{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/kad/psa012.htm","path":"bib/cmt/kad/psa012.htm","source_url":"https://sacred-texts.com/bib/cmt/kad/psa012.htm","text":"Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78]\nLament and Consolation in the Midst of Prevailing Falsehood\nPsa 11:1-7 is appropriately followed by Psa 12:1-8, which is of a kindred character: a prayer for the deliverance of the poor and miserable in a time of universal moral corruption, and more particularly of prevailing faithlessness and boasting. The inscription: To the Precentor, on the Octave, a Psalm of David points us to the time when the Temple music was being established, i.e., the time of David - incomparably the best age in the history of Israel, and yet, viewed in the light of the spirit of holiness, an age so radically corrupt. The true people of Jahve were even then, as ever, a church of confessors and martyrs, and the sighing for the coming of Jahve was then not less deep than the cry \"Come, Lord Jesus!\" at the present time.\nThis Psa 12:1-8 together with Psa 2:1-12 is a second example of the way in which the psalmist, when under great excitement of spirit, passes over into the tone of one who directly hears God's words, and therefore into the tone of an inspired prophet. Just as lyric poetry in general, as being a direct and solemn expression of strong inward feeling, is the earliest form of poetry: so psalm-poetry contains in itself not only the mashal, the epos, and the drama in their preformative stages, but prophecy also, as we have it in the prophetic writings of its most flourishing period, has, as it were, sprung from the bosom of psalm-poetry. It is throughout a blending of prophetical epic and subjective lyric elements, and is in many respects the echo of earlier psalms, and even in some instances (as e.g., Isa 12:1-6; Hab 3:1) transforms itself into the strain of a psalm. Hence Asaph is called \u05d4\u05d7\u05d6\u05d4 in Ch2 29:30, not from the special character of his Psalms, but from his being a psalmist in general; for Jeduthun has the same name given to him in Ch2 35:15, and \u05e0\u05d1\u05bc\u05d0 in Ch1 25:2. (cf. \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b5\u03cd\u03b5\u03b9\u03bd, Luk 1:67) is used directly as an epithet for psalm-singing with accompaniment-a clear proof that in prophecy the co-operation of a human element is no less to be acknowledged, that the influence of a divine element in psalm-poesy.\nThe direct words of Jahve, and the psalmist's Amen to them, form the middle portion of this Psalm-a six line strophe, which is surrounded by four line strophes.\n(Heb.: 12:2-3) The sigh of supplication, \u05d4\u05d5\u05e9\u05c1\u05d9\u05e2\u05d4, has its object within itself: work deliverance, give help; and the motive is expressed by the complaint which follows. The verb \u05d2\u05bc\u05de\u05e8 to complete, means here, as in Psa 7:10, to have an end; and the \u1f01\u03c0. \u03bb\u03b5\u03b3. \u05e4\u05bc\u05e1\u05e1 is equivalent to \u05d0\u05e4\u05e1 in Psa 77:9, to come to the extremity, to cease. It is at once clear from the predicate being placed first in the plur., that \u05d0\u05de\u05d5\u05bc\u05e0\u05d9\u05dd in this passage is not an abstractum, as e.g., in Pro 13:17; moreover the parallelism is against it, just as in Pro 31:24. \u05d7\u05e1\u05d9\u05d3 is the pious man, as one who practises \u05d7\u05e1\u05d3 towards God and man. \u05d0\u05de\u05d5\u05bc\u05df, primary form \u05d0\u05de\u05d5\u05bc\u05df (plur. \u05d0\u05de\u05d5\u05e0\u05d9\u05dd; whereas from \u05d0\u05de\u05d5\u05bc\u05df we should expect \u05d0\u05de\u05d5\u05bc\u05e0\u05d9\u05dd), - used as an adjective (cf. on the contrary Deu 32:20) here just as in Pro 31:24, Sa2 20:19, - is the reliable, faithful, conscientious man, literally one who is firm, i.e., whose word and meaning is firm, so that one can rely upon it and be certain in relation to it.\n(Note: The Aryan root man to remain, abide (Neo-Persic m\u00e2nden), also takes a similar course, signifying usually \"to continue in any course, wait, hope.