{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/kad/psa005.htm","path":"bib/cmt/kad/psa005.htm","source_url":"https://sacred-texts.com/bib/cmt/kad/psa005.htm","text":"Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78]\n(In the Hebrew, v.1 is the designation 'To the leader:....A Psalm of David'; from then on v.1-12 in English translation corresponds to v.2-13 in the Hebrew)\nMorning Prayer before Going to the House of God\nThe evening prayer is now followed by a second morning prayer, which like the former draws to a close with \u05db\u05bc\u05d9\u05be\u05d0\u05ea\u05bc\u05d4 (Psa 4:8; Psa 5:12). The situation is different from that in Psa 3:1-8. In that Psalm David is fleeing, here he is in Jerusalem and anticipates going up to the Temple service. If this Psalm also belongs to the time of the rebellion of Absolom, it must have been written when the fire which afterwards broke forth was already smouldering in secret.\nThe inscription \u05d0\u05dc\u05be\u05d4\u05e0\u05bc\u05d7\u05d9\u05dc\u05d5\u05ea is certainly not a motto indicative of its contents (lxx, Vulg., Luther, Hengstenberg). As such it would stand after \u05de\u05d6\u05de\u05d5\u05e8. Whatever is connected with \u05dc\u05de\u05e0\u05e6\u05d7, always has reference to the music. If \u05e0\u05d7\u05d9\u05dc\u05d5\u05ea came from \u05e0\u05d7\u05dc it might according to the biblical use of this verb signify \"inheritances,\" or according to its use in the Talmud \"swarms,\" and in fact swarms of bees (Arab. na\u1e25l); and \u05e0\u05d7\u05d9\u05dc\u05d5\u05ea ought then to be the beginning of a popular melody to which the Psalm is adapted. Hai Gaon understands it to denote a melody resembling the hum of bees; Reggio a song that sings of bees. Or is \u05e0\u05d7\u05d9\u05dc\u05d5\u05ea equivalent to \u05e0\u05d7\u05dc\u05bc\u05d5\u05ea (excavatae) and this a special name for the flutes (\u05d7\u05dc\u05d9\u05dc\u05d9\u05dd)? The use of the flute in the service of the sanctuary is attested by Isa 30:29, cf. Sa1 10:5; Kg1 1:40.\n(Note: On the use of the flute in the second Temple, vid., Introduction p. 19.)\nThe praep. \u05d0\u05dc was, then, more appropriate than \u05e2\u05dc; because, as Redslob has observed, the singer cannot play the flute at the same time, but can only sing to the playing of another.\nThe Psalm consists of four six line strophes. The lines of the strophes here and there approximate to the caesura-schema. They consist of a rising and a sudden lowering. The German language, which uses so many more words, is not adapted to this caesura-schema [and the same may be said of the English].\n(Heb.: 5:2-4) The introit: Prayer to be heard. The thoughts are simple but the language is carefully chosen. \u05d0\u05de\u05e8\u05d9\u05dd is the plur. of \u05d0\u05de\u05e8 (\u05d0\u05de\u05e8), one of the words peculiar to the poetic prophetical style. The denominative \u05d4\u05d0\u05d6\u05d9\u05df (like audire = aus, \u03bf\u1f56\u03c2 dare) belongs more to poetry than prose. \u05d4\u05d2\u05d9\u05d2 (like \u05d0\u05d1\u05d9\u05d1) or \u05de\u05d7\u05d9\u05e8 (like \u05de\u05d7\u05d9\u05e8) occurs only in two Psalms \u05dc\u05d3\u05d5\u05d3, viz., here and Psa 34:4. It is derived from \u05d4\u05d2\u05d2 = \u05d4\u05d2\u05d4 (vid., Psa 1:2) and signifies that which is spoken meditatively, here praying in rapt devotion. Beginning thus the prayer gradually rises to a vox