the Creator of all things, the call to worship, which concerns no one so nearly as it does Israel, the people, which before other peoples is Jahve’s creation, viz. , the creation of His miraculously mighty grace, is repeated. In the call or invitation, השׁתּחוה signifies to stretch one’s self out full length upon the ground, the proper attitude of adoration; כּרע, to curtsey, to totter; and בּרך, Arabic baraka , starting from the radical signification flectere , to kneel down, in genua (πρόχνυ, pronum = procnum ) procumbere , 2Ch 6:13 (cf.

Hölemann, Bibelstudien , i. 135f.) Beside עם מרעיתו, people of His pasture, צאן ידו is not the flock formed by His creating hand (Augustine: ipse gratiâ suâ nos oves fecit ), but, after Gen 30:35, the flock under His protection, the flock led and defended by His skilful, powerful hand. Böttcher renders: flock of His charge; but יד in this sense (Jer 6:3) signifies only a place, and “flock of His place” would be poetry and prose in one figure.

Psa 95:3-7 The adorableness of God receives a threefold confirmation: He is exalted above all gods as King, above all things as Creator, and above His people as Shepherd and Leader. אלהים (gods) here, as in Psa 96:4. , Psa 97:7, Psa 97:9, and frequently, are the powers of the natural world and of the world of men, which the Gentiles deify and call kings (as Moloch Molech, the deified fire), which, however, all stand under the lordship of Jahve, who is infinitely exalted above everything that is otherwise called god (Psa 96:4; Psa 97:9).

The supposition that תּועפות הרים denotes the pit-works (μέταλλα) of the mountains (Böttcher), is at once improbable, because to all appearance it is intended to be the antithesis to מחקרי־ארץ, the shafts of the earth. The derivation from ועף (יעף), κάμνειν, κοπιᾶν, also does not suit תועפות in Num 23:22; Num 24:8, for “fatigues” and “indefatigableness” are notions that lie very wide apart.

The כּסף תּועפות of Job 22:25 might more readily be explained according to this “silver of fatigues,” i. e. , silver that the fatiguing labour of mining brings to light, and תועפות הרים in the passage before us, with Gussetius, Geier, and Hengstenberg: cacumina montium quia defatigantur qui eo ascendunt , prop. ascendings = summits of the mountains, after which כסף תועפות, Job 22:25, might also signify “silver of the mountain-heights.

” But the lxx, which renders δόξα in the passages in Numbers and τὰ ὕψη τῶν ὀρέων in the passage before us, leads one to a more correct track. The verb יעף (ועף), transposed from יפע (ופע), goes back to the root יף, וף, to stand forth, tower above, to be high, according to which תועפות = תופעות signifies eminentiae , i. e. , towerings = summits, or prominences = high (the highest) perfection (vid.

, on Job 22:25). In the passage before us it is a synonym of the Arabic mı̂fan , mı̂fâtun , pars terrae eminens (from Arab. wfâ = יפע, prop. instrumentally: a means of rising above, viz. , by climbing), and of the names of eminences derived from Arab. yf' (after which Hitzig renders: the teeth of the mountains). By reason of the fact that Jahve is the Owner (cf.

1Sa 2:8), because the Creator of all things, the call to worship, which concerns no one so nearly as it does Israel, the people, which before other peoples is Jahve’s creation, viz. , the creation of His miraculously mighty grace, is repeated. In the call or invitation, השׁתּחוה signifies to stretch one’s self out full length upon the ground, the proper attitude of adoration; כּרע, to curtsey, to totter; and בּרך, Arabic baraka , starting from the radical signification flectere , to kneel down, in genua (πρόχνυ, pronum = procnum ) procumbere , 2Ch 6:13 (cf.

Hölemann, Bibelstudien , i. 135f.) Beside עם מרעיתו, people of His pasture, צאן ידו is not the flock formed by His creating hand (Augustine: ipse gratiâ suâ nos oves fecit ), but, after Gen 30:35, the flock under His protection, the flock led and defended by His skilful, powerful hand. Böttcher renders: flock of His charge; but יד in this sense (Jer 6:3) signifies only a place, and “flock of His place” would be poetry and prose in one figure.