\" So the old Persic man, Zend upaman, cf. \u03bc\u03ad\u03bd\u03b5\u03b9\u03bd with its derivatives which are applied in several ways in the New Testament to characterise \u03c0\u03af\u03c3\u03c4\u03b9\u03c2.)\nWe find similar complaints of the universal prevalence of wickedness in Mic 7:2; Isa 57:1; Jer 7:28, and elsewhere. They contain their own limitation. For although those who complain thus without pharisaic self-righteousness would convict themselves of being affected by the prevailing corruption, they are still, in their penitence, in their sufferings for righteousness' sake, and in their cry for help, a standing proof that humanity has not yet, without exception, become a massa perdita. That which the writer especially laments, is the prevailing untruthfulness. Men speak \u05e9\u05c1\u05d5\u05d0 (= \u05e9\u05c1\u05d5\u05d0 from \u05e9\u05c1\u05d5\u05d0), desolation and emptiness under a disguise that conceals its true nature, falsehood (Psa 41:7), and hypocrisy (Job 35:13), \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03c2 \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78\u03bd \u03c0\u03bb\u03b7\u03c3\u03af\u03bf\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 (lxx, cf. Eph 4:25, where the greatness of the sin finds its confirmation according to the teaching of the New Testament: \u1f45\u03c4\u03b9 \u1f10\u03c3\u03bc\u1f72\u03bd \u1f00\u03bb\u03bb\u03ae\u03bb\u03c9\u03bd \u03bc\u03ad\u03bb\u03b7). They speak lips of smoothnesses (\u05d7\u05dc\u05e7\u05d5\u05ea, plural from \u05d7\u05dc\u05e7\u05d4, laevitates, or from \u05d7\u05dc\u05e7, laevia), i.e., the smoothest, most deceitful language (accusative of the object as in Isa 19:18) with a double heart, inasmuch, namely, as the meaning they deceitfully express to others, and even to themselves, differs from the purpose they actually cherish, or even (cf. Ch1 12:33 \u05d1\u05dc\u05d0 \u05dc\u05d1 \u05d5\u05dc\u05d1, and Jam 1:8 \u03b4\u03af\u03c8\u03c5\u03c7\u03bf\u03c2, wavering) inasmuch as the purpose they now so flatteringly put forth quickly changes to the very opposite.\n(Heb.: 12:4-5) In this instance the voluntative has its own proper signification: may He root out (cf. Psa 109:15, and the oppositive Psa 11:6). Flattering lips and a vaunting tongue are one, insofar as the braggart becomes a flatterer when it serves his own selfish interest. \u05d0\u05e9\u05c1\u05e8 refers to lips and tongue, which are put for their possessors. The Hiph. \u05d4\u05d2\u05d1\u05bc\u05d9\u05e8 may mean either to impart strength, or to give proof of strength. The combination with \u05dc, not \u05d1\u05bc, favours the former: we will give emphasis to our tongue (this is their self-confident declaration). Hupfeld renders it, contrary to the meaning of the Hiph.: over our tongue we have power, and Ewald and Olshausen, on the ground of an erroneous interpretation of Dan 9:27, render: we make or have a firm covenant with our tongue. They describe their lips as being their confederates (\u05d0\u05ea as in Kg2 9:32), and by the expression \"who is lord over us\" they declare themselves to be absolutely free, and exalted above all authority. If any authority were to assert itself over them, their mouth would put it down and their tongue would thrash it into submission. But Jahve, whom this making of themselves into gods challenges, will not always suffer His own people to be thus enslaved.