clamoris. \u05e9\u05c1\u05d5\u05e2\u05d9 from \u05e9\u05c1\u05d5\u05e2, to be distinguished from \u05e9\u05c1\u05d5\u05bc\u05e2\u05d9 (inf. Pi.) Psa 28:2; Psa 31:23, is one word with the Aram. \u05e6\u05d5\u05d7, Aethiop. \u05e6\u05d5\u05bc\u05e2 (to call). On \u05d4\u05e7\u05e9\u05c1\u05d9\u05d1 used of intent listening, vid., Psa 10:17. The invocation \u05de\u05dc\u05db\u05bc\u05d9 \u05d5\u05d0\u05dc\u05d4\u05d9, when it is a king who utters it, is all the more significant. David, and in general the theocratic king, is only the representative of the Invisible One, whom he with all Israel adores as his King. Prayer to Him is his first work as he begins the day. In the morning, \u05d1\u05bc\u05e7\u05e8 (as in Psa 65:8 for \u05d1\u05bc\u05d1\u05bc\u05e7\u05e8, Psa 88:13), shalt Thou hear my cry, is equivalent to my cry which goes forth with the early morn. Hupfeld considers the mention of the morning as only a \"poetical expression\" and when getting rid of the meaning prima luce, he also gets rid of the beautiful and obvious reference to the daily sacrifice. The verb \u05e2\u05e8\u05da is the word used of laying the wood in order for the sacrifice, Lev 1:7, and the pieces of the sacrifice, Lev 1:8, Lev 1:12; Lev 6:5, of putting the sacred lamps in order, Exo 27:21; Lev 24:3., and of setting the shew-bread in order, Exo 40:23; Lev 24:8. The laying of the wood in order for the morning offering of a lamb (Lev 6:5 [Lev 6:12], cf. Num 28:4) was one of the first duties of the priest, as soon as the day began to dawn; the lamb was slain before sun-rise and when the sun appeared above the horizon laid piece by piece upon the altar. The morning prayer is compared to this morning sacrifice. This is in its way also a sacrifice. The object which David has in his mind in connection with \u05d0\u05e2\u05e8\u05da is \u05ea\u05bc\u05e4\u05dc\u05bc\u05ea\u05d9. As the priests, with the early morning, lay the wood and pieces of the sacrifices of the Tam\u0131\u0302d upon the altar, so he brings his prayer before God as a spiritual sacrifice and looks out for an answer (\u05e6\u05e4\u05bc\u05d4 speculari as in Hab 2:1), perhaps as the priest looks out for fire from heaven to consume the sacrifice, or looks to the smoke to see that it rises up straight towards heaven.\n(Heb.: 5:5-7) The basing of the prayer on God's holiness. The verbal adjective \u05d7\u05e4\u05e5 (coming from the primitive signification of adhering firmly which is still preserved in Arab. chfd, fut. i.) is in the sing. always (Psa 34:13; Psa 35:27) joined with the accusative. \u05e8\u05e2 is conceived as a person, for although \u05d2\u05bc\u05d5\u05bc\u05e8 may have a material object, it cannot well have a material subject. \u05d9\u05d2\u05e8\u05da is used for brevity of expression instead of \u05d9\u05d2\u05d5\u05bc\u05e8 \u05e2\u05de\u05bc\u05da (Ges. 121, 4). The verb \u05d2\u05bc\u05d5\u05bc\u05e8 (to turn in, to take up one's abode with or near any one) frequently has an accusative object, Psa 120:5, Jdg 5:17, and Isa 33:14 according to which the light of the divine holiness is to sinners a consuming fire, which they cannot endure. Now there follow specific designations of the wicked. \u05d4\u05d5\u05dc\u05dc\u05d9\u05dd part. Kal = h\u014dlalim, or even Poal = h\u00f4lalim (= \u05de\u05d4\u05d5\u05dc\u05dc\u05d9\u05dd),\n(Note: On the rule, according to which here, as in \u05e9\u05c1\u05d5\u05e8\u05e8\u05d9 Psa 5:9 and the like, a simple Sheb mobile goes over into Chateph pathach with Gaja preceding it, vid., the observations on giving a faithful representation of the O.T. text according to the Masora in the Luther Zeitschr. 