{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/kad/psa062.htm","path":"bib/cmt/kad/psa062.htm","source_url":"https://sacred-texts.com/bib/cmt/kad/psa062.htm","text":"Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78]\nResignation to God When Foes Crowd in upon One\nConcerning this Psalm, which is placed next to the preceding Psalm by reason of several points of mutual relationship (cf. Psa 62:8 with Psa 61:4, Psa 61:8; Psa 62:9 with Psa 61:4; Ps 62:13b with Psalms 61:9), as being a product of the time of the persecution by Absalom, and also concerning \u05e2\u05dc\u05be\u05d9\u05d5\u05bc\u05ea\u05d5\u05bc\u05df, we have spoken already in the introduction to Psa 39:1-13, which forms with it a twin pair. The particle \u05d0\u05da occurs there four times, and in this Psalm even as many as six times. The strophic structure somewhat resembles that of Psa 39:1-13, in that here we also have longer strophes which are interspersed by tristichs.\nThe poet, although apparently irrecoverably lost, does not nevertheless despair, but opposes one thing to the tumultuous crowding in upon him of his many foes, viz., quiet calm submission - not, however, a fatalistic resignation, but that which gives up everything to God, whose hand (vid., Sa2 12:7-13) can be distinctly recognised and felt in what is now happening to him. \u05d0\u05da (yea, only, nevertheless) is the language of faith, with which, in the face of all assault, established truths are confessed and confirmed; and with which, in the midst of all conflict, resolutions, that are made and are to be firmly kept, are deliberately and solemnly declared and affirmed. There is no necessity for regarding \u05d3\u05bc\u05d5\u05bc\u05de\u05d9\u05bc\u05d4 (not \u05d3\u05bc\u05d5\u05de\u05d9\u05bc\u05d4), which is always a substantive (not only in Psa 22:3; Psa 39:3, but also in this instance and in Psa 65:2), and which is related to \u05d3\u05bc\u05d5\u05bc\u05de\u05d4, silence, Psa 94:17; Psa 115:17, just as \u05e2\u05dc\u05d9\u05dc\u05d9\u05bc\u05d4, Jer 32:19, is related to \u05e2\u05dc\u05d9\u05dc\u05d4, as an accus. absol.: in silent submission (Hupfeld). Like \u05ea\u05bc\u05e4\u05bc\u05dc\u05bc\u05d4 in Psa 109:4, it is a predicate: his soul is silent submission, i.e., altogether resigned to God without any purpose and action of its own. His salvation comes from God, yea, God Himself is his salvation, so that, while God is his God, he is even already in possession of salvation, and by virtue of it stands imperturbably firm. We see clearly from Psa 37:24, what the poet means by \u05e8\u05d1\u05bc\u05d4. He will not greatly, very much, particularly totter, i.e., not so that it should come to his falling and remaining down. \u05e8\u05d1\u05bc\u05d4 is an adverb like \u05e8\u05d1\u05bc\u05ea, Psa 123:4, and \u05d4\u05e8\u05d1\u05bc\u05d4, Ecc 5:19.\nThere is some difficulty about the \u1f05\u03c0\u03b1\u03be \u03bb\u03b5\u03b3\u03bf\u03bc. \u05ea\u05bc\u05d4\u05d5\u05ea\u05ea\u05d5\u05bc .\u05dc\u05df\u05d3\u05d5 (Psa 62:4). Abulwald, whom Parchon, Kimchi, and most others follow, compares the Arabic hatta 'l-rajul, the man brags; but this Arab. ht (intensive form htht) signifies only in a general way to speak fluently, smoothly and rapidly one word after another, which would give too poor an idea here. There is another Arab. htt (cogn. htk, proscindere) which has a meaning that is even better suited to this passage, and one which is still retained in the spoken language of Syria at the present day: hattani is equivalent to \"he compromised me\" (= hataka es-sitra \u201bann\u0131\u0302, he has pulled my veil down), dishonoured me before the world by speaking evil concerning me; whence in Damascus el-hett\u00e2t is the appellation for a man who without any consideration insults a person before others, whether he be present or absent at the time. But this Arab. htt only occurs in Kal and with an accusative of the object. The words \u05e2\u05d3\u05be\u05d0\u05e0\u05d4 \u05ea\u05d4\u05d5\u05ea\u05ea\u05d5 \u05e2\u05dc\u05be\u05d0\u05d9\u05e9\u05c1 find their most satisfactory explanation in the Arab. hwwt in common use in Damascus at the present day, which is not used in Kal, but only in the intensive form. The Piel Arab. hwwt \u201bl\u00e2 fl\u00e2n signifies to rush upon any one, viz., with a shout and raised fist in order to intimidate him.