\n(Heb.: 12:6-7) In Psa 12:6 the psalmist hears Jahve Himself speak; and in Psa 12:7 he adds his Amen. The two \u05de\u05df in Psa 12:6 denote the motive, \u05e2\u05ea\u05bc\u05d4 the decisive turning-point from forebearance to the execution of judgment, and \u05d9\u05de\u05e8 the divine determination, which has just now made itself audible; cf. Isaiah's echo of it, Isa 33:10. Jahve has hitherto looked on with seeming inactivity and indifference, now He will arise and place in \u05d9\u05e9\u05c1\u05e2, i.e., a condition of safety (cf. \u05e9\u05c2\u05d9\u05dd \u05d1\u05bc\u05d7\u05d9\u05bc\u05d9\u05dd Psa 66:9), him who languishes for deliverance. It is not to be explained: him whom he, i.e., the boaster, blows upon, which would be expressed by \u05d9\u05e4\u05d9\u05d7 \u05d1\u05bc\u05d5, cf. Psa 10:5; but, with Ewald, Hengstenberg, Olshausen, and Bttcher, according to Hab 2:3, where \u05d4\u05e4\u05d9\u05d7 \u05dc occurs in the sense of panting after an object: him who longs for it. \u05d9\u05e4\u05d9\u05d7 is, however, not a participial adjective = \u05d9\u05e4\u05d7, but the fut., and \u05d9\u05e4\u05d9\u05d7 \u05dc\u05d5 is therefore a relative clause occupying the place of the object, just as we find the same thing occurring in Job 24:19; Isa 41:2, Isa 41:25, and frequently. Hupfeld's rendering: \"in order that he may gain breath (respiret)\" leaves \u05d0\u05e9\u05c1\u05d9\u05ea without an object, and accords more with Aramaic and Arabic than with Hebrew usage, which would express this idea by \u05d9\u05e0\u05d5\u05bc\u05d7 \u05dc\u05d5 or \u05d9\u05e8\u05d5\u05d7 \u05dc\u05d5.\nIn Psa 12:7 the announcement of Jahve is followed by its echo in the heart of the seer: the words (\u05d0\u05de\u05e8\u05d5\u05ea instead of \u05d0\u05de\u05e8\u05d5\u05ea by changing the Sheb which closes the syllable into an audible one, as e.g., in \u05d0\u05e9\u05c1\u05e8\u05d9) of Jahve are pure words, i.e., intended, and to be fulfilled, absolutely as they run without any admixture whatever of untruthfulness. The poetical \u05d0\u05de\u05e8\u05d4 (after the form \u05d6\u05de\u05e8\u05d4) serves pre-eminently as the designation of the divine power-words of promise. The figure, which is indicated in other instances, when God's word is said to be \u05e6\u05e8\u05d5\u05bc\u05e4\u05d4 (Psa 18:31; Psa 119:140; Pro 30:5), is here worked out: silver melted and thus purified \u05d1\u05bc\u05e2\u05dc\u05d9\u05dc \u05dc\u05d0\u05e8\u05e5. \u05e2\u05dc\u05d9\u05dc signifies either a smelting-pot from \u05e2\u05dc\u05dc, Arab. gll, immittere, whence also \u05e2\u05dc (Hitz.); or, what is more probable since the language has the epithets \u05db\u05d5\u05bc\u05e8 and \u05de\u05e6\u05e8\u05e3 for this: a workshop, from \u05e2\u05dc\u05dc, Arab. \u201bll, operari (prop. to set about a thing), first that which is wrought at (after the form \u05de\u05e2\u05d9\u05dc, \u05e4\u05bc\u05e1\u05d9\u05dc, \u05e9\u05c1\u05d1\u05d9\u05dc), then the place where the work is carried on. From this also comes the Talm. \u05d1\u05bc\u05e2\u05dc\u05d9\u05dc = \u05d1\u05bc\u05e2\u05dc\u05d9\u05dc manifeste, occurring in the Mishna Rosh ha-Shana 1. 5 and elsewhere, and which in its first meaning corresponds to the French en effet.\n(Note: On this word with reference to this passage of the Psalm vid., Steinschneider's Hebr. Bibliographie 1861, S. 83.)\nAccording to this, the \u05dc in \u05dc\u05d0\u05e8\u05e5 is not the \u05dc of property: in a fining-pot built into the earth, for which \u05dc\u05d0\u05e8\u05e5 without anything further would be an inadequate and colourless expression. But in accordance with the usual meaning of \u05dc\u05d0\u05e8\u05e5 as a collateral definition it is: smelted (purified) down to the earth. As Olshausen observes on this subject, \"Silver that is purified in the furnace and flows down to the ground can be seen in every smelting hut; the pure liquid silver flows down out of the smelting furnace, in which the ore is piled up.\" For it cannot be \u05dc of reference: \"purified with respect to the earth,\" since \u05d0\u05e8\u05e5 does not denote the earth as a material and cannot therefore mean an earthy element. We ought then to read \u05dc\u05d0\u05d1\u05e5, which would not mean \"to a white brilliancy,\" i.e., to a pure bright mass (Bttch.), but \"with respect to the stannum, lead\" (vid., on Isa 1:25). The verb \u05d6\u05e7\u05e7 to strain, filter, cause to ooze through, corresponds to the German seihen, seigen, old High German sihan, Greek \u03c3\u03b1\u03ba\u03ba\u03b5\u1fd6\u03bd (\u03c3\u03b1\u03ba\u03ba\u03af\u03b6\u03b5\u03b9\u03bd), to clean by passing through a cloth as a strainer, \u05e9\u05c2\u05e7. God's word is solid silver smelted and leaving all impurity behind, and, as it were, having passed seven times through the smelting furnace, i.e., the purest silver, entirely purged from dross. Silver is the emblem of everything precious and pure (vid., Bhr, Symbol. i. 284); and seven is the number indicating the completion of any process (Bibl. Psychol. S. 57, transl. p. 71).