1863. S. 411. The Babylonian Ben-Naphtali (about 940) prefers the simple Sheb in such cases, as also in others; Ben-Asher of the school of Tiberias, whom the Masora follows, and whom consequently our Masoretic text ought to follow, prefers the Chateph, vid., Psalter ii. 460-467.)\nare the foolish, and more especially foolish boasters; the primary notion of the verb is not that of being hollow, but that of sounding, then of loud boisterous, non-sensical behaviour. Of such it is said, that they are not able to maintain their position when they become manifest before the eye of God (\u05dc\u05e0\u05d2\u05d3 as in Psa 101:7 manifest before any one, from \u05e0\u05d2\u05d3 to come forward, be visible far off, be distinctly visible). \u05e4\u05e2\u05dc\u05d9 \u05d0\u05d5\u05df are those who work (\u03bf\u1f31 \u1f10\u03c1\u03b3\u03b1\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 Mat 7:23) iniquity; \u05d0\u05d5\u05df breath (\u1f04\u03bd\u03b5\u03bc\u03bf\u03c2) is sometimes trouble, in connection with which one pants, sometimes wickedness, in which there is not even a trace of any thing noble, true, or pure. Such men Jahve hates; for if He did not hate evil (Psa 11:5), His love would not be a holy love. In \u05d3\u05bc\u05d1\u05e8\u05d9 \u05db\u05d6\u05d1, \u05d3\u05bc\u05d1\u05e8\u05d9 is the usual form in combination when the plur. is used, instead of \u05de\u05d3\u05d1\u05bc\u05e8\u05d9. It is the same in Psa 58:4. The style of expression is also Davidic in other respects, viz., \u05d0\u05d9\u05e9\u05c1 \u05d3\u05bc\u05de\u05d9\u05dd \u05d5\u05bc\u05de\u05e8\u05de\u05d4 as in Ps 55:24, and \u05d0\u05d1\u05bc\u05d3 as in Psa 9:6, cf. Psa 21:11. \u05ea\u05bc\u05e2\u05d1 (in Amos, Amo 6:8 \u05ea\u05bc\u05d0\u05d1) appears to be a secondary formation from \u05e2\u05d5\u05bc\u05d1, like \u05ea\u05bc\u05d0\u05d1 to desire, from \u05d0\u05d1\u05d4, and therefore to be of a cognate root with the Aram. \u05e2\u05d9\u05bc\u05d1 to despise, treat with indignity, and the Arabic \u201baib a stain (cf. on Lam 2:1). The fact that, as Hengstenberg has observed, wickedness and the wicked are described in a sevenfold manner is perhaps merely accidental.\n(Heb.: 5:8-10) Since the Psalm is a morning hymn, the futt. in Psa 5:8 state what he, on the contrary, may and will do (Psa 66:13). By the greatness and fulness of divine favour (Psa 116:14) he has access (\u03b5\u1f34\u03c3\u03bf\u03b4\u03bf\u03bd, for \u05d1\u05bc\u05d5\u05d0 means, according to its root, \"to enter\") to the sanctuary, and he will accordingly repair thither to-day. It is the tabernacle on Zion in which was the ark of the covenant that is meant here. That daily liturgical service was celebrated there must be assumed, since the ark of the covenant is the sign and pledge of Jahve's presence; and it is, moreover, attested by Ch1 16:37. It is also to be supposed that sacrifice was offered daily before the tabernacle. For it is not to be inferred from Ch1 16:39. that sacrifice was only offered regularly on the Bama (high place) in Gibeon before the Mosaic tabernacle.\n(Note: Thus, in particular, Sthelin, Zur Kritik der Psalmen in the Deutsch. Morgenl. Zeitschr. vi. (1852) S. 108 and Zur Einleitung in die Psalmen. An academical programme, 1859. 