\n(Note: Neshwn and the Kms say: \"hawwata and hajjata bi-ful\u00e2n-in signifies to call out to any one in order to put him in terror (Arab. \u1e63\u00e2\u1e25 bh);\" \"but in Syria,\" as Wetzstein goes on to say, \"the verb does not occur as med. Jod, nor is hawwata there construed with Arab. b, but only with \u201bl\u00e2. A very ready phrase with the street boys in Damascus is Arab. l-'yy \u0161' thwwt \u201bl\u0131\u0302, 'why dost thou threaten me?' \")\nFrom this \u05d4\u05d5\u05bc\u05ea, of which even the construction with Arab. \u201bl\u00e2, together with the intensive form is characteristic, we here read the Pil. \u05d4\u05d5\u05ea\u05ea, which is not badly rendered by the lxx \u1f10\u03c0\u03b9\u03c4\u03af\u03b8\u03b5\u03c3\u03b8\u03b5, Vulgate irruitis.\nIn Psa 62:4 it is a question whether the reading \u05ea\u05bc\u05e8\u05e6\u05bc\u05d7\u05d5\u05bc of the school of Tiberias or the Babylonian \u05ea\u05bc\u05e8\u05e6\u05bc\u05d7\u05d5\u05bc is to be preferred. Certainly the latter; for the former (to be rendered, \"may you\" or \"ye shall be broken in pieces, slain\") produces a thought that is here introduced too early, and one that is inappropriate to the figures that follow. Standing as it still does under the regimen of \u05e2\u05d3\u05be\u05d0\u05e0\u05d4, \u05ea\u05e8\u05e6\u05d7\u05d5 is to be read as a Piel; and, as the following figures show, is to be taken, after Psa 42:11, in its primary signification contundere (root \u05e8\u05e5).\n(Note: The reading of Ben-Asher \u05ea\u05bc\u05e8\u05e6\u05bc\u05d7\u05d5\u05bc is followed by Aben-Ezra, Kimchi, and others, taking this form (which could not possibly be anything else) as Pual. The reading of Ben-Naphtali \u05ea\u05bc\u05e8\u05e6\u05bc\u05d7\u05d5\u05bc is already assumed in B. Sanhedrin 119a. Besides these the reading \u05ea\u05bc\u05e8\u05e6\u05bc\u05d7\u05d5\u05bc without Dag.) is also found, which cannot be taken as a resolved Piel, since the Metheg is wanting, but is to be read terotzchu, and is to be taken (as also the reading \u05de\u05dc\u05e9\u05c1\u05e0\u05d9, Psa 101:5, and \u05d5\u05d9\u05bc\u05d7\u05dc\u05e7\u05dd, Ch1 23:6; Ch1 24:3) as Poal (vid., on Psa 94:20; Psa 109:10).)\nThe sadness of the poet is reflected in the compressed, obscure, and peculiar character of the expression. \u05d0\u05d9\u05e9\u05c1 and \u05db\u05bc\u05dc\u05bc\u05db\u05dd (a single one-ye all) stand in contrast. \u05db\u05bc\u05e7\u05d9\u05e8 \u05d5\u05d2\u05d5, sicut parietem = similem parieti (cf. Psa 63:6), forms the object to \u05ea\u05bc\u05e8\u05e6\u05bc\u05d7\u05d5\u05bc. The transmitted reading \u05d2\u05bc\u05d3\u05e8 \u05d4\u05d3\u05bc\u05d7\u05d5\u05bc\u05d9\u05d4, although not incorrect in itself so far as the gender (Pro 24:31) and the article are concerned (Ges. 111, 2, a), must apparently be altered to \u05d2\u05bc\u05d3\u05e8\u05d4 \u05d3\u05d7\u05d5\u05bc\u05d9\u05d4 (Olshausen and others) in accordance with the parallel member of the verse, since both \u05d2\u05bc\u05d3\u05e8\u05d4 and \u05d2\u05bc\u05d3\u05e8 are words that can be used of every kind of surrounding or enclosure. To them David seems like a bent, overhanging wall, like a wall of masonry that has received the thrust that must ultimately cause its fall; and yet they rush in upon him, and all together they pursue against the one man their work of destruction and ruin. Hence he asks, with an indignation that has a somewhat sarcastic tinge about it, how long this never-satiated self-satisfying of their lust of destruction is meant to last. Their determination (\u05d9\u05e2\u05e5 as in Isa 14:24) is clear. It aims only or entirely (\u05d0\u05da, here tantummodo, prorsus) at thrusting down from his high position, that is to say from the throne, viz., him, the man at whom they are always rushing (\u05dc\u05d4\u05d3\u05bc\u05d9\u05d7 = \u05dc\u05d4\u05d3\u05bc\u05d9\u05d7\u05d5). No means are too base for them in the accomplishment of their object, not even the