\n(Heb.: 12:8-9) The supplicatory complaint contained in the first strophe has passed into an ardent wish in the second; and now in the fourth there arises a consolatory hope based upon the divine utterance which was heard in the third strophe. The suffix eem in Psa 12:8 refers to the miserable and poor; the suffix ennu in Psa 12:8 (him, not: us, which would be pointed \u05ea\u05e6\u05e8\u05e0\u05d5\u05bc, and more especially since it is not preceded by \u05ea\u05e9\u05c1\u05de\u05e8\u05e0\u05d5\u05bc) refers back to the man who yearns for deliverance mentioned in the divine utterance, Psa 12:6. The \"preserving for ever\" is so constant, that neither now nor at any future time will they succumb to this generation. The oppression shall not become a thorough depression, the trial shall not exceed their power of endurance. What follows in Psa 12:8 is a more minute description of this depraved generation. \u05d3\u05bc\u05d5\u05e8 is the generation whole and entire bearing one general character and doing homage to the one spirit of the age (cf. e.g., Pro 30:11-14, where the characteristics of a corrupt age are portrayed). \u05d6\u05d5\u05bc (always without the article, Ew. 293, a) points to the present and the character is has assumed, which is again described here finally in a few outlines of a more general kind than in Psa 12:3. The wicked march about on every side (\u05d4\u05ea\u05d7\u05dc\u05bc\u05da used of going about unopposed with an arrogant and vaunting mien), when (while) vileness among ()\u05dc the children of men rises to eminence (\u05e8\u05d5\u05bc\u05dd as in Pro 11:11, cf. \u05de\u05e9\u05c1\u05dc Pro 29:2), so that they come to be under its dominion. Vileness is called \u05d6\u05dc\u05bc\u05d5\u05bc\u05ea from \u05d6\u05dc\u05dc (cogn. \u05d3\u05bc\u05dc\u05dc) to be supple and lax, narrow, low, weak and worthless. The form is passive just as is the Talm. \u05d6\u05d9\u05dc\u05d5\u05bc\u05ea (from \u05d6\u05d9\u05dc = \u05d6\u05dc\u05d9\u05dc), and it is the epithet applied to that which is depreciated, despised, and to be despised; here it is the opposite of the disposition and conduct of the noble man, \u05e0\u05d3\u05d9\u05d1, Isa 32:8, - a baseness which is utterly devoid not only of all nobler principles and motives, but also of all nobler feelings and impulses. The \u05db\u05bc of \u05db\u05bc\u05e8\u05dd is not the expression of simultaneousness (as e.g., in Pro 10:25): immediately it is exalted - for then Psa 12:8 would give expression to a general observation, instead of being descriptive - but \u05db\u05bc\u05e8\u05dd is equivalent to \u05d1\u05bc\u05e8\u05dd, only it is intentionally used instead of the latter, to express a coincidence that is based upon an intimate relation of cause and effect, and is not merely accidental. The wicked are puffed up on all sides, and encompass the better disposed on every side as their enemies. Such is the state of things, and it cannot be otherwise at a time when men allow meanness to gain the ascendency among and over them, as is the case at the present moment. Thus even at last the depressing view of the present prevails in the midst of the confession of a more consolatory hope. The present is gloomy. But in the central hexastich the future is lighted up as a consolation against this gloominess. The Psalm is a ring and this central oracle is its jewel.","title":"Biblical Commentary on the Old Testament by Carl Friedrich Keil and Franz Delitzsch: Psalms: Psalms Chapter 12","type":"page"}