4to.)\nIt is true sacrifice was offered in Gibeon, where the old tabernacle and the old altars (or at least the altar of burnt-offering) were, and also that after the removal of the ark to Zion both David (Ch1 21:29.) and Solomon (Kg1 3:4; Ch2 1:2-6) worshipped and sacrificed in Gibeon. But it is self-evident sacrifices might have been offered where the ark was, and that even with greater right than in Gibeon; and since both David, upon its arrival (Sa2 6:17.), and Solomon after his accession (Kg1 3:15), offered sacrifices through the priests who were placed there, it is probable-and by a comparison of the Davidic Psalms not to be doubted-that there was a daily service, in conjunction with sacrifices, before the ark on Zion.\nBut, moreover, is it really the \u05d0\u05d4\u05dc in Zion which is meant here in v. 8 by the house of God? It is still maintained by renowned critics that the tabernacle pitched by David over the sacred ark is never called \u05d1\u05d9\u05ea \u05d4 or \u05d4\u05d9\u05db\u05dc or \u05de\u05e9\u05c1\u05db\u05df \u05d4 or \u05de\u05e7\u05d3\u05e9\u05c1 or \u05e7\u05d3\u05e9\u05c1. But why could it not have all these names? We will not appeal to the fact that the house of God at Shilo (Sa1 1:9; Sa1 3:3) is called \u05d1\u05d9\u05ea and \u05d4\u05d9\u05db\u05dc \u05d4, since it may be objected that it was really more of a temple than a tabernacle,\n(Note: Vid., C. H. Graf, Commentation de templo Silonensi ad illustrandum locum Jud. xviii. 30, 31, (1855, 4to.), in which he seeks to prove that the sanctuary in Shilo was a temple to Jahve that lasted until the dissolution of the kingdom of Israel.)\nalthough in the same book, Sa1 2:22 it is called \u05d0\u05d4\u05dc \u05de\u05d5\u05e2\u05d3, and in connection with the other appellations the poetic colouring of the historical style of 1 Sam 1-3 is to be taken into consideration. Moreover, we put aside passages like Exo 23:19; Exo 34:26, since it may be said that the future Temple was present to the mind of the Lawgiver. But in Jos 6:24; Sa2 12:20, the sanctuary is called \u05d1\u05d9\u05ea \u05d4 without being conceived of as a temple. Why then cannot the tabernacle, which David pitched for the ark of the covenant when removed to Zion (Sa2 6:17), be called \u05d1\u05d9\u05ea \u05d4? It is only when \u05d0\u05d4\u05dc and \u05d1\u05bc\u05d9\u05ea are placed in opposition to one another that the latter has the notion of a dwelling built of more solid materials; but in itself beit (bt) in Semitic is the generic term for housing of every kind whether it be made of wool, felt, and hair-cloth, or of earth, stone, and wood; consequently it is just as much a tent as a house (in the stricter sense of the word), whether the latter be a hut built of wood and clay or a palace.\n(Note: The Turkish Kamus says: \"Arab. byt is a house (Turk. ew) in the signification of ch\u00e2ne (Persic the same), whether it be made of hair, therefore a tent, or built of stone and tiles.\" And further on: \"Beit originally signified a place specially designed for persons to retire to at night from Arab. b\u00e2ta he has passed the night, if it does not perhaps come from the \u05d1\u05d5\u05d0, Arab. bayya, which stands next to it in this passage, vid., Job at Job 29:15-17]; but later on the meaning was extended and the special reference to the night time was lost.\" Even at the present day the Beduin does not call his tent ahl, but always b\u00eat and in fact b\u00eat sha'r (\u05d1\u05d9\u05ea \u05e9\u05c2\u05e2\u05e8), the modern expression for the older b\u00eat wabar (hair-house).)\nIf a dwelling-house is frequently called \u05d0\u05d4\u05dc, then a tent that any one dwells in may the more naturally be called his \u05d1\u05bc\u05d9\u05ea. And this we find is actually the case with the dwellings of the patriarchs, which, although they were not generally solid houses (Gen 33:17), are called \u05d1\u05d9\u05ea (Gen 27:15). Moreover, \u05d4\u05d9\u05db\u05dc (from \u05d9\u05db\u05dc = \u05db\u05bc\u05d5\u05bc\u05dc to hold, capacem esse), although it signifies a palace does not necessarily signify one of stone, for the heavens are also called Jahve's \u05d4\u05d9\u05db\u05dc, e.g., Psa 18:7, and not necessarily one of gigantic proportions, for even the Holy of holies of Solomon's Temple, and this par excellence, is called \u05d4\u05d9\u05db\u05dc, and once, Kg1 6:3, \u05d4\u05d9\u05db\u05dc \u05d4\u05d1\u05bc\u05d9\u05ea. Of the spaciousness and general character of the Davidic tabernacle we know indeed nothing: it certainly had its splendour, and was not so much a substitute for the original tabernacle, which according to the testimony of the chronicler remained in Gibeon, as a substitute for the Temple that was still to be built. But, however insignificant it may have been, Jahve had His throne there, and it was therefore the \u05d4\u05d9\u05d1\u05dc of a great king, just as the wall-less place in the open field where God manifested Himself with His angels to the homeless Jacob was \u05d1\u05bc\u05d9\u05ea \u05d0\u05dc\u05d4\u05d9\u05dd (Gen 28:17).\nInto this tabernacle of God, i.e., into its front court, will David enter (\u05d1\u05bc\u05d5\u05d0 with acc. as in Psa 66:13) this morning, there will he prostrate himself in worship, \u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u03b5\u1fd6\u03bd (\u05d4\u05e9\u05c1\u05ea\u05bc\u05d7\u05d5\u05d4) reflexive of the Pilel \u05e9\u05c1\u05d7\u05d5\u05d4, Ges. 75, rem. 18), towards (\u05d0\u05dc as in Psa 28:2, Kg1 8:29, Kg1 8:35, cf. \u05dc Psa 99:5, Psa 99:9) Jahve's \u05d4\u05d9\u05db\u05dc \u05e7\u05d3\u05e9\u05c1, i.e., the \u05d3\u05bc\u05d1\u05d9\u05e8, the Holy of holies Psa 28:2, and that \"in Thy fear,\" i.e., in reverence before Thee (genit. objectivus). The going into the Temple which David purposes, leads his thoughts on to his way through life, and the special de'eesis, which only begins here, moulds itself accordingly: he prays for God's gracious guidance as in Psa 27:11; Psa 86:11, and frequently. The direction of God, by which he wishes to be guided he calls \u05e6\u05d3\u05e7\u05d4. Such is the general expression for the determination of conduct by an ethical rule. The rule, acting in accordance with which, God is called par excellence \u05e6\u05d3\u05d9\u05e7, is the order of salvation which opens up the way of mercy to sinners. When God forgives those who walk in this way their sins, and stands near to bless and protect them, He shows Himself not less \u05e6\u05d3\u05d9\u05e7 (just), than when He destroys those who despise Him, in the heat of His rejected love. By this righteousness, which accords with the counsel and order of mercy, David prays to be led \u05dc\u05de\u05e2\u05df \u05e9\u05c1\u05d5\u05e8\u05e8\u05d9, in order that the malicious desire of those who lie in wait for him may not be fulfilled, but put to shame, and that the honour of God may not be sullied by him. \u05e9\u05c1\u05d5\u05e8\u05e8 is equivalent to \u05de\u05e9\u05c1\u05d5\u05e8\u05e8 (Aquila \u1f10\u03c6\u03bf\u03b4\u03b5\u03cd\u03c9\u03bd, Jerome insidiator) from the Pilel \u05e9\u05c1\u05d5\u05e8\u05e8 to fix one's eyes sharply upon, especially of hostile observation. David further prays that God will make his way (i.e., the way in which a man must walk according to God's will) even and straight before him, the prayer one, in order that he may walk therein without going astray and unimpeded. The adj. \u05d9\u05e9\u05c2\u05e8 signifies both the straightness of a line and the evenness of a surface. The fut. of the Hiph. \u05d4\u05d9\u05e9\u05c1\u05d9\u05e8 is \u05d9\u05d9\u05e9\u05c1\u05d9\u05e8 in Pro 4:25, and accordingly the Ker substitutes for the imper. \u05d4\u05d5\u05e9\u05c1\u05e8 the corresponding form \u05d4\u05d9\u05e9\u05c1\u05e8, just as in Isa 45:2 it removes the Hiphil form \u05d0\u05d5\u05e9\u05c1\u05e8 (cf. Gen 8:17 \u05d4\u05d5\u05e6\u05d0 Keri \u05d4\u05d9\u05e6\u05d0), without any grammatical, but certainly not without some traditional ground.\n\u05db\u05bc\u05d9 in Psa 5:10 is closely connected with \u05dc\u05de\u05e2\u05df \u05e9\u05c1\u05d5\u05e8\u05e8\u05d9: on account of my way-layers, for the following are their characteristics. \u05d0\u05d9\u05df is separated by \u05d1\u05bc\u05e4\u05d9\u05d4\u05d5\u05bc (= \u05d1\u05bc\u05e4\u05d9\u05d5 Psa 62:5) from \u05e0\u05db\u05d5\u05e0\u05d4 the word it governs; this was the more easily possible as the usage of the language almost entirely lost sight of the fact that \u05d0\u05d9\u05df is the construct of \u05d0\u05d9\u05df, Ges. 152, 1. In his mouth is nothing that should stand firm, keep its ground, remain the same (cf. Job 42:7.). The singular suffix of \u05d1\u05e4\u05d9\u05d4\u05d5 has a distributive meaning: in ore unuiscujusque eorum. Hence the sing. at once passes over into the plur.: \u05e7\u05e8\u05d1\u05bc\u05dd \u05d4\u05d5\u05bc\u05d5\u05ea their inward part, i.e., that towards which it goes forth and in which it has its rise (vid., Psa 49:12) is \u05d4\u05d5\u05d5\u05ea corruption, from \u05d4\u05d5\u05bc\u05d4 which comes from \u05d4\u05d5\u05d4 = Arab. haw\u00e2, to yawn, gape, \u03c7\u03b1\u03af\u03bd\u03b5\u03b9\u03bd, hiare, a yawning abyss and a gaping vacuum, and then, inasmuch as, starting from the primary idea of an empty space, the verbal significations libere ferri (especially from below upwards) and more particularly animo ad or in aliquid ferri are developed, it obtains the pathological sense of strong desire, passion, just as it does also the intellectual sense of a loose way of thinking proceeding from a self-willed tendency (vid., Fleischer on Job 37:6). In Hebrew the prevalent meaning of the word is corruption, Psa 57:2, which is a metaphor for the abyss, barathrum, (so far, but only so far Schultens on Pro 10:3 is right), and proceeding from this meaning it denotes both that which is physically corruptible (Job 6:30) and, as in the present passage and frequently, that which is corruptible from an ethical point of view. The meaning strong desire, in which \u05d4\u05d5\u05bc\u05d4 looks as though it only differed from \u05d0\u05d5\u05bc\u05d4 in one letter, occurs