mask of the hypocrite. The clauses which assume a future form of expression are, logically at least, subordinate clauses (EW. 341, b). The Old Testament language allows itself a change of number like \u05d1\u05bc\u05e4\u05d9\u05d5 instead of \u05d1\u05bc\u05e4\u05d9\u05d4\u05dd, even to the very extreme, in the hurry of emotional utterance. The singular is distributive in this instance: suo quisque ore, like \u05dc\u05d5 in Isa 2:20, \u05de\u05de\u05bc\u05e0\u05bc\u05d5, Isa 5:23, cf. Isa 30:22, Zac 14:12. The pointing \u05d9\u05e7\u05dc\u05dc\u05d5\u05bc follows the rule of \u05d9\u05d4\u05dc\u05dc\u05d5, Psa 22:27, \u05d9\u05e8\u05e0\u05e0\u05d5, Psa 149:5, and the like (to which the only exceptions are \u05d4\u05e0\u05e0\u05d9, \u05d7\u05e7\u05e7\u05d9, \u05e8\u05e0\u05e0\u05ea).\nThe beginning of the second group goes back and seizes upon the beginning of the first. \u05d0\u05da is affirmative both in Psa 62:6 and in Psa 62:7. The poet again takes up the emotional affirmations of Psa 62:2, Psa 62:3, and, firm and defiant in faith, opposes them to his masked enemies. Here what he says to his soul is very similar to what he said of his soul in Psa 62:2, inasmuch as he makes his own soul objective and exalts himself above her; and it is just in this that the secret of personality consists. He here admonishes her to that silence which in Psa 62:2 he has already acknowledged as her own; because all spiritual existence as being living remains itself unchanged only by means of a perpetual \"becoming\" (mittelst steten Werdens), of continuous, self-conscious renovation. The \"hope\" in Psa 62:6 is intended to be understood according to that which forms its substance, which here is nothing more nor less than salvation, Psa 62:2. That for which he who resigns himself to God hopes, comes from God; it cannot therfore fail him, for God the Almighty One and plenteous in mercy is surety for it. David renounces all help in himself, all personal avenging of his own honour - his salvation and his honour are \u05e2\u05dc\u05be\u05d0\u05dc\u05d4\u05d9\u05dd (vid., on Psa 7:11). The rock of his strength, i.e., his strong defence, his refuge, is \u05d1\u05bc\u05d0\u05dc\u05d4\u05d9\u05dd; it is where Elohim is, Elohim is it in person (\u05d1\u05bc as in Isa 26:4). By \u05e2\u05dd, Psa 62:9, the king addresses those who have reamined faithful to him, whose feeble faith he has had to chide and sustain in other instances also in the Psalms belonging to this period. The address does not suit the whole people, who had become for the most part drawn into the apostasy. Moreover it would then have been \u05e2\u05de\u05bc\u05d9 (my people). \u05e2\u05dd frequently signifies the people belonging to the retinue of a prince (Jdg 3:18), or in the service of any person of rank (Kg1 19:21), or belonging to any union of society whatever (Kg2 4:42.). David thus names those who cleave to him; and the fact that he cannot say \"my people\" just shows that the people as a body had become alienated from him. But those who have remained to him of the people are not therefore to despair; but they are to pour out before God, who will know how to protect both them and their king, whatever may lie heavily upon their heart.\nJust as all men with everything earthly upon which they rely are perishable, so also the purely earthly form which the new kingship has assumed carries within itself the germ of ruin; and God will decide as Judge, between the dethroned and the usurpers, in accordance with the relationship in which they stand to Him. This is the internal connection of the third group with the two preceding ones. By means of the strophe vv. 10-13, our Psalm is brought into the closest reciprocal relationship with Psa 39:1-13. Concerning \u05d1\u05bc\u05e0\u05d9\u05be\u05d0\u05d3\u05dd and \u05d1\u05bc\u05e0\u05d9\u05be\u05d0\u05d9\u05e9\u05c1 vid., on Psa 49:3; Psa 4:3. The accentuation divides Psa 62:10 quite correctly. The Athnach does not mark \u05d1\u05bc\u05de\u05d0\u05d6\u05e0\u05d9\u05dd \u05dc\u05e2\u05dc\u05d5\u05ea as an independent clause: they are upon the balance \u05dc\u05e2\u05dc\u05d5\u05ea, for a going up; they must rise, so light are they (Hengstenberg). Certainly this expression of the periphrastic future is possible (vid., on Psa 25:14; Psa 1:1-6 :17), still we feel the want here of the subject, which cannot be dispensed within the clause as an independent one. Since, however, the combining of the words with what follows is forbidden by the fact that the infinitive with \u05dc in the sense of the ablat. gerund. always comes after the principal clause, not before it (Ew. 280, d), we interpret: upon the balances ad ascendendum = certo ascensuri, and in fact so that this is an attributive that is co-ordinate with \u05db\u05bc\u05d6\u05d1. Is the clause following now meant to affirm that men, one and all, belong to nothingness or vanity (\u05de\u05df partitivum), or that they are less than nothing (\u05de\u05df comparat.)? Umbreit, Stier, and others explain Isa 40:17 also in the latter way; but parallels like Isa 41:24 do not favour this rendering, and such as Isa 44:11 are opposed to it. So also here the meaning is not that men stand under the category of that which is worthless or vain, but that they belong to the domain of the worthless or vain.\nThe warning in Psa 62:11 does not refer to the Absalomites, but, pointing to these as furnishing a salutary example, to those who, at the sight of the prosperous condition and joyous life on that side, might perhaps be seized with envy and covetousness. Beside \u05d1\u05bc\u05d8\u05d7 \u05d1\u05bc the meaning of \u05d4\u05d1\u05dc \u05d1\u05bc is nevertheless not: to set in vain hope upon anything (for the idea of hoping does not exist in this verb in itself, Job 27:12; Jer 2:5, nor in this construction of the verb), but: to be befooled, blinded by something vain (Hitzig). Just as they are not to suffer their heart to be befooled by their own unjust acquisition, so also are they not, when the property of others increases (\u05e0\u05d5\u05bc\u05d1, root \u05e0\u05d1, to raise one's self, to mount up; cf. Arabic nabata, to sprout up, grow; nabara, to raise; intransitive, to increase, and many other verbal stems), to turn their heart towards it, as though it were something great and fortunate, that merited special attention and commanded respect. Two great truths are divinely attested to the poet. It is not to be rendered: once hath God spoken, now twice (Job 40:5; Kg2 6:10) have I heard this; but after Psa 89:36 : One thing hath God spoken, two things (it is) that I have heard; or in accordance with the interpunction, which here, as in Psa 12:8 (cf. on Psa 9:16), is not to be called in question: these two things have I heard. Two divine utterances actually do follow. The two great truths are: (1) that God has the power over everything earthly, that consequently nothing takes place without Him, and that whatever is opposed to Him must sooner or later succumb; (2) that of this very God, the sovereign Lord (\u05d0\u05d3\u05e0\u05d9), is mercy also, the energy of which is measured by His omnipotence, and which does not suffer him to succumb upon whom it is bestowed. With \u05db\u05bc\u05d9 the poet establishes these two revealed maxims which God has impressed upon his mind, from His righteous government as displayed in the history of men. He recompenses each one in accordance with his doing, \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f70 \u1f14\u03c1\u03b3\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6, as Paul confesses (Rom 2:6) no less than David, and even (vid., lxx) in the words of David. It shall be recompensed unto every man according to his conduct, which is the issue of his relationship to God. He who rises in opposition to the will and order of God, shall feel God's power (\u05e2\u05d6) as a power for punishment that dashes in pieces; and he who, anxious for salvation, resigns his own will to the will of God, receives from God's mercy or loving-kindness (\u05d7\u05e1\u05d3), as from an overflowing fulness, the promised reward of faithfulness: his resignation becomes experience, and his hoping attainment.","title":"Biblical Commentary on the Old Testament by Carl Friedrich Keil and Franz Delitzsch: Psalms: Psalms Chapter 62","type":"page"}