only in Psa 52:9; Pro 10:3; Mic 7:3. The substance of their inward part is that which is corruptible in every way, and their throat, as the organ of speech, as in Psa 115:7; Psa 149:6, cf. Psa 69:4, is (perhaps a figure connected with the primary meaning of \u05d4\u05d5\u05d5\u05ea) a grave, which yawns like jaws, which open and snatch and swallow down whatever comes in their way. To this \"they make smooth their tongue\" is added as a circumstantial clause. Their throat is thus formed and adapted, while they make smooth their tongue (cf. Pro 2:16), in order to conceal their real design beneath flattering language. From this meaning, \u05d4\u05d7\u05dc\u05d9\u05e7 directly signifies to flatter in Psa 36:3; Pro 29:5. The last two lines of the strophe are formed according to the caesura schema. This schema is also continued in the concluding strophe.\n(Heb.: 5:11-13) The verb \u05d0\u05e9\u05c1\u05dd or \u05d0\u05e9\u05c1\u05dd unites in itself the three closely allied meanings of becoming guilty (e.g., Lev 5:19), of a feeling of guilt (Lev 5:4.), and of expiation (Psa 34:22.); just as the verbal adj. \u05d0\u05e9\u05c1\u05dd also signifies both liable to punishment and expiating, and the substantive \u05d0\u05e9\u05c1\u05dd both the guilt to be expiated and the expiation. The Hiph. \u05d4\u05d0\u05e9\u05c1\u05d9\u05dd signifies to cause any one to render the expiation due to his fault, to make him do penance. As an exception God is here, in the midst of the Jehovic Psalms, called \u05d0\u05dc\u05d4\u05d9\u05dd, perhaps not altogether unintentionally as being God the Judge. The \u05de\u05df of \u05de\u05de\u05bc\u05e2\u05e6\u05d5\u05ea\u05d9\u05d4\u05dd (with Gaja by the \u05de\u05df and a transition of the counter-tone Metheg into Galgal, as in Hos 11:6 into Meajla, vid., Psalter ii. 526) is certainly that of the cause in Hos 11:6, but here it is to be explained with Olsh. and Hitz. according to Sir. 14:2, Judith 11:6 (cf. Hos 10:6): may they fall from their own counsels, i.e., founder in the execution of them. Therefore \u05de\u05df in the sense of \"down from, away,\" a sense which the parallel \u05d4\u05d3\u05bc\u05d9\u05d7\u05de\u05d5 thrust them away (cf. \u05d3\u05bc\u05d7\u05d5\u05bc from \u05d3\u05bc\u05d7\u05d4 Ps 36:13), presupposes. The \u05d1 of \u05d1\u05bc\u05e8\u05d1 is to be understood according to Joh 8:21, Joh 8:24 \"ye shall die \u1f10\u03bd \u03c4\u03b1\u1fd6\u03c2 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03b9\u03c2 \u1f51\u03bc\u1ff6\u03bd.\" The multitude of their transgressions shall remain unforgiven and in this state God is to cast them into hades. The ground of this terrible prayer is set forth by \u05db\u05bc\u05d9 \u05de\u05e8\u05d5\u05bc \u05d1\u05da. The tone of \u05de\u05e8\u05d5\u05bc, for a well-known reason (cf. e.g., Psa 37:40; 64:11; Psa 72:17) has retreated to the penult. \u05de\u05e8\u05d4, root \u05de\u05e8, prop. to be or hold one's self stiff towards any one, compare Arab. m\u00e2rr, tm\u00e2rr, to press and stiffen against one another in wrestling, Arab. m\u00e2r\u00e2, tm\u00e2r\u00e2, to struggle against anything, whether with outward or mental and moral opposition. Their obstinacy is not obstinacy against a man, but against God Himself; their sin is, therefore, Satanic and on that account unpardonable. All the prayers of this character are based upon the assumption expressed in Psa 7:13, that those against whom they are directed do not wish for mercy. Accordingly their removal is prayed for. Their removal will make the ecclesia pressa free and therefore joyous. From this point of view the prayer in Psa 5:12 is inspired by the prospect of the result of their removal. The futt. do not express a wish, but a consequence. The division of the verse is, however, incorrect. The rise of the first half of the verse closes with \u05d1\u05da (the pausal form by Pazer), its fall is \u05dc\u05e2\u05d5\u05dc\u05dd \u05d9\u05e8\u05e0\u05bc\u05e0\u05d5\u05bc; then the rise begins anew in the second half, extending to \u05d1\u05da which ought likewise to be pointed \u05d1\u05da, and \u05d0\u05d4\u05d1\u05d9 \u05e9\u05c1\u05de\u05da is its fall. \u05d5\u05ea\u05e1\u05da \u05e2\u05dc\u05d9\u05de\u05d5 (from \u05d4\u05e1\u05da Hiph. of \u05e1\u05db\u05da Psa 91:4) is awkward in this sequence of thoughts. Hupfeld and Hitzig render it: \"they shall rejoice for ever whom Thou defendest;\" but then it ought not only to be pointed \u05d9\u05e8\u05e0\u05bc\u05e0\u05d5\u05bc, but the \u05d5 must also be removed, and yet there is nothing to characterise \u05ea\u05e1\u05da \u05e2\u05dc\u05d9\u05de\u05d5 as being virtually a subject. On the other hand it does not harmonise with the other consecutive futures. It must therefore, like \u05d9\u05e4\u05bc\u05dc\u05d5\u05bc, be the optative: \"And do Thou defend them, then shall those who love Thy name rejoice in Thee.\" And then upon this this joy of those who love the name of Jahve (i.e., God in His revelation of Himself in redemption) Ps 69:37; Psa 119:132, is based by \u05db\u05bc\u05d9\u05be\u05d0\u05ea\u05bc\u05d4 from a fact of universal experience which is the sum of all His historical self-attestations. \u05e2\u05dc\u05d9\u05de\u05d5 is used instead of \u05e2\u05dc\u05d9\u05d4\u05dd as a graver form of expression, just like \u05d4\u05d3\u05bc\u05d9\u05d7\u05de\u05d5 for \u05d4\u05d3\u05bc\u05d9\u05d7\u05dd as an indignant one. The form \u05d5\u05d9\u05e2\u05dc\u05e6\u05d5\u05bc (Ges. 63, 3) is chosen instead of the \u05d9\u05e2\u05dc\u05e6\u05d5\u05bc found in Psa 25:2; Psa 68:4, in order to assist the rhythm. The futt. are continuative. \u05ea\u05bc\u05e2\u05d8\u05e8\u05e0\u05bc\u05d5\u05bc, cinges eum, is not a contracted Hiph. according to Sa1 17:25, but Kal as in Sa1 23:26; here it is used like the Piel in Psa 8:6 with a double accusative. The \u05e6\u05e0\u05bc\u05d4 (from \u05e6\u05e0\u05df Arab. ts\u00e2n, med. Waw, Aethiop. \u05e6\u05d5\u05df to hedge round, guard) is a shield of a largest dimensions; larger than \u05de\u05d2\u05df Kg1 10:16. (cf. Sa1 17:7, where Goliath has his \u05e6\u05e0\u05bc\u05d4 borne by a shield-bearer). \u05db\u05bc\u05e6\u05bc\u05e0\u05bc\u05d4 \"like a shield\" is equivalent to: as with a shield (Ges. 118, 3, rem.). The name of God, \u05d9\u05d4\u05d5\u05d4, is correctly drawn to the second member of the verse by the accentuation, in order to balance it with the first; and for this reason the first clause does not begin with \u05db\u05d9\u05be\u05d0\u05ea\u05d4 \u05d9\u05d4\u05d5\u05d4 here as it does elsewhere (Ps 4:9; Psa 12:8). \u05e8\u05e6\u05d5\u05df delight, goodwill, is also a synonym for the divine blessing in Deu 33:23.","title":"Biblical Commentary on the Old Testament by Carl Friedrich Keil and Franz Delitzsch: Psalms: Psalms Chapter